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1 For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: 2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity. 3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins. 4 And no man taketh this honour unto himself, but he that is called of God, as was Aaron. 5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee. 6 As he saith also in another place, Thou art a priest for ever after the order of Melchisedec. 7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; 8 Though he were a Son, yet learned he obedience by the things which he suffered; 9 And being made perfect, he became the author of eternal salvation unto all them that obey him; 10 Called of God an high priest after the order of Melchisedec. 11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing. 12 For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. 13 For every one that useth milk is unskilful in the word of righteousness: for he is a babe. 14 But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
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[AD 373] Ephrem the Syrian on Hebrews 5:1-6
And in consequence of his weakness Jesus “felt a proper compassion” for sins, because he had clothed himself with the flesh of sin. And he had the duty “to offer a sacrifice both for his people and for himself and his sins.” He did not obtain the high priesthood by usurpation, but just like Aaron, whom God elected with the leafy staff.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 5
[AD 390] Gregory of Nazianzus on Hebrews 5:1-6
He whom presently you scorn was once transcendent over even you. He who is presently human was incomposite. He remained what he was; what he was not he assumed. No “because” is required for his existence in the beginning, for what could account for the existence of God? But later he came into being because of something, namely, your salvation, yours who insult him and despise his Godhead for that very reason, because he took on your thick corporeality. Through the medium of the mind he had dealings with the flesh, being made that God on earth which is human. Human and God blended; they became a single whole, the stronger side predominating, in order that I might be made God to the same extent that he was made man. He was begotten—yet he was already begotten—of a woman.

Source: ON THE SON, THEOLOGICAL ORATION 3(29).19
[AD 400] Ignatius of Antioch on Hebrews 5:1
"Honour widows that are widows indeed." Be the friend of orphans; for God is "the Father of the fatherless, and the Judge of the widows." Do nothing without the bishops; for they are priests, and thou a servant of the priests. They baptize, offer sacrifice, ordain, and lay on hands; but thou ministerest to them, as the holy Stephen did at Jerusalem to James and the presbyters. Do not neglect the sacred meetings [of the saints]; inquire after every one by name. "Let no man despise thy youth, but be thou an example to the believers, both in word and conduct."

Source: Epistle of Pseudo-Ignatius to Hero, a Deacon of Antioch
[AD 407] John Chrysostom on Hebrews 5:1-6
The blessed Paul wishes to show that this covenant is far better than the old. He does this by first laying down remote considerations … just as in the epistle to the Romans, having argued that faith effects that which the labor of the law or the sweat of the daily life could not, an argument of which they were not easily persuaded … so now here also he opens out the other path of the priesthood, showing its superiority from the things which happened before. And as, in the matter of punishment, he brings before them not hell alone, but also what happened to their ancestors, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.

Source: ON THE EPISTLE TO THE HEBREWS 8.1
[AD 407] John Chrysostom on Hebrews 5:1-3
"For every high priest taken from among men, is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins: who can have compassion on the ignorant and on them that are out of the way, for that he himself also is compassed with infirmity; and by reason hereof he ought, as for the people so also for himself to offer for sins."

1. The blessed Paul wishes to show in the next place that this covenant is far better than the old. This then he does by first laying down remote considerations. For inasmuch as there was nothing bodily or that made a show, no temple for instance, nor Holy of Holies, nor Priest with so great apparel, no legal observances, but all things higher and more perfect, and there was nothing of bodily things, but all was in things spiritual, and things spiritual did not attract the weak, as things bodily; he thoroughly sifts this whole matter.

And observe his wisdom: he makes his beginning from the priest first, and continually calls Him an High Priest, and from this first [point] shows the difference [of the two Dispensations]. On this account he first of all defines what a Priest is, and shows whether He has any things proper to a Priest, and whether there are any signs of priesthood. It was however an objection in his way that He [Christ] was not even well-born, nor was He of the sacerdotal tribe, nor a priest on earth. How then was He a Priest? Some one may say.

And just as in the Epistle to the Romans having taken up an argument of which they were not easily persuaded, that Faith effects that which the labor of the Law could not, nor the sweat of the daily life, he betook himself to the Patriarch and referred the whole [question] to that time: so now here also he opens out the other path of the Priesthood, showing its superiority from the things which happened before. And as, in [the matter of] punishment, he brings before them not Hell alone, but also what happened to their fathers, so now here also, he first establishes this position from things present. For it were right indeed that earthly things should be proved from heavenly, but when the hearers are weak, the opposite course is taken.

2. Up to a certain point he lays down first the things which are common [to Christ and their High Priests], and then shows that He is superior. For comparative excellence arises thus, when in some respects there is community, in others superiority; otherwise it is no longer comparative.

"For every High Priest taken from among men," this is common to Christ; "is ordained for men in things pertaining to God," and this also; "that he may offer both gifts and sacrifices for the people," and this too, [yet] not entirely: what follows however is no longer so: "who can have compassion on the ignorant, and on them that are out of the way," from this point forward is the superiority, "inasmuch as himself also is encompassed with infirmity; and by reason hereof he ought as for the people, so also for himself, to offer for sins."

Source: Homily 8 on Hebrews
[AD 458] Theodoret of Cyrus on Hebrews 5:1-6
Even under the law it was not an angel that was appointed to act as priest for human beings but a human being for human beings, with the same nature, affected by the same passions, understanding the weakness of nature, assigning pardon to the recalcitrant, offering a hand to sinners, treating what affects the neighbor as his own. This is the very reason he is appointed to offer sacrifices not for the people alone but also for himself.

Source: INTERPRETATION OF HEBREWS 5
[AD 458] Theodoret of Cyrus on Hebrews 5:1-6
The one receiving appointment from God is the lawful high priest; this was the way Aaron, the first high priest, received the honor. The divine apostle said this, of course, not intending to inform us now of the norms for high priesthood, but to lay the groundwork for a treatment of the Lord’s high priesthood.

Source: INTERPRETATION OF HEBREWS 5
[AD 990] Oecumenius on Hebrews 5:1-6
The word makes clear that if Christ himself offered a sacrifice not unstained with blood—for he offered his own blood—then in contrast the priests who derive their office from him (whomever God and the high priest deem worthy to be priests) will bring a sacrifice untainted by blood. For the phrase forever reveals this. For he did not speak to the sacrifice and offering made once and for all when he said “forever,” but he had in mind the present sacrificing priests, by means of whom Christ sacrifices and is sacrificed, who also gives to those in the mystic supper the character of such a sacrifice.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.6
[AD 380] Apostolic Constitutions on Hebrews 5:4
Neither do we permit the laity to perform any of the offices belonging to the priesthood; as, for instance, neither the sacrifice, nor baptism, nor the laying on of hands, nor the blessing, whether the smaller or the greater: for "no one taketh this honour to himself, but he that is called of God."

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on Hebrews 5:4-5
Then also [there are] other [points]: He is made [Priest] (he says) by Another and does not of Himself intrude into [the office]. This too is common [Hebrews 5:4], "And no man takes this honor to himself, but he that is called of God as was Aaron."

Here again he conciliates them in another point, because He was sent from God: which Christ was wont to say throughout to the Jews. "He that sent Me is greater than I," and, "I came not of Myself." [John 12:49; 14:28; 8:42]

He appears to me in these words also to hint at the priests of the Jews, as being no longer priests, [but] intruders and corrupters of the law of the priesthood; [Hebrews 5:5] "So Christ also glorified not Himself to be made an High Priest."

How then was He appointed (one says)? For Aaron was many times appointed as by the Rod, and when the fire came down and destroyed those who wished to intrude into the priesthood. But in this instance, on the contrary, they [the Jewish Priests] not only suffered nothing, but even are in high esteem. Whence then [His appointment]? He shows it from the prophecy. He has nothing [to allege] perceptible by sense, nothing visible. For this cause he affirms it from prophecy, from things future; "But He that said to Him You are My Son, today have I begotten You." What has this to do with the Son? Yea (he says) it is a preparation for His being appointed by God.

Source: Homily 8 on Hebrews
[AD 220] Tertullian on Hebrews 5:5
But the "Jesus" there alluded to is Christ, the Priest of God the most high Father; who at His First Advent came in humility, in human form, and passible, even up to the period of His passion; being Himself likewise made, through all (stages of suffering) a victim for us all; who after His resurrection was"clad with a garment down to the foot," and named the Priest of God the Father unto eternity. So, again, I will make an interpretation of the two goats which were habitually offered on the fast-day.

Source: An Answer to the Jews
[AD 380] Apostolic Constitutions on Hebrews 5:5
Who was not a priest, and yet would exercise the functions of the priests, was smitten with leprosy for his transgression; so every lay person shall not be unpunished who despises God, and is so mad as to affront His priests, and unjustly to snatch that honour to himself: not imitating Christ, "who glorified not Himself to be made an high priest; "

Source: CONSTITUTIONS OF THE HOLY APOSTLES
[AD 407] John Chrysostom on Hebrews 5:6
"As He says also in another place, You are a Priest forever after the order of Melchisedech." Unto whom now was this spoken?

Who is "after the order of Melchisedech"? No other [than He]. For they all were under the Law, they all kept sabbaths, they all were circumcised; one could not point out any other [than Him].

Source: Homily 8 on Hebrews
[AD 220] Tertullian on Hebrews 5:7
With regard also to the very dress and food, it commands (the penitent) to lie in sackcloth and ashes, to cover his body in mourning, to lay his spirit low in sorrows, to exchange for severe treatment the sins which he has committed; moreover, to know no food and drink but such as is plain,-not for the stomach's sake, to wit, but the soul's; for the most part, however, to feed prayers on fastings, to groan, to weep and make outcries unto the Lord your God; to bow before the feet of the presbyters, and kneel to God's dear ones; to enjoin on all the brethren to be ambassadors to bear his deprecatory supplication (before God).

