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
8 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.
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? "
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.
“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.
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"; 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." And again, "So Christ also glorified not Himself to be made an High Priest." And again after saying, "Thou art a Priest for ever after the order of Melchisedech", he again puts off the subject, saying, "Who in the days of His Flesh offered prayers and supplications." 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. "For when for the time ye ought to be teachers, ye 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.
Thou seest 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 commandeth all men everywhere to repent, because He hath appointed a day in the which He will judge the world in righteousness by that Man whom He hath ordained, whereof He hath given assurance unto all men, in that He hath raised Him from the dead." 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.
"And are 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 the time ye ought to be teachers": because of that very thing, namