TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 5:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle returns to what he had in Heb 5:6 cited out of Psa 110:1-7, concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,
I.He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. 7. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.
II.He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.
III.He insists upon the faultiness of this infirmity of theirs.
It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, Heb 5:12. Here observe,
1.What proficiency might have been reasonably expected from these Hebrews - that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn,
(1.)God takes notice of the time and helps we have for gaining scripture-knowledge.
(2.)From those to whom much is given much is expected.
(3.)Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station.
(4.)None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.
2.Observe the sad disappointment of those just expectations: You have need that one should teach you again, etc. Here note,
(1.)In the oracles of God there are some first principles, plain to be understood and necessary to be learned.
(2.)There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God.
(3.)Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing.
(4.)It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.
IV.The apostle shows how the various doctrines of the gospel must be dispensed to different persons.
There are in the church babes and persons of full age (Heb 5:12-14), and there are in the gospel milk and strong meat. Observe,
1.Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa 28:10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity.
2.There is strong meat for those that are of full age, Heb 5:14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe,
(1.)There have been always in the Christian state children, young men, and fathers.
(2.)Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life.
(3.)The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby.
(4.)It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion - milk to babes, and strong meat to those of full age.
(5.)There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace.
(6.)It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.
Historical interpretation
Eight Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
“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.
"Of whom," he says, "we have many things to say and hard to be explained, seeing ye 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 art thou that repliest against God?", 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, "Ye did run well; who did hinder you?" And, "Have ye suffered so many things in vain? if it be yet in vain", and, "I have confidence in you in the Lord." Which he says also to these Hebrews, "But we are persuaded better things of you, and things that accompany salvation." 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 alway evil, but says that they were once even good; 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.
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 ye not carnal?" 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, "ye are 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 ye are become dull of hearing", he shows that formerly they were sound in health, and were strong, fervent in zeal, which he also afterwards testifies respecting them.
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.
Basic principles of the oracles of God, he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31)
"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well.
"since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.
"For although you ought to be teachers." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago,and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free.
“since you have become sluggish in hearing.” The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. “For although you ought to be teachers by this time.” Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For you are indeed ought to be teachers, not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things.
And these not simply, but he who is still weaker, the basic principles of the oracles of God. He does not say the oracles, but the basic principles of the oracles of God. And if there are basic principles of the oracles of God, those concerning the incarnation. But the basic principles of the oracles, which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles, he says. "The basic principles." The basic principles, he speaks of the incarnation.but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.
"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature.
"Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.
To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ.
"For everyone who lives on milk." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk), is unskilled and lacks the word of righteousness.
And he speaks of the word of righteousness, which concerns the divinity of the Lord. "solid food." The lofty word, and the high doctrines concerning Christ.
"by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul.
To distinguish, he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil.
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Summary
Hebrews 5:11 marks a poignant interjection by the author, expressing profound frustration with his audience's spiritual immaturity. Having just introduced the complex and crucial doctrine of Christ's high priesthood according to the order of Melchizedek, the author anticipates significant difficulty in further explaining these deep truths due to the recipients' spiritual sluggishness and lack of receptivity, which he labels as "dullness of hearing." This verse serves as a pivot, highlighting the challenge of teaching advanced theological concepts to those who are unwilling or unable to progress beyond foundational principles.
Context
Literary Context
This verse immediately follows a profound and intricate theological exposition on the high priesthood of Jesus Christ, particularly His appointment as a high priest "after the order of Melchizedek" (Hebrews 5:6-10). The author has just concluded a significant section establishing Christ's qualifications and divine appointment to this unique priestly office. The phrase "Of whom we have many things to say" directly refers to Melchizedek and, by extension, the deeper implications of Christ's priesthood. The author intends to delve further into this pivotal theme, which is central to his argument for the superiority of Christ and the new covenant. However, this verse abruptly pauses the theological discussion, shifting focus from Christ's person and work to the spiritual condition of the audience, indicating that their immaturity is a significant impediment to the continuation of the discourse. This interruption sets the stage for the subsequent exhortation to spiritual growth in Hebrews 5:12-14 and Hebrews 6:1-3.