Source: On Repentance
[AD 373] Ephrem the Syrian on Hebrews 5:7-10
Jesus’ prayers were granted, but how were his prayers granted if he had demanded to be delivered from death? To be sure, he was not saved. He wanted to fulfill in himself the will of the Father. And for this reason it was evident that he was the Son of God, because in behalf of human creatures he exposed his own soul for the rest of the soul of the one who sent him, and his obedience was made evident by the hands of those who crucified him. If, therefore, the crucifiers testify that his prayers were granted, if it is so, I say, he certainly wanted to die, and he demanded that the will of his Father was fulfilled. He offered supplications with loud claims to the one who was able to save him from death; he who was about to die did not ask for delivery from death nor demand to be resurrected after his death because this had been promised to him earlier, but he prayed for his crucifiers lest they might die in him. And his prayers were granted, because the door was opened so that his crucifiers might live in him. And the one who did these things, that is, the one who abased himself to such humility and suffering for his murderers is the Son of God; and from this it was evident that he was satisfied in those sufferings which he endured. In fact, some of his murderers were converted, and through their repentance they were the heralds of his resurrection.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 373] Ephrem the Syrian on Hebrews 5:7-10
“He became the source of our eternal salvation” by replacing Adam, who had been the source of our death through his disobedience. But as Adam’s death did not reign in those who did not sin, so life reigns in those who do not need to be absolved. Even though he is a liberal giver of life, life is given to those who obey, not to those who fall away from him.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 390] Gregory of Nazianzus on Hebrews 5:7-10
Connected with this general view are the facts that he “learned obedience through what he suffered,” his “loud cries and tears,” the fact that he “offered up prayers,” that he “was heard” and he was “God-fearing.” These things are marvelously constructed drama dealing with us. As Word, he was neither obedient nor disobedient—the terms apply to amenable subordinates or inferiors who deserve punishment. But as the “form of a servant” he comes down to the same level as his fellow servants; receiving an alien “form,” he bears the whole of me, along with all that is mine, in himself, so that he may consume within himself the meaner element, as fire consumes wax or the sun ground mist, and so that I may share in what is his through the intermingling.

Source: ON THE SON, THEOLOGICAL ORATION 4(30).6
[AD 407] John Chrysostom on Hebrews 5:7-10
Do you see that Paul sets forth nothing else than Christ’s care and the exceptional greatness of his love? For what does the expression “with loud cries” mean? The gospel nowhere says this, nor that he wept when praying, nor that he uttered a cry. Do you see that it was condescension?

Source: ON THE EPISTLE TO THE HEBREWS 8.3
[AD 407] John Chrysostom on Hebrews 5:7-10
Let the heretics who deny the flesh be ashamed. What do you mean? The Son of God was “heard for his godly fear”? What more would anyone say of the prophets? And what sort of logical connection is there between “he was heard for his godly fear” and “although he was a Son, he learned obedience through what he suffered”? Would anyone say these things of God? Why, who would be so insane? And who, even if he were beside himself, would have said this?

Source: ON THE EPISTLE TO THE HEBREWS 8.3
[AD 407] John Chrysostom on Hebrews 5:7-10
If he, though the Son, gains obedience from his sufferings, how much more shall we? Do you see how many things Paul says about obedience in order to persuade them to obedience?… “Through what he suffered” he continually “learned” to obey God, and he was “made perfect” through sufferings. This, then, is perfection, and by this means we must arrive at perfection. For not only was he himself saved; he also became an abundant supply of salvation to others.

Source: ON THE EPISTLE TO THE HEBREWS 8.3
[AD 407] John Chrysostom on Hebrews 5:7-8
3. "Who in the days of His flesh, when He had offered up prayers and supplications with strong crying and tears, to Him that was able to save Him from death, and was heard in that He feared; though He were a Son, yet learned He obedience by the things which He suffered." Do you see that he sets forth nothing else than His care and the exceeding greatness of His love? For what means the [expression] "with strong crying"? The Gospel nowhere says this, nor that He wept when He prayed, nor yet that He uttered a cry. Do you see that it was a condescension? For he could not [merely] say that He prayed, but also "with strong crying."

Source: Homily 8 on Hebrews
[AD 428] Theodore of Mopsuestia on Hebrews 5:7-10
Even if he [the Word] gave a certain exceptional cooperation to the one who was assumed, this does not mean that the divinity took the place of the mind. If the divinity did take the place of his mind in the assumed man, as you say, how is it that he felt fear in his passion? Why did he need strong prayers in the face of necessity, the strong prayers that he offered to God with a loud voice and many tears, according to blessed Paul? TREATISES AGAINST APOLLINARIS 3.4.HE WAS OFTEN SAD. CHRYSOSTOM. Our affairs, both our business and our politeness, are turned into laughing; there is nothing steady, nothing grave. I do not say these things only to people of the world, but I know those whom I am hinting at. For the church has been filled with laughter. Whatever clever thing one may say, immediately there is laughter among those present, and the marvelous thing is that many do not leave off laughing even during the very time of the prayer.
Everywhere the devil leads the dance; he has entered into all and is master of all. Christ is dishonored, is thrust aside; the church is made no account of. Do you not hear Paul saying, “Let there be no filthiness, nor silly talk, nor levity”? He places “levity” along with “filthiness,” and do you laugh? What is “silly talk”? That which has nothing profitable. And do you, solitary one, laugh at all and relax your countenance? You that are crucified, you that are a mourner, tell me, do you laugh? Where do you hear of Christ doing this? Nowhere, but that he was sad, indeed oftentimes. For even when he looked on Jerusalem, he wept; and when he thought on the traitor, he was troubled; and when he was about to raise Lazarus, he wept; and do you laugh? If he who grieves not over the sins of others deserves to be accused, of what consideration will he be worthy who is without sorrow for his own sins and even laughs at them? This is the season of grief and tribulation, of bruising and of conflicts, and do you laugh? Do you not see how Sarah was rebuked? Do you not hear Christ saying, “Woe to you that laugh now, for you shall weep”? You chant these things every day, for, tell me, what do you say? “I have laughed”? By no means; but what? “I am weary with my moaning.”
But perhaps there are some persons so dissolute and silly as even during this very rebuke to laugh, because we discourse thus about laughter. For, indeed, such is their derangement, such their madness, that it does not feel the rebuke.

Source: ON THE EPISTLE TO THE HEBREWS 15.8
[AD 444] Cyril of Alexandria on Hebrews 5:7-10
It was not while bare and not participating in the limits of his emptying that God the Word became our model, but “in the days of his flesh.” Then, quite legitimately, he could employ human limits and pray insistently and shed tears and even appear somehow to need a savior and learn obedience, though a Son. The inspired author is, so to speak, stupefied by the mystery that the Son, existing by nature truly and endowed with the glories of divinity, should so abase himself that he endured the low estate of our impoverished humanity. But this was for us, as I have said, a fine and useful example.

Source: ON THE UNITY OF CHRIST 755
[AD 444] Cyril of Alexandria on Hebrews 5:7-10
Consider the fact that the only begotten spoke these words only when he had become man and insofar as he was one of us and spoke on our behalf. It was just as though he had said, “The first man sinned by falling into disobedience; he paid no attention to the command which had been given.… But you have established me as a second beginning for those on earth, and I have been named a second Adam. In me you see human nature purified, established sinless, holy and pure. From now on bestow the good things of your mercy, loose despair, rebuke corruption, and put an end to the effects of your wrath. I have conquered even Satan, the ancient ruler, for he found in me absolutely nothing of his own.”

Source: ON THE UNITY OF CHRIST 757
[AD 444] Cyril of Alexandria on Hebrews 5:7-10
For he gave voice to a strong cry and supplication when he became like us; and he was heard because he did not disobey, since by nature he was truly Son.

Source: LETTER TO PULCHERIA AND EUDOXIA
[AD 444] Cyril of Alexandria on Hebrews 5:7-10
Iron or any other like material, when joined to the impact of fire, receives it and nourishes the flame. If then it happens to be struck by someone, the material receives damage, but the nature of the fire is in no way harmed by the one who strikes. In the same way, you may understand the Son can be said to suffer in the flesh but not to suffer in his divinity.

Source: ON THE UNITY OF CHRIST 776
[AD 444] Cyril of Alexandria on Hebrews 5:7-10
He wept in a human manner in order to suppress your tears. He experienced fear in virtue of the economy, at times allowing his flesh to feel what is proper to it in order to fill us with courage.… He slept in order that you might learn not to sleep in times of temptation but rather to apply yourself to prayer. Offering his life as a model of saintly existence to be used by earthly beings, he took on the weaknesses of humanity, and what was his purpose in doing this? That we might truly believe that he became man, although he remained what he was, namely, God.

Source: LETTER TO EUOPTIUS, ANATHEMA 10
[AD 458] Theodoret of Cyrus on Hebrews 5:7-10
How would it be possible for God the Word to fear death, since he is the Creator of the ages, unchangeable, immutable, free of passion? Certainly it would be the height of folly to go on at length about the point. For the extreme humiliation that marks the theme of the passage compels even those who blaspheme the divinity to recognize that none of these things are suitable to the divinity.

Source: INTERPRETATION OF HEBREWS 5
[AD 458] Theodoret of Cyrus on Hebrews 5:7-10
For the divinity allowed the humanity to suffer this so that we might learn that he truly became man and assumed a human nature and that the mystery of the incarnation was not perfected in appearance or seeming.

Source: INTERPRETATION OF HEBREWS 5
[AD 458] Theodoret of Cyrus on Hebrews 5:7-10
By “being made perfect” he referred to resurrection and immortality, this being the completion of the incarnation.

Source: INTERPRETATION OF HEBREWS 5
[AD 461] Leo the Great on Hebrews 5:7-10
Our origin, corrupted right after its start, needed to be reborn with new beginnings. A victim had to be offered for reconciliation, a victim that was at one and the same time both related to our race and foreign to our defilement. In this way alone could the plan of God—wherein it pleased him that the sin of the world should be wiped away through the birth and passion of Jesus Christ—in this way alone could the plan of God be of any avail for the times of every generation. Nor would the mysteries—as they pass through various developments in time—disturb us. Instead, they would reassure us, since the faith by which we live would not have differed at any stage.Let them stop complaining, those who speak up against the divine arrangements with a disloyal murmuring and object to the lateness of our Lord’s nativity—as if that which was done in the last age of the world was not applied to previous eras as well. For the incarnation of the Word accomplished by being about to take place the very same thing that it did by having taken place—as the mystery of human salvation never ceased to be active in any earlier age. What the apostles preached, the prophets had also announced. Nor was it too late in being fulfilled, since it has always been believed.
But the wisdom and “kindness of God”—by this delay in his salvific work—has made us better disposed to accept his calling. That way, what had been foretold through so many ages by numerous signs, numerous words and numerous mysteries would not be open to doubt in these days of the gospel. That way, the birth of the Savior—which was to exceed all wonders and the whole measure of human intelligence—would engender in us a faith all the more steadfast, the more often and the earlier it had been proclaimed beforehand.
No, indeed, it is not that God has just recently come up with a plan for attending to human affairs, nor that it has taken him this long to show compassion. Rather, he laid down from the very “foundation of the world” one and the same “cause of salvation” for all. For the grace of God—by which the entire assembly of saints has always been justified—was not initiated at the time when Christ was born, but augmented. This “mystery of great compassion,” with which the whole world has now been filled, was so powerful even in its prefigurations that those who believed it when promised attained to it no less than those who received it when actually given.

Source: SERMON 23.3-4
[AD 893] Photios I of Constantinople on Hebrews 5:7-10
Two things are most in need of investigation here. First, how can he say, “He was heard,” and yet he himself begged not to enter into death? He did not avoid death, for he was crucified and died. Second, on the basis of what sort of “godliness” was he heard? And third, to what should the phrase “although he was a Son” be adjoined? Does it belong to the clause “he was heard because of his godliness” or to the clause that follows, so that it would read, “although he was a Son, he learned obedience from the things he suffered”? For it is not a small difference between those two.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
[AD 893] Photios I of Constantinople on Hebrews 5:7-10
Now as regards the first matter we say that he did not make one petition but a twofold one. For the one petition asked to avoid death, the other petition asked for death. For he also says in the same prayer and petition, “However, not my will but yours be done.” And John, showing this more clearly, says that the Son prayed by saying, “Father, glorify your Son, in order that your Son may glorify you,” calling the cross and death glory, as is clear. So the excellent Paul says quite well, “He was heard.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
[AD 893] Photios I of Constantinople on Hebrews 5:7-10
The phrase “on the basis of his godliness” comes closer to being understood from the things that have already been spoken. For we said that there were two petitions, the petition to be delivered from the death, and the petition of consent, which was really of much “godliness,” namely, the petition, “however, not my will, but yours, be done.” Therefore, Christ was heard not on the basis of his prayer to avoid death but on the basis of his “godliness,” that is, that petition of his came to pass, not the petition that sought to avoid death but the godly petition. Therefore, he says, “And having been made perfect,” that is, he was acknowledged as perfect and good beyond description and loving of humankind through his sufferings and cross and death. And he also hinted at this above, when he said, “petitions and supplications,” speaking rather enigmatically by doubling the petition. Then also when he said, “petitions and supplications,” he did not append the words about avoiding death but rather “to the One who was able to save him from death.” [He added this] well and very wisely, in order that whenever you think of him who was crucified and buried, you may not think that he endured this owing to the helplessness of his Father but because it was the common will (of the Father and the Son) that the Christ suffer these things for the salvation of the world. And this can be said also because of his resurrection. For the excellent Paul having uttered rather humble things in many places, says that the Father raised Christ. Therefore, having raised him, he rescued and delivered him from death. This is how these things are understood in my opinion.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
[AD 893] Photios I of Constantinople on Hebrews 5:7-10
Now as far as the phrase “although being a Son” is concerned, if someone should understand it as a transposition—and such a trope is uncustomary for the excellent apostle—the natural reading of the passage would be something like this: “Who in the days of his flesh, although being a Son, made petitions and supplications,” etc. That is, although having the very great advantage of being a Son, which enabled him to do all things by his own autocratic opinion without any petition or request, even as the Father does, nonetheless, since he was in the days of the flesh, he offered petitions and supplications. And according to this understanding it can also be understood how the phrase was soon joined to “and being heard because of his godliness,” inasmuch as he says that he was heard, although being a Son, and not asking to be heard, inasmuch as he made his will concurrent to his Father’s will and it was fulfilled without any petition. But if you conjoin this clause with what follows, the understanding will also be guided in the right way in the manner that I will show. But first we ought to examine the meaning of the clause “he learned obedience from the things which he suffered.” It really cannot be that he himself learned from the things he suffered to obey his Father and that by testing he acquired knowledge of how to obey him, can it? Or is it not rather that by testing he learned such was the greatness of the obedience, with which the Father hearkened to him, in that he was crucified and died and rose and exalted the human race to be at the right hand of the Father and to save our race? For these sort of things pertain to that obedience which took place when he said, “Father, glorify your Son.” Christ, being the Son and God just as much as the Father, already knew this obedience and how great it was, even before he rendered obedience to the Father, but “having been heard” he learned it through the things he suffered and through the testing he underwent. Then, however one wishes to understand it—although to me the second way of understanding seems particularly well suited—the phrase “although being a Son” presents no difficulty.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7-9
[AD 990] Oecumenius on Hebrews 5:7-10
It was not for this reason that he called “days of his flesh” the days when the Lord was upon the earth visibly, as if now he had put off the flesh. Perish the thought! For he still has the flesh, even if it is now imperishable. But he calls “the days of his flesh” the days in his fleshly life.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 5.7
[AD 1274] Thomas Aquinas on Hebrews 5:7
239. - As we have said at the beginning of this epistle, the Apostle’s intention is to show that Christ is more excellent than all those from whom the Law derives authority, namely, the angels, by whose ministry it was given: ‘Being ordained by angels in the hand of a mediator’ (Gal. 3:19), and Moses, who was the law-giver: ‘The law was given by Moses’ (Jn. 1:17) and the priesthood and high priesthood of Aaron, by whom the Law was administered. Having finished the first two he now deals with the third, namely, the excellence of Christ’s priesthood over that of Aaron. In regard to this he does two things: first, he shows that Christ is a high priest; secondly, that He is more excellent than the high priest of the Old Law (chap. 7). In regard to the first he does two things: first, he shows that Christ is a high priest; secondly, he prepares his hearers for what follows (v. 11). In regard to the first he does three things: first, he shows what is required of a high priest; secondly, that these are found in Christ, and concludes that He is a high priest (v. 5). In regard to the first he does three things: first, he describes the high priest’s office; secondly, he shows the compassion necessary in a high priest (v. 2); thirdly, he shows the way of attaining the high priesthood (v. 4).

240. - Regarding the office he mentions four things: first, the loftiness of this office: chosen from among men; secondly, its usefulness: appointed to act on behalf of men; thirdly, the material: in relation to God; fourthly, the action: to offer gifts and sacrifices for sins.

241. - He says, therefore: This office suits a man, but not an angel. Hence, he says that we have a great high priest and He is Christ: For every high priest chosen from among men, ought to be a man. But God willed that man have someone like himself to whom he might run. Hence, the Church, too, has ordained that when someone from the college is found useful, a foreigner should not be chosen: ‘I will give her vine-dressers out of the same place’ (Hos. 2:15); ‘You shall set him whom the Lord, your God, shall choose out of the number of your brethren. You may not make a man of another nation king that is not your brother’ (Dt. 17:15). But he is chosen from, because he should excel the others, as Saul did (1 Sam. 10:23). Accordingly, Christ asks Peter, whom He wished to set over the others, if he loved Him more than the others (Jn. 21:15).

242. - The end and utility is that he is appointed to act on behalf of men, i.e., for their benefit. He is not appointed for glory or for accumulating riches or for enriching his family: ‘And ourselves, your servants through Jesus’ (2 Cor. 4:5); ‘According to the power which the Lord has given me unto edification and not unto destruction’ (2 Cor. 13:10). But if he seeks his own, he is not a shepherd, but a hireling.

243. - The nature of the dignity is that the high priest is set over the others. For just as a leader or ruler is set over a city, so the high priest in the things that appertain to God: ‘You shall be to him in things that pertain to God’ (Ex. 4:16); ‘for the weapons of our warfare are not carnal, but mighty to God unto the pulling down of fortifications’ (2 Cor. 10:4). Therefore, just as the things which pertain to the worship of God transcend temporal things, so the pontifical dignity exceeds all other dignities. Therefore, high priests should not entangle themselves with secular business and neglect the things that pertain to God: ‘No man being a soldier to Christ entangles himself with secular businesses’ (2 Tim. 2:4).

244. - The act of the high priest is to offer gifts, i.e., voluntary oblations, not extorted: ‘Of every man that offers of his own accord, you shall take them’ (Ex. 25:2) and sacrifices for sins, i.e., which are offered to him to satisfy for sins: ‘The priest shall pray for him and for his sin, and it shall be forgiven him’ (Lev 4:26). This indicates that everything offered, whether voluntary of under vow or for satisfaction, shall be offered according to the disposition of the prelate.

245. - Then (v. 2) he shows what is required in the exercise of the high priesthood, namely, pity. In regard to this he does three things: first, he shows that for the exercise of the high priesthood mercy and compassion are required; secondly, a merciful motive (v. 2b); thirdly, the sign of mercy (v. 3).

246. - He says therefore: I say that he must be in the things that appertain to God; yet he should be mediator between man and God: ‘I was the mediator and stood between the Lord and you at that time’ (Dt. 5:5). Therefore, just as he should by the devotion of prayer reach God as one extreme, so by mercy and compassion he should reach man, the other extreme. Hence, he says: who can have compassion on the ignorant and wayward: ‘Who is weak and I am not weak?’ (2 Cor. 11:29). On the other hand: ‘They are not concerned for the affliction of Joseph’ (Am 6:6). But defects are of two kinds: some fail from ignorance; hence, he says, on the ignorant. But to be ignorant is, properly speaking, to lack knowledge of things one ought to know. Others fall from certain knowledge, and in regard to this he says, and are wayward, i.e., err.