Historical & Cultural Context
The Epistle to the Hebrews was written to a community of Jewish Christians who were likely facing persecution or intense social pressure to revert to Judaism. This pressure may have led to spiritual weariness, apathy, or a reluctance to fully embrace the implications of Christ's finished work. Their "dullness of hearing" was not necessarily an intellectual deficit but a spiritual lethargy, a lack of diligent engagement with the truths they had received. In a culture where oral teaching and active listening were paramount, being "dull of hearing" implied a serious deficiency in spiritual receptivity and commitment. The author's frustration reflects the challenge of discipling believers who, despite having received foundational truths, were stagnating and failing to progress in their understanding and application of the deeper mysteries of the faith, particularly those that distinguished Christianity from traditional Judaism.
Key Themes
Hebrews 5:11 contributes significantly to several major themes woven throughout the epistle. The most prominent is Spiritual Immaturity vs. Maturity, as the author directly confronts the audience's undeveloped spiritual state, contrasting their need for "milk" with the "solid food" of deeper doctrine (as elaborated in Hebrews 5:12-14). This verse also underscores the Challenge of Teaching Profound Truths, revealing the author's pastoral burden to convey complex theological insights, such as the Melchizedekian priesthood, to an unresponsive audience. Implicit in his lament is an urgent Call to Spiritual Diligence and Perseverance, urging believers to move beyond elementary principles and "go on unto perfection" (Hebrews 6:1). The verse also highlights the Supremacy of Christ's Priesthood, as the very subject that is "hard to be uttered" is the profound and unique nature of Christ's high priestly ministry, which the author considers essential for his audience to grasp fully.
Exposition and Analysis
Key Word Analysis
From the Greek G1421, meaning "difficult of explanation" or "hard to be uttered." This word emphasizes the inherent complexity of the subject matter—the Melchizedekian priesthood of Christ—but also implies that the difficulty is compounded by the audience's unreadiness. It suggests that the author finds it challenging not because the truth itself is obscure, but because his listeners lack the spiritual capacity or diligence to receive it.
From the Greek G3576, meaning "sluggish," "lazy," or "stupid." This term describes a spiritual apathy or lethargy rather than a lack of intellectual ability. It implies a condition of spiritual sluggishness, a slowness to perceive or respond to spiritual truth, possibly due to a lack of effort, diligence, or a hardening of heart. This "dullness" is a moral and spiritual failing, not merely an intellectual one.
From the Greek G189, referring to the act of hearing, the sense of hearing, or even the thing heard (a report or rumor). In this context, it signifies spiritual receptivity. To be "dull of hearing" means to be slow or unresponsive in receiving and understanding spiritual instruction, indicating a lack of attentiveness and a failure to internalize the message. It's not about physical hearing but about spiritual comprehension and obedience.
Verse Breakdown
"Of whom we have many things to say"
This clause refers to Melchizedek and, more broadly, the profound implications of Christ's high priesthood in the Melchizedekian order, which the author is eager to explain further. The "many things" are deep theological truths essential for the audience's full understanding of the new covenant and Christ's supremacy.
"and hard to be uttered"
This phrase reveals the author's predicament. The truths he wishes to convey are not simple; they require careful explanation and a receptive audience. The difficulty lies not in the author's ability to articulate, but in the audience's capacity to comprehend, suggesting a significant barrier to effective communication of these advanced doctrines.
"seeing ye are dull of hearing"
This is the core accusation and the reason for the author's struggle. The audience's "dullness" (sluggishness, apathy, spiritual insensitivity) makes them unreceptive to deeper teaching. Their spiritual lethargy prevents them from grasping the profound truths about Christ's priesthood, hindering their spiritual growth and the author's ability to progress in his theological argument.
Literary Devices
The author employs several powerful literary devices in this concise verse. Apostrophe is evident as the author directly addresses his audience ("ye are dull of hearing"), creating an immediate and personal tone of lament and challenge. This direct address underscores the pastoral concern behind the theological exposition. A powerful Metaphor is used in "dull of hearing," likening spiritual insensitivity or sluggishness to a physical impairment. This vivid imagery conveys the severity of their spiritual condition, suggesting a lack of attentiveness and responsiveness to divine truth, much like someone who physically struggles to hear. Furthermore, there is an element of Pathos, as the author expresses his frustration and disappointment, appealing to the emotions of his readers and highlighting the burden he carries as a teacher. The implied contrast between the "many things to say" (the richness of the truth) and the "dullness of hearing" (the poverty of reception) creates a dramatic tension that serves to shock the audience into self-reflection and a renewed commitment to spiritual growth.