247. - The motive for mercy is mentioned when he says, became he himself is beset with infirmity. That motive is infirmity, and those who are sometimes infirm: ‘But we have this treasure in earthen vessels’ (2 Cor. 4:7). The reason for this is that he may have compassion on the infirmities of others. This is the reason why the Lord permitted Peter to fall: ‘Judge of the disposition of your neighbor by yourself’ (Sir. 31:18). Therefore, he says, because he himself is beset with infirmity, namely, as to penalties and guilt: ‘Have mercy on me, O Lord, for I am weak’ (Ps. 6:3); ‘for I am a weak man and of short time and falling short of the understanding of judgment and laws’ (Wis. 9:5). And note that he says, beset. For carnal men have the weakness of sin within themselves, because they are not subject to sin; and they are also beset by the weakness of the flesh: ‘Therefore, I myself with the mind serve the law of God; but with the flesh the law of sin’ (Rom. 7:25).

248. - But the sign of this is that even in the Old Law (Lev 9), as well as now, as is clear from the canon of the Mass: ‘And to us sinners’, it has been decreed that the priest offer also for himself, which he would not do, unless he were oppressed by the weakness of sins, with which he is beset. Indeed, if he is in mortal sin, he should not celebrate. And therefore, he says: Because of this he is bound to offer sacrifice for his own sins as well as for those of the people.

249. - Then he describes how one goes about attaining to the priesthood when he says, And one does not take the honor upon himself. For it is contrary to nature for anything to raise itself to a higher state than its nature, as air does not make itself fire, but is made so by something higher. Hence, God’s discipline does not allow anyone to take the honor to himself, by favor, money, or power: ‘Have we not taken unto us honors by our own strength?’ (Am 6:14); They have reigned, but not by me’ (Hos 8:4), but is called by God, as Aaron was. Therefore, the Lord confirmed his priesthood with a rod which flowered. Hence, those should be accepted who do not impose themselves. Hence, in olden times they were indicated by a visible sign, as was St. Nicholas and many others.

250. - Then (v. 5) he shows how Christ is high priest. In regard to this he does two things: first, he shows that the aforesaid belongs to Christ; secondly, from this he draws a conclusion (v. 10). In regard to the first he does three things: first, he shows that Christ was made a high priest not by Himself but by God; secondly, he treats of His office (v. 7); thirdly, of his mercy (v. 8). In regard to the first he does two things: first, he shows that Christ did not promote himself; secondly, by whom He was promoted (v. 5b).

251. - He says, therefore: so also Christ did not exalt himself. Here it should be noted that he does not say that He did not make Himself a priest, but that he did not exalt himself to be made a high priest. For there are some who exalt themselves to become a priest, as hypocrites who demonstrate certain qualities, in order to be chosen or to obtain prebends. Yet no one makes himself high priest. But Christ not only did not make Himself high priest, he did not exalt himself to be made high priest: ‘I seek not my own glory; there is one that seeks and judges’ (Jn. 8:50), and later: ‘It is my Father that glorifies me’ (Jn. 8:54). This is true, insofar as He is man, because as God He has the same glory as the Father.

252. - Then (v. 5b) he shows by whom he was promoted. First, he shows by Whom He was glorified; secondly, how He was appointed high priest (v. 8b). But He was glorified by the divine judgment, because the Lord spoke to Him in Ps. 2 (v. 7): ‘You are my son: This day I have begotten you’, and in Mt. (3:17): ‘This is my beloved Son in whom I am well pleased.’ Therefore, when He shows Him begotten from eternity, He shows His glory: ‘Who, being the brightness of his glory and the figure of his substance’ (above 1:3). As man He also receives the high priesthood from God: as he says also in another place: ‘You are a priest for ever according to the order of Melchizedech’. But the Apostle uses the authority of the Palms as being more famous and more often consulted. He says, priest, because He offered Himself to God the Father: ‘He loved us and gave himself for us an oblation and offering to God’ (Eph. 5:2). But lest anyone suppose the priesthood of Christ is that of the Old Law, he distinguishes the former on two points: first, its authority, because it is for ever, whereas the other was temporary and passed away with the coming of the One prefigured. Likewise, its victim has the power to bring one to eternal life, and it lasts for every. Secondly, its ritual, because animals were offered in the one, but bread and wine here; hence, he says, according to the order of Melchizedech.

253. - Then (v. 7) he shows that what pertains to the priestly office belongs to Christ: first, he shows his condition; secondly, His act (v. 7b); thirdly, His efficacy (v. 7c).

254. - His condition was that He was taken from men, because, as has been stated, a high priest is taken from among men. Therefore, he says, who in the days of his flesh. Here flesh is taken for the entire human nature: ‘The Word was made flesh’ (Jn. 1:14). But are the days of His flesh no longer here? It seems that they are, for it says in Luke (24:39): ‘A spirit has not flesh and bone, as you see me to have.’ Why, then, is the time before His Passion and resurrection considered the time of his flesh more than now? I answer that flesh stands for the weakness of the flesh, as in 1 Cor. (15:50): ‘Flesh and blood cannot possess the kingdom of God.’ But before the Passion Christ had weak and corruptible flesh. Therefore, he says, in the days of his flesh, i.e., in which He wore flesh similar to the sinner, but not sinful.

255. - His act was to offer prayers and supplications, which is the spiritual sacrifice Christ offered. But they are called prayers, i.e., petitions: ‘The continual prayer of a just man avails much’ (Jas. 5:16). They are also called supplications on account of the humility of the one praying: ‘He fell upon his face, praying’ (Mt. 26:39). To whom? To God the Father, who was able to save him from death. He was able to do this in two ways: in one way, by saving Him from death: ‘Father, if it be possible, let this chalice pass from me. Nevertheless, not as I will, but as you will’ (Mt. 26:39). In another way, by raising Him up: ‘Because you will not leave my soul in hell’ (Ps. 15:10); and again: ‘But you, O Lord, have mercy on me and raise me up again’ (Ps. 40:11). The priesthood of Christ is ordained to that spiritual sacrifice: hence, He was appointed to offer gifts and sacrifices for sins: ‘The sacrifice of praise shall glorify me’ (Ps. 49:23); ‘We will render the calves of our lips’ (Hos 14:3).

256. - His efficacy is shown by the way He prays. But two things are necessary in one who prays, namely, fervent love along with pain and groans. These are mentioned in Ps. 37 (v. 10): ‘Lord, all my desire is before you, as to the first, and my groaning is not hidden from you’, as to the second. But Christ had these two. Therefore, in regard to the first he says, with loud cries, i.e., with a most efficacious intention: ‘And being in an agony, he prayed the longer’ (Lk. 22:43). Again, in Luke (23:46): ‘and crying with a loud voice, he said, ‘Father, into your hands I commend my spirit.’ Because of the second he says, and tears: for by tears the Apostle means the internal groans of the one praying. But this is not mentioned in the Gospel; but it is probably that just as He wept at the resurrection of Lazarus, so also during His Passion. For He did many things that are not written. But He did not weep for Himself, but for us whom the Passion was to benefit: although it did benefit Him, inasmuch as He merited exaltation by it: ‘For which cause God has exalted him and given Him a name which is above every name’ (Phil. 2:9). Therefore, he was heard for his godly fear, which He had toward God: ‘And he filled him with the spirit of the fear of the Lord’ (Is. 11:3).

257. - Nevertheless, it seems that He was not heard; first, for Himself, because the chalice did not pass from Him; secondly, for the others from whom He begged forgiveness: ‘Father, forgive them, for they know not what they do’ (Lk. 28:34). I answer that Christ was heard in regard to everything He wished. But it was under the influence of the sensitive appetite and of the will acting as a natural appetite that He shrank from death. It was under these influences that He prayed and thus showed Himself true man. But under the influence of the will informed by reason He willed to die; hence he says: ‘Not at I will, but as your will’ (Mt. 26:39). Furthermore, He did not wish to forgive all of them, but only those who believed; and many were converted later.
[AD 220] Tertullian on Hebrews 5:8
And this species of the divine patience indeed being, as it were, at a distance, may perhaps be esteemed as among "things too high for us; " but what is that which, in a certain way, has been grasped by hand among men openly on the earth? God suffers Himself to be conceived in a mother's womb, and awaits the time for birth; and, when born, bears the delay of growing up; and, when grown up, is not eager to be recognised, but is furthermore contumelious to Himself, and is baptized by His own servant; and repels with words alone the assaults of the tempter; while from being" Lord" He becomes" Master," teaching man to escape death, having been trained to the exercise of the absolute forbearance of offended patience. He did not strive; He did not cry aloud; nor did any hear His voice in the streets.

Source: Of Patience
[AD 407] John Chrysostom on Hebrews 5:9-10
"And was heard," (he says), "in that He feared; though He were a Son, yet learned He obedience by the things which He suffered.", "And being made perfect He became the Author of eternal salvation unto all them that obey Him: called of God an High Priest after the order of Melchisedech."

Be it with "crying," why also "strong [crying] and tears"?

"Having offered," (he says), "and having been heard in that He feared." What do you say? Let the Heretics be ashamed. The Son of God "was heard in that He feared." And what more could any man say concerning the prophets? And what sort of connection is there, in saying, "He was heard in that He feared, though He were Son, yet learned He obedience by the things which He suffered"? Would any man say these things concerning God? Why, who was ever so mad? And who, even if he were beside himself, would have uttered these things? "Having been heard," (he says), "in that He feared, He learned obedience by the things which He suffered." What obedience? He that before this had been obedient even unto death, as a Son to His Father, how did He afterwards learn? Do you see that this is spoken concerning the Incarnation?

Tell me now, did He pray the Father that He might be saved from death? And was it for this cause that He was "exceeding sorrowful, and said, If it be possible, let this cup pass from Me"? [Matthew 26:38-39] Yet He nowhere prayed the Father concerning His resurrection, but on the contrary He openly declares, "Destroy this temple and within three days I will raise it up." [John 2:19] And, "I have power to lay down My life, and I have power to take it again. No man takes it from Me, I lay it down of Myself." [John 10:18] What then is it; why did He pray? (And again He said, "Behold we go up to Jerusalem, and the Son of Man shall be betrayed unto the chief priests and scribes, and they shall condemn Him to death. And they shall deliver Him to the Gentiles, to mock, and to scourge, and to crucify Him; and the third day He shall rise again" [Matthew 20:18-19], and said not, "My Father shall raise Me up again.") How then did He pray concerning this? But for whom did He pray? For those who believed on Him.

And what he means is this, 'He is readily listened to.' For since they had not yet the right opinion concerning Him, he said that He was heard. Just as He Himself also when consoling His disciples said, "If you loved Me, you would rejoice, because I go to My Father" [John 14:28], and "My Father is greater than I." But how did He not glorify Himself, He who "made Himself of no reputation" [Philippians 2:7], He who gave Himself up? For, it is said, "He gave Himself" up "for our sins." [See ] And again, "Who gave Himself a ransom for us all." [1 Timothy 2:6] What is it then? You see that it is in reference to the flesh that lowly things are spoken concerning Himself: So also here, "Although He were Son, He was heard in that He feared," it is said. He wishes to show, that the success was of Himself, rather than of God's favor. So great (he says) was His reverence, that even on account thereof God had respect unto Him.

"He learned," he says, to obey God. Here again he shows how great is the gain of sufferings. "And having been made perfect," he says, "He became the Author of salvation to them that obey Him." (Cf. supra, pp. 384, 391.) But if He, being the Son, gained obedience from His sufferings, much more shall we. Do you see how many things he discourses about obedience, that they might be persuaded to it? For it seems to me that they would not be restrained. "From the things," he says, "which He suffered He" continually "learned" to obey God . And being "made perfect" through sufferings. This then is perfection, and by this means must we arrive at perfection. For not only was He Himself saved, but became to others also an abundant supply of salvation. For "being made perfect He became the Author of salvation to them that obey Him."

Source: Homily 8 on Hebrews
[AD 220] Tertullian on Hebrews 5:10
For whence was Noah "found righteous," if in his case the righteousness of a natural law had not preceded? Whence was Abraham accounted "a friend of God," if not on the ground of equity and righteousness, (in the observance) of a natural law? Whence was Melchizedek named "priest of the most high God," if, before the priesthood of the Levitical law, there were not levites who were wont to offer sacrifices to God? For thus, after the above-mentioned patriarchs, was the Law given to Moses, at that (well-known) time after their exode from Egypt, after the interval and spaces of four hundred years.

Source: An Answer to the Jews
[AD 220] Tertullian on Hebrews 5:11
What was the subject-matter which led the apostle to write such (words)? The inexperience of a new and just rising Church, which he was rearing, to wit, "with milk," not yet with the "solid food" of stronger doctrine; inexperience so great, that that infancy of faith prevented them from yet knowing what they were to do in regard of carnal and sexual necessity.

Source: On Monogamy
[AD 253] Origen of Alexandria on Hebrews 5:11-13
For we do everything in our power to see that our gathering consists of intelligent people, and we dare to bring forward in common discourse at the time of our gathering our most noble and divine beliefs when we have an intelligent audience. But we conceal and pass over the more profound truths whenever we see that the meeting consists of simple-minded folk who are in need of that teaching which is figuratively called milk.

Source: AGAINST CELSUS 3.52
[AD 373] Ephrem the Syrian on Hebrews 5:11-13
“Every one who lives on milk” as food … whose hope of salvation is in the promises of the earthly law, is “unskilled in the word of righteousness,” that is, in the crucifixion of our flesh, by which the righteousness of God is proclaimed.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 5
[AD 407] John Chrysostom on Hebrews 5:11-12
4. "Being called," he says, "of God an High Priest after the order of Melchisedech": [Hebrews 5:11] "Of whom we have many things to say and hard to be uttered [or explained]." When he was about to proceed to the difference of the Priesthood, he first reproves them, pointing out both that such great condescension was "milk," and that it was because they were children that he dwelt longer on the lowly subject, relating to the flesh, and speaks [about Him] as about any righteous man. And see, he neither kept silence as to the doctrine altogether, nor did he utter it; that on the one hand, he might raise their thoughts, and persuade them to be perfect, and that they might not be deprived of the great doctrines; and on the other, that he might not overwhelm their minds.

"Of whom," he says, "we have many things to say and hard to be explained, seeing you are dull of hearing." Because they do not hear, the doctrine is "hard to be explained." For when one has to do with men who do not go along with him nor mind the things that are spoken, he cannot well explain the subject to them.

But perhaps some one of you that stand here, is puzzled, and thinks it a hard case, that owing to the Hebrews, he himself is hindered from hearing the more perfect doctrines. Nay rather, I think that perhaps here also except a few, there are many such [as they], so that this may be said concerning yourselves also: but for the sake of those few I will speak.

Did he then keep entire silence, or did he resume the subject again in what follows; and do the same as in the Epistle to the Romans? For there too, when he had first stopped the mouths of the gainsayers, and said, "Nay but, O man, who are you that repliest against God?" [Romans 9:20], he then subjoined the solution. And for my own part I think that he was not even altogether silent, and yet did not speak it out, in order to lead the hearers to a longing [for the knowledge]. For having mentioned [the subject], and said that certain great things were stored up in the doctrine, see how he frames his reproof in combination with panegyric.

For this is ever a part of Paul's wisdom, to mix painful things with kind ones. Which he also does in the Epistle to the Galatians, saying, "You did run well; who did hinder you?" [Galatians 5:7] And, "Have ye suffered so many things in vain? If it be yet in vain" [Galatians 3:4], and, "I have confidence in you in the Lord." [Galatians 5:10] Which he says also to these [Hebrews], "But we are persuaded better things of you, and things that accompany salvation." [Hebrews 6:9] For these two things he effects, he does not overstrain them, nor suffer them to fall back; for if the examples of others are sufficient to arouse the hearer, and to lead him to emulation; when a man has himself for an example and is bidden to emulate himself, the possibility follows at the same time. He therefore shows this also, and does not suffer them to fall back as men utterly condemned, nor as being always evil, but [says] that they were once even good; [Hebrews 5:12] for "when for the time ye ought to be teachers," he says. Here he shows that they had been believers a long while, and he shows also that they ought to instruct others.

5. At all events observe him continually travailing to introduce the discourse concerning the High Priest, and still putting it off. For hear how he began: "Having a great High Priest that is passed into the heavens" [Hebrews 4:14]; and omitting to say how He was great, he says again, "For every High Priest taken from among men, is appointed for men in things pertaining to God." [Hebrews 5:1] And again, "So Christ also glorified not Himself to be made an High Priest." [Hebrews 5:5] And again after saying, "You are a Priest for ever after the order of Melchisedech" [Hebrews 5:6], he again puts off [the subject], saying, "Who in the days of His Flesh offered prayers and supplications." [Hebrews 5:7] When therefore he had been so many times repulsed, he says, as if excusing himself, The blame is with you. Alas! How great a difference! When they ought to be teaching others, they are not even simply learners, but the last of learners. [Hebrews 5:12], "For when for the time ye ought to be teachers, you have need again that some one teach you again which be the first principles of the oracles of God." Here he means the Human Nature [of Christ]. For as in external literature it is necessary to learn the elements first, so also here they were first taught concerning the human nature.

You see what is the cause of his uttering lowly things. So Paul did to the Athenians also, discoursing and saying, "The times of this ignorance God winked at: but now commands all men everywhere to repent, because He has appointed a day in the which He will judge the world in righteousness by that Man whom He has ordained, whereof He has given assurance unto all men, in that He has raised Him from the dead." [Acts 17:30-31] Therefore, if he says anything lofty, he expresses it briefly, while the lowly statements are scattered about in many parts of the Epistle. And thus too he shows the lofty; since the very lowliness [of what is said] forbids the suspicion that these things relate to the Divine Nature. So here also the safe ground was kept.

But what produces this dullness? This he pointed out especially in the Epistle to the Corinthians, saying, "For whereas there is among you envy and strife and divisions, are you not carnal?" [1 Corinthians 3:3] But observe, I beseech you, his great wisdom, how he always deals according to the distempers before him. For there the weakness arose more from ignorance, or rather from sin; but here not from sins only, but also from continual afflictions. Wherefore he also uses expressions calculated to show the difference, not saying, "you have become carnal," but "dull": in that case "carnal," but in this the pain is greater. For they [the Corinthians] indeed were not able to endure [his reproof], because they were carnal: but these were able. For in saying, "Seeing you have become dull of hearing" [Hebrews 5:11], he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.

6. "And have become such as have need of milk, not of strong meat." He always calls the lowly doctrine "milk," both in this place and in the other. "When," he says, for [i.e. "because of"] the time ye ought to be teachers: because of that very thing, namely the time, for which you ought especially to be strong, for this especially you have become backsliding. Now he calls it "milk," on account of its being suited to the more simple. But to the more perfect it is injurious, and the dwelling on these things is hurtful. So that it is not fitting that matters of the Law should be introduced now or the comparison made from them, [such as] that He was an High Priest, and offered sacrifice, and needed crying and supplication. Wherefore see how these things are unhealthful to "us"; but at that time they nourished them being by no means unhealthful to them.

So then the oracles of God are true nourishment. "For I will give unto them," he says, "not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord." [Amos 8:11]

"I gave you milk to drink, and not meat" [1 Corinthians 3:2]; He did not say, I fed you, showing that such [nourishment] as this is not food, but that [the case is] like that of little children who cannot be fed with bread. For such have not drink given them, but their food is to them instead of drink.

Moreover he did not say, "you have need," but "you have become such as have need of milk and not of strong meat." That is, you willed [it]; you have reduced yourselves to this, to this need.