Theological and Thematic Connections
Hebrews 5:11 is a crucial theological statement about the nature of spiritual growth and the responsibility of the believer to actively engage with divine truth. It underscores that while God provides revelation, human receptivity is essential for understanding and maturity. The "dullness of hearing" is not merely a passive state but an active spiritual impediment, implying a lack of diligence, attentiveness, and perhaps a hardening of heart that hinders the reception of "solid food" (deeper doctrine). This verse highlights the tension between the profound, inexhaustible truths of God concerning Christ and the often-limited capacity or willingness of believers to grasp them, emphasizing the need for continuous spiritual effort and a desire for deeper knowledge.
Reflection and Application
Hebrews 5:11 serves as a timeless mirror for every believer, prompting profound self-reflection on our own spiritual journey. It challenges us to honestly assess our hunger for God's Word and our willingness to move beyond foundational truths into the deeper, more challenging aspects of Christian doctrine and life. Are we genuinely eager to grow, or have we become complacent, content with spiritual "milk" when we should be consuming "solid food"? This verse calls us to examine any spiritual apathy, laziness, or distractions that might be hindering our ability to hear, understand, and apply the profound truths of the gospel. Spiritual maturity is not automatic; it requires intentional effort, diligent study, and a heart open to the Holy Spirit's teaching. For those who teach, it reminds us of the pastoral challenge of discerning our audience's spiritual state and patiently guiding them toward deeper understanding, while also calling them to greater diligence.
Questions for Reflection
FAQ
What does "dull of hearing" specifically mean in this context?
In Hebrews 5:11, "dull of hearing" (Greek: nōthros of akoē) does not refer to a physical hearing impairment but to a spiritual sluggishness, apathy, or lack of diligence. It implies that the audience was slow to understand, not because the message was inherently impossible to grasp, but because they lacked the spiritual attentiveness, effort, or desire to progress beyond elementary doctrines. It's a moral and spiritual failing, indicating a lack of receptivity and responsiveness to the deeper truths the author wished to impart, particularly concerning the Melchizedekian priesthood of Christ.
Why was the author of Hebrews frustrated with his audience?
The author's frustration stemmed from his audience's spiritual immaturity and lack of progress. He had profound and complex theological truths to share, especially concerning the unique and superior priesthood of Jesus Christ, but he perceived that his readers were not ready to receive them. This "dullness of hearing" meant they were still stuck on foundational teachings ("milk") when they should have advanced to more substantial spiritual "food" (Hebrews 5:12-14). Their spiritual stagnation hindered the author's ability to explain the full implications of Christ's work and the new covenant, which was crucial for their perseverance in faith amidst potential apostasy.
Christ-Centered Fulfillment
Hebrews 5:11, though a lament of spiritual immaturity, ultimately points us back to Christ as the ultimate revelation and the one who empowers spiritual growth. The "many things to say" that were "hard to be uttered" concerned the profound mystery of Christ's high priesthood after the order of Melchizedek, a truth central to understanding His unique role as both King and Priest, and the superiority of the new covenant. This deep truth, fully revealed in Christ, is not meant to remain obscure. Rather, Jesus Christ Himself is the Word made flesh, the perfect embodiment of God's truth, and the one through whom all spiritual understanding is made possible. The very truths the audience struggled with—Christ's perfect sacrifice, His eternal intercession, and His role as the mediator of a better covenant (Hebrews 8:6)—are the means by which believers are transformed and grow. Through the Holy Spirit, whom Christ sent (John 16:13), believers are enabled to overcome spiritual dullness, to have their "ears" opened, and to grasp the profound riches of God's wisdom, all centered on the person and work of Christ, "in whom are hid all the treasures of wisdom and knowledge" (Colossians 2:3). Thus, the solution to spiritual dullness is a deeper engagement with Christ Himself, the source and substance of all truth.