Source: Homily 8 on Hebrews
[AD 407] John Chrysostom on Hebrews 5:11-13
I am afraid that this might fitly be said to you also, that “though by this time you ought to be teachers,” you do not hold fast to the rank of learners. Ever hearing the same things on the same subjects, you remain still in the same condition as if you heard no one. If any person should question you, no one will be able to answer, except a very few who may soon be counted. This is no trifling loss. For oftentimes, when the teacher wishes to go on further to touch on higher and more mysterious themes, the want of attention in those who are being taught prevents it. If a boy, though hearing continually the basic elements, does not master them, a grammar master will continually din the same things into the boy and will not leave off teaching until the boy has learned them accurately, for it is great folly to lead him on to other things without having put the first well into him. So too in the church, if, while we constantly say the same things, you learn nothing more, we shall never cease saying the same things.For if our preaching were a matter of display and ambition, it would have been right to jump from one subject to another and change about continually, taking no thought for you but only for your applauses. But since we have not devoted our zeal to this, but our labors are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them.

Source: ON THE EPISTLE TO THE HEBREWS 9.1
[AD 458] Theodoret of Cyrus on Hebrews 5:11-13
To those still lacking perfect faith the heralds of the truth propose only things to do with the humanity. This is the way followed by blessed Peter in addressing Jews. He accommodated his teaching to the limitations of the listeners, saying, “Jesus of Nazareth, a man attested to you by God,” and so on in keeping with this theme. The divinely inspired Paul in proposing the message to the Athenians called Christ the Lord not God but a man.

Source: INTERPRETATION OF HEBREWS 5
[AD 215] Clement of Alexandria on Hebrews 5:12
But solid food belongs to those who are of full age, who by reason of use have their senses exercised so as to distinguish between good and evil. Wherefore, leaving the first principles of the doctrine of Christ, let us go on to perfection.".
Wherefore also, writing to the Hebrews, who were declining again from faith to the law, he says "Have ye not need again of one to teach you which are the first principles of the oracles of God, and are become such as have need of milk, and not of strong meat? "

Source: Clement of Alexandria Stromata Book V
[AD 215] Clement of Alexandria on Hebrews 5:13
"For every one that useth milk is unskilful in the word of righteousness; for he is a babe"

Source: Clement of Alexandria Stromata Book I
[AD 407] John Chrysostom on Hebrews 5:13
"For every one that partakes of milk is unskilled in the word of righteousness: for he is a babe." What is "the Word [doctrine] of righteousness"? He seems to me here to hint at conduct also. That which Christ also said, "Unless your righteousness shall exceed the righteousness of the Scribes and Pharisees" [Matthew 5:20], this he says likewise, "unskilled in the word of righteousness," that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by "righteousness" he here means Christ, and the high doctrine concerning Him.

That they then were "become dull," he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both "marveled" [Galatians 1:6] and "stood in doubt" [], which tends much more to encourage, as [it is the language] of one who would never have expected that this should happen. For this is [what] the doubting [implies].

You see that there is another infancy, You see that there is another full age. Let us become of "full age" in this sense: It is in the power even of those who are children, and the young to come to that "full age": for it is not of nature, but of virtue.

Source: Homily 8 on Hebrews
[AD 160] Shepherd of Hermas on Hebrews 5:14
If you serve good desire, and be subject to it, you will gain the mastery over evil desire, and make it subject to you even as you wish."

Source: Shepherd of Hermas Commandment Twelfth
[AD 215] Clement of Alexandria on Hebrews 5:14
But it is not such as to be unattainable without it; but it is attainable only when they have learned, and have had their senses exercised.
"But strong meat belongeth to those that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.".
Ciple, and Beginning of existence"-the Son-from whom we are to learn the remoter Cause, the Father, of the universe, the most ancient and the most beneficent of all; not capable of expression by the voice, but to be reverenced with reverence, and silence, and holy wonder, and supremely venerated; declared by the Lord, as far as those who learned were capable of comprehending, and understood by those chosen by the Lord to acknowledge; "whose senses "says the apostle, "were exercised."

Source: Clement of Alexandria Stromata Book I
[AD 215] Clement of Alexandria on Hebrews 5:14
Just as we say that it is possible to have faith without being literate, so we assert that it is not possible to understand the statements contained in the faith without study. To assimilate the right affirmations and reject the rest is not the product of simple faith but of faith engaged in learning. Ignorance involves a lack of education and learning. It is teaching that implants in us the scientific knowledge of things divine and human. It is possible to live uprightly in poverty. It is also possible in wealth. We admit that it is easier and quicker to track down virtue if we have a preliminary education. It can be hunted down without these aids, although even then those with learning, “with their faculties trained by practice,” have an advantage.

Source: STROMATEIS 1.6.35
[AD 253] Origen of Alexandria on Hebrews 5:14
In the words of Song of Songs may be found that food of which the apostle says, “But solid food is for the mature” and requires such people as listeners who “have their faculties trained by practice to distinguish good from evil.” Thus, if those we have called “little ones” come to these places in Scripture, it can happen that they receive no profit at all from this book or even that they are badly injured either by reading what has been written or by examining what has been said to interpret it. But for one who is mature according to the flesh, no little risk and danger arises from this book of Scripture [Song of Songs]. For if he does not know how to listen to the names of love purely and with chaste ears, he may twist everything he has heard from the inner man to the outer, fleshly man and be turned away from the Spirit to the flesh. Then he will nourish in himself fleshly desires, and it will seem because of the divine Scriptures that he is impelled and moved to the lusts of the flesh. For this reason I give warning and advice to everyone who is not yet free of the vexations of flesh and blood and who has not withdrawn from the desire for corporeal nature that he completely abstain from reading this book and what is said about it. Indeed, they say that the Hebrews observe the rule that, unless someone has attained a perfect and mature age, he is not even permitted to hold this book in his hands. Moreover, we also accept the observance of the following rule from them—it is their custom that all the Scriptures should be given to children by the teachers and the wise, and that at the same time those passages which they call deuterōseis should be held back to the last. There are four of them: the beginning of Genesis, in which the creation of the world is described; the first chapters of Ezekiel the prophet, in which mention is made of the cherubim; the end of Ezekiel, which includes the building of the temple; and this book, Song of Songs.

Source: COMMENTARY ON THE SONG OF SONGS, PROLOGUE
[AD 325] Lucius Caecilius Firmianus Lactantius on Hebrews 5:14
For a mystery ought to be most faithfully concealed and covered, especially by us, who bear the name of faith.
[AD 373] Ephrem the Syrian on Hebrews 5:14
“Solid food is for the mature,” that is, the passion written in the new gospel, and about them it was written, “make ready for the Lord a people prepared.” In their own taste, thanks to the right measure of their faith, “they have been trained to distinguish good from evil,” that is, by themselves and not by the law.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 5:14
7. "But strong meat belongs to them that are of full age [perfect], even them who by reason of use have their senses exercised to discern both good and evil." Those had not "their senses exercised," nor did they "know good and evil." He is not speaking now concerning life [conduct], when he says "to discern good and evil," for this is possible and easy for every man to know, but concerning doctrines that are wholesome and sublime, and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes at least it even puts dirt into its mouth, and takes what is hurtful; and it does all things without judgment; but not [so] the full grown man. Such [babes] are they who lightly listen to everything, and give up their ears indiscriminately: which seems to me to blame these [Hebrews] also, as being lightly "carried about," and now giving themselves to these, now to those. Which he also hinted near the end [of the Epistle], saying, "Be not carried aside by various and strange doctrines." [Hebrews 13:9] This is the meaning of "to discern good and evil." "For the mouth tastes meat, but the soul tries words." [Job 34:3]

8. Let us then learn this lesson. Do not, when you hear that a man is not a Heathen nor a Jew, straightway believe him to be a Christian; but examine also into all the other points; for even Manichæans, and all the heresies, have put on this mask, in order thus to deceive the more simple. But if we "have the senses" of the soul "exercised to discern both good and evil," we are able to discern such [teachers].

But how do our "senses" become "exercised"? By continual hearing; by experience of the Scriptures. For when we set forth the error of those [Heretics], and you hear today and tomorrow; and provest that it is not right, you have learned the whole, you have known the whole: and even if you should not comprehend today, you will comprehend tomorrow.

"That have," he says, their "senses exercised." You see that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. "Exercised," says he, "for discerning," that is, to be skilled.

One man says, that there is no Resurrection; and another looks for none of the things to come; another says there is a different God; another that He has His beginning from Mary. And see at once how they have all fallen away from want of moderation, some by excess, others by defect. As for instance, the first Heresy of all was that of Marcion; this introduced another different God, who has no existence. See the excess. After this that of Sabellius, saying that the Son and the Spirit and the Father are One. Next that of Marcellus and Photinus, setting forth the same things. Moreover that of Paul of Samosata, saying that He had His beginning from Mary. Afterwards that of the Manichæans; for this is the most modern of all. After these the heresy of Arius. And there are others too.

And on this account have we received the Faith, that we might not be compelled to attack innumerable heresies, and to deal with them, but whatever any man might have endeavored either to add or take away, that we might consider spurious. For as those who give the standards do not oblige [people] to busy themselves about measures innumerable, but bid them keep to what is given them; so also in the case of doctrines.

9. But no man is willing to give heed to the Scriptures. For if we did give heed, not only should we not be ourselves entangled by deceit, but we should also set others free who are deceived, and should draw them out of dangers. For the strong soldier is not only able to help himself, but also to protect his comrade, and to free him from the malice of the enemy. But as it is, some do not even know that there are any Scriptures. Yet the Holy Spirit indeed made so many wise provisions in order that they might be safely kept.

And look at it from the first, that you may learn the unspeakable love of God. He inspired the blessed Moses; He engraved the tables, He detained him on the mount forty days; and again as many [more] to give the Law. And after this He sent prophets who suffered woes innumerable. War came on; they slew them all, they cut them to pieces, the books were burned. Again, He inspired another admirable man to publish them, Ezra I mean, and caused them to be put together from the remains. And after this He arranged that they should be translated by the seventy. They did translate them. Christ came, He receives them; the Apostles disperse them among men. Christ wrought signs and wonders.

What then after so great painstaking? The Apostles also wrote, even as Paul likewise said, "they were written for our admonition, upon whom the ends of the world have come." [1 Corinthians 10:11] And again Christ said, "You do err not knowing the Scriptures" [Matthew 22:29]: and again Paul said, "That through patience and comfort of the Scriptures we may have hope." [Romans 15:4] And again, "All Scripture is given by inspiration of God, and is profitable." [2 Timothy 3:16] And "let the word of Christ dwell in you richly." [Colossians 3:16] And the prophet, "he shall meditate in His Law day and night" [Psalm 1:2], and again in another place, "Let all your communication be in the law of the Most High." [Sirach 9:15] And again, "How sweet are Your words unto my throat." (He said not to my hearing, but to my "throat"); "more than honey and the honeycomb to my mouth." [Psalm 119:103] And Moses says, "You shall meditate in them continually, when you rise up, when you sit, when you lie down." [Deuteronomy 6:7] "Be in them" [1 Timothy 4:15], says he. And innumerable things one might say concerning them. But notwithstanding, after so many things there are some who do not even know that there are Scriptures at all. For this cause, believe me, nothing sound, nothing profitable comes from us.

10. Yet, if any one wished to learn military affairs, of necessity he must learn the military laws. And if any one sought to learn navigation or carpentry or anything else, of necessity he must learn the [principles] of the art. But in this case they will not do anything of the kind, although this is a science which needs much wakeful attention. For that it too is an art which needs teaching, hear the prophet saying, "Come, you children, hearken unto me, I will teach you the fear of the Lord." [Psalm 34:11] It follows therefore certainly that the fear of God needs teaching. Then he says, "What man is he that desires life?" [Psalm 34:12] He means the life yonder; and again, "Keep your tongue from evil and your lips from speaking guile; de part from evil and do good, seek peace and pursue it." [Psalm 34:13-14]

Do you know indeed who said these things, a prophet or a historian, or an apostle, or an evangelist? For my own part I do not think you do, except a few. Yea and these themselves again, if we bring forward a testimony from some other place, will be in the same case as the rest of you. For see, I repeat the same statement expressed in other words. "Wash ye, make you clean, put away your wickedness from your souls before My eyes, learn to do well, seek out judgment. Keep your tongue from evil, and do good: learn to do well." [Isaiah 1:16-17] You see that virtue needs to be taught? For this one says, "I will teach you the fear of the Lord," and the other, "Learn to do well."

Now then do you know where these words are? For myself I do not think you do, except a few. And yet every week these things are read to you twice or even three times: and the reader when he goes up [to the desk] first says whose the book is, [the book] of such a prophet, and then says what he says, so that it shall be more intelligible to you and you may not only know the contents of the Book, but also the reason of the writings, and who spoke these things. But all in vain; all to no purpose. For your zeal is spent on things of this life, and of things spiritual no account is made. Therefore not even those matters turn out according to your wishes, but there also are many difficulties. For Christ says, "Seek the Kingdom of God, and all these things shall be added unto you." [Matthew 6:33] These things He said, shall also be given in the way of addition: but we have inverted the order and seek the earth and the good things which are in the earth, as if those other [heavenly] things were to be given us in addition. Therefore we have neither the one nor the other. Let us then at last wake up and become coveters of the things which shall be hereafter; for so these also will follow. For it is not possible that he who seeks the things that relate to God, should not also attain human [blessings]. It is the declaration of the Truth itself which says this. Let us not then act otherwise, but let us hold fast to the counsel of Christ, lest we fail of all. But God is able to give you compunction and to make you better, in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 8 on Hebrews
[AD 407] John Chrysostom on Hebrews 5:14
He is not speaking now concerning life conduct when he says “to distinguish good from evil,” for this is possible and easy for every person to know, but concerning doctrines that are wholesome and sublime and those that are corrupted and low. The babe knows not how to distinguish bad and good food. Oftentimes, at least, it even puts dirt into its mouth and takes what is hurtful, and it does all things without judgment; but not so the full-grown person. Such babes are they who lightly listen to everything and give up their ears indiscriminately, which seems to me to blame these Hebrews also, as being lightly “carried away” and giving themselves now to these, now to those. This he also hinted near the end of the epistle, saying, “Do not be led away by diverse and strange teachings.” This is the meaning of “to distinguish good from evil.” “For the mouth tastes meat, but the soul tries words.”21Let us then learn this lesson. Do not, when you hear that someone is not a heathen or a Jew, straightway believe him to be a Christian, but examine also all the other points; for even Manichaeans and all the heresies have put on this mask in order to deceive the more simple. But if we “have the faculties” of the soul “trained to distinguish good from evil,” we are able to discern such teachers.
But how do our “faculties” become “trained”? By continual hearing and by experience of the Scriptures. For when we set forth the error of those heretics and you hear today and tomorrow and prove that it is not right, you have learned the whole, you have known the whole; and even if you should not comprehend today, you will comprehend tomorrow. “Who have,” he says, their “faculties trained.” You see that it is needful to exercise our hearing by divine studies, so that they may not sound strangely. “Trained,” says he, “to distinguish,” that is, to be skilled. One person says that there is no resurrection, and another looks for none of the things to come; another says there is a different God; another that he has his beginning from Mary. And see at once how they have all fallen away from want of moderation, some by excess, others by defect.

Source: ON THE EPISTLE TO THE HEBREWS 8.7-8
[AD 430] Augustine of Hippo on Hebrews 5:14
If anyone wanted to take everything that was said according to the letter … and could avoid blasphemies and explain everything in harmony with the Catholic faith, we should not only bear him no hostility but also regard him as a leading and highly praiseworthy interpreter. But if there is no way in which we can understand what has been written in a manner that is pious and worthy of God without believing that these things have been set before us in figures and in enigmas, we have the apostolic authority by which so many enigmas from the books of the Old Testament are solved. So let us hold on to the manner of exposition that we have taken up, with the help of him who urges us to ask, to seek and to knock, in order to explain all those figures of things according to the Catholic faith, both those that pertain to history and those that pertain to prophecy. We do this without prejudice to a better and more careful treatment, whether God should deign to make it known through us or through others.

Source: ON GENESIS, AGAINST THE MANICHEANS 2.2.3
[AD 1022] Symeon the New Theologian on Hebrews 5:14
We ought to evaluate well all the thoughts that come upon us and compare and contrast them to the testimonies from the divinely inspired Scriptures and from the teaching of the spiritual and holy fathers. If we find that our thoughts are in tune with these testimonies and have an equivalent meaning, then we ought to hold fast to them with all our might and confidently carry them out in action. But if they are not in harmony with “the word of truth,” then we ought to put them away from ourselves with great anger, just as it is written, “Be angry and do not sin.” For we must flee the attack which springs up from passionate thoughts, as something defiled and bearing the sting of death. Accordingly, we have need of great sober-mindedness, great zeal, much searching of the divine Scriptures. For the Savior used to say, “Search the Scriptures,” indicating to us their usefulness. Search and hold fast with great precision and faith the things that are said, so that, understanding the will of God accurately from the divine Scriptures, you may be able without stumbling to distinguish the noble from the inferior, and not obey every spirit, nor be carried about by harmful thoughts. Be fully convinced, my brothers, that there is nothing so prone to save us as closely following the divine commands of our Savior. All the same, we need many tears, much fear, much perseverance and continual prayer, that the force of even one of the Master’s sayings might be revealed to us, so that we may know the great mystery hidden in little words and lay down our lives unto death even for a single stroke of a letter of the commandments of God. For the word of God is “like a two-edged sword,” cutting off and separating the soul from every bodily craving and sensation. And not only that, it also becomes like a burning fire, arousing our soul’s eagerness and causing us to despise all of life’s painful experiences, and to consider all joy trial when it comes upon us, and to desire and greet death, which is fearful to other people, as life and that which produces life.

Source: DISCOURSE 3.8
[AD 1274] Thomas Aquinas on Hebrews 5:14
258. - Having listed three things which pertain to a high priest and showed that two of them were verified, namely, the office and the proper way of attaining it, the Apostle now considers the third thing which a high priest should have, namely, mercy and compassion. In regard to this he does two things: first, he shows what He suffered; secondly, what benefits accrued even to others (v. 9).

259. - He says, therefore: I have stated that a high priest should be such as to be able to have compassion. But Christ is such a high priest. For since He is the Son of God from all eternity, and, therefore, could not suffer or have compassion, He assumed a nature in which He would suffer and even have compassion. And this is what He says, namely, although he was a Son from all eternity, He learned obedience from time. But only the ignorant can learn; whereas Christ, being God from all eternity, had fullness of knowledge from the very instant of His conception as man. Therefore, He was not ignorant of anything; consequently, He could not learn. I answer that knowledge is of two sorts: the first is that of simple recognition, according to which the objection is valid, because He was not ignorant of anything. But there is also the knowledge gained by experience, according to which He learned obedience; hence, he says, He learned obedience through what he suffered, i.e., experienced. And the Apostle speaks thus, because one who learns something comes voluntarily to learn it. But Christ accepted our weakness voluntarily; consequently, he says that ‘he learned obedience’, i.e., how difficult it is to obey, because He obeyed in the most difficult matters, even to the death of the cross (Phil. 2:8). This shows how difficult the good of obedience is, because those who have not experienced obedience and have not learned it in difficult matters, believe that obedience is very easy. But in order to know what obedience is, one must learn to obey in difficult matters, and one who has not learned to subject himself by obeying does not know how to rule others well. Therefore, although Christ knew by simple recognition what obedience is, He nevertheless learned obedience from the things He suffered, i.e., from difficult things, by suffering and dying: ‘By the obedience of one many shall be made just’ (Rom. 5:19).

260. - Then when he says, and being made perfect he became the source of eternal salvation to all who obey him, he mentions the fruit of His Passion, namely, in Christ and in His members. In Christ the fruit was glorification; hence, he says, and being made perfect, for from the instant of His conception He was perfectly consummated as to the happiness of His soul, inasmuch as it was drawn to God; but he still had a nature that could suffer, although after His Passion He could not suffer. Therefore, because in this respect He was altogether perfect, He could perfect others. For it is the nature of a perfect thing to be able to engender its like. Therefore, he says that He was perfect. For since He arrived at that consummation by the merit of obedience: ‘The obedient man shall speak of victory’ (Pr. 21:28), he became the source of eternal salvation to all who obey him, not temporal salvation but eternal: ‘Israel is saved by the Lord with an eternal salvation (Is. 45:17).

261. - Therefore he says, being designated by God a high priest after the order of Melchizedech.

262. - Then (v. 11) he prepares the souls of his hearers for what is to follow. In regard to this he does two things: first, he shows their slowness; secondly, his intention (chap. 6). In regard to the first he does two things: first, he shows the importance of what is to be said; secondly, their slowness to understand (v. 11b).

263. - He says, therefore: Thus I have said that He was called a high priest: About this we have much to say: ‘Hear, for I will speak of great things’ (Pr. 8:6). They are great, because they deal with the salvation of souls: ‘A faithful saying and worthy of all acceptation, that Jesus Christ came into the world to save sinners’ (1 Tim. 1:15). About this we have much to say which is hard to explain, meaning that it cannot be perfectly explained, for no words can express the things of Christ: ‘Glorify the Lord as much as you ever can, for he will yet far exceed, and his magnificence is wonderful. Blessing the Lord, exalt him as much as you can, for he is above all praise’ (Sir. 43:32). Or, we have much to say which is hard to explain, i.e., it needs to be interpreted because of its height and magnitude and depth: ‘He shall understand a parable and the interpretation, the words of the wise and their mysterious saying’ (Pr. 1:6). For the interpretation of Scripture is listed among the gifts of the Spirit (1 Cor. 12:10).

264. - It also needs to be interpreted because of our slowness: you have become dull of hearing. Those who are weak of intellect cannot understand profound things, unless they are explained in detail: ‘I have yet many things to say to you: but you cannot bear them now’ (Jn. 16:12); ‘I could not speak to you as unto spiritual, but as unto carnal’ (1 Cor. 3:1).

265. - Then (v. 12) he shows that their slowness is culpable. In regard to this he does three things: first, he mentions the sin of slowness; secondly, he applies a simile (v. 12c); thirdly, he explains it (v. 13).

266. - For it is a sin, when a person has listened a long time, if he is still slow; but not if he is a recent hearer. For negligence is not without sin; hence, he says, for though by this time you ought to be teachers, namely, of others, for this time during which they had heard the law and the prophets: ‘Search the Scriptures, for you thing in them to have life everlasting’ (Jn. 5:31); and Christ Himself and the apostles and many converted by them: ‘Have I been so long a time with you, and have you not known me?’ (Jn. 14:9), you need someone to teach you again the first principles of God’s word. For the principles are the first things taught in grammar, i.e., the letters themselves. Therefore, the beginnings of the words of God, the first principles and elements, are the articles of faith and the precepts of the Decalogue. If a person, therefore, had studied theology a long time and failed to learn these, time would be running against him. Therefore, he says, you need someone to teach you again the first principles of God’ word, i.e., the elements: ‘Ever learning and never attaining to the knowledge of the truth’ (2 Tim. 3:7); ‘For the child shall die one hundred years old, and the sinner being a hundred years old shall be left accursed’ (Is. 65:20).

267. - Then (v. 12b) he describes their situation with a smile. Therefore, it should be noted that sacred doctrine is, as it were, the food of the soul: ‘With the bread of life and understanding she shall feed him’ (Sir. 15:3) and in (24:29): ‘They that eat me shall yet hunger, and they that drink me shall yet thirst.’ Sacred doctrine, therefore, is food and drink, because it nourishes the soul. For the other sciences only enlighten the soul, but this one enlightens: ‘The commandment of the Lord is lightsome, enlightening the eyes’ (Ps. 18:9) and nourishes and strengthens the soul. But in bodily food there is a difference: for children make use of one food and the perfect of another. For children use milk as being thinner and more connatural and easily digestible; but adults use more solid food. So in Sacred Scripture, those who are beginners should listen to easy things, which are like milk; but the learned should hear more difficult things. Therefore, he says, you need milk, namely, as children: ‘As newborn babes, desire the rational milk without guile, that thereby you may grown unto salvation’ (1 Pt. 2:2); ‘I give you milk to drink, not meat’ (1 Cor. 3:2). And this is what follows, and not solid food, i.e., lofty doctrine, which is concerned with the mysteries and secrets of God, which strengthen and confirm.

268. - Then (v. 13) he explains the simile: first he explains what he said about milk; secondly, about solid food: (v. 14). In regard to the first he does two things: first, he gives the explanation; secondly, the reason behind the explanation (v. 13b).

269. - He says, therefore: So I say that you need milk as little children: for everyone who lives on milk is unskilled in the word of righteousness, i.e., everyone that must be nourished with milk is unskillful, i.e., cannot have part in understanding the words of justice perfectly: ‘unless your justice about more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven’ (Mt. 5:20); ‘In abundant justice there is the greatest strength’ (Pr. 15:55). But children are not partakers of such things: ‘Whom shall he teach knowledge’ and whom shall he make to understand the hearing? Them that are weaned from the milk, that are drawn away from the breasts’ (Is. 28:9).

270. - But the Apostle had delivered many difficult things to them, namely, the mystery of the Trinity and the sacrament of the Incarnation, and many other lofty things. Therefore, either they were not children, or such things ought not have been delivered to children. I answer, according to Augustine, that in the teachings of faith we should not suppose that some things are taught to the perfect and other things to the imperfect, for there is not such a difference between them: for the same things should be delivered to both. But they should be merely proposed to little ones and not explained or enlarged upon, because their minds would falter instead of being elevated.

271. - According to a Gloss, an example of milk would be that the Word was made flesh. But that seems to be just as hard to understand as that the Word was with God. Hence Augustine says that the latter is found in Plato’s works, but not the former. But he, said Augustine, could not have suspected something contained in the mystery of the Word made flesh. I answer that to know by simple faith that the Word was made flesh is quite easy, because it can be imagined and to a certain extent sensed; but that the Word was with God is something that transcends all sensing and can be grasped by reason alone, and that with great difficulty.

272. - Then he assigns the reason when he says, for he is a child, not in age but in sense: For someone is a little child in humility: ‘You have revealed them to little ones’ (Mt. 11:25); in age: ‘As long as the heir is a child, he differs nothing from a servant’ (Gal. 4:1); in sense: ‘Do not become children in sense, but in malice be children and in sense be perfect’ (1 Cor. 14:20). This is the way children is taken here.

273. - Then when he says, but solid food is for the mature, he explains what he had said about solid food. For this is evident in bodily food: when a man reaches maturity, he uses stronger and nobler and more solid food. But a spiritual man, when he has reached spiritual perfection, should have a more solid doctrine proposed to him. But perfection is of two kinds: one is perfection of intellect, when a person has the wisdom to discern and judge correctly about matters proposed to him; the other is perfection of love, which charity produces, and it is present when a person adheres entirely to God. Hence, after laying down the precepts of charity, the Lord continues: ‘Be you, therefore, perfect, as your heavenly father is perfect’ (Mt. 5:48). But perfection of charity, as Augustine says, is present when there is no covetousness. For the closer a person comes to God, the more he scorns temporal things: ‘For what have I in heaven? and besides you what do I desire upon earth. For you my flesh and my heart have fainted away: you are the God of my heart, and the God that is my portion for ever’ (Ps. 73:25-26). For the doctrine of Sacred Scripture contains matters not only for speculation, as in geometry, but also matters to be accepted by the will; hence it is stated in Matthew (5:19): ‘He that shall do and teach, he shall be called great in the kingdom of heaven.’ Therefore, in the other sciences it is enough that they perfect man’s intellect, but in this one it is required that he be perfected in intellect and will. Therefore, lofty mysteries should be proposed to the perfect: ‘Howbeit we speak wisdom among the perfect’ (1 Cor. 2:6). For a person judges things according to his condition; thus, an angry person judges things one way when he is angry, and another way when he is calm. Similarly, an incontinent person judges that something is good when he is passionate, and otherwise when the passion has subsided. Consequently, the Philosopher says that a person is, so his end appears to be. And because the things taught in Sacred Scripture pertain to the will and not only to the intellect, a person must be perfect in both. Consequently, the Apostle, desiring to show who are the mature, to whom solid food should be given, says that they are the ones who have their faculties trained [senses exercised].

274. - And he is speaking properly, because, as the Philosopher says, the intellect, inasmuch as it judges about things to be desired and to be done, is considered a sense, because it is related to something particular. Hence the word, sense, is not taken here as referring to an external sense. Therefore, one who senses the things of God is perfect: ‘Let us, therefore, as many as are perfect, be thus minded’ (Phil. 3:15); ‘But we have the sense of Christ’ (1 Cor. 2:16) But those who sense only carnal things cannot be pleasing to God, as is clear in Rom. (chap. 8). The second thing to be considered is the disposition of the one in whom it is, because he should be exercised: ‘Exercise yourself unto godliness’ (1 Tim. 4:7). For one who is not exercised cannot form a correct judgment, which is required for perfection: ‘A man that has much experience shall think of many things’ (Sir. 34:9); on the other hand, one who is inexperienced knows few things. Thirdly, the cause of this exercise is custom, not idleness but abundance of activity; hence, he says, by custom, namely, of acting properly: ‘A young man according to his way, even when he is old, he will not depart from it’ (Pr. 22:6). Therefore, if you wish to be perfect, do not give yourself to idleness, but accustom yourself to what is good from your youth. Fourthly, the end of this exercise, namely, to distinguish good from evil. For a person is perfect, when he discerns between good and evil, between good and better, and between evil and worse. For many things seem good but are really evil: ‘There is a way which seems just to a man: but the ends thereof lead to death’ (Pr. 14:12). It is in these matters, therefore, that correct judgment is needed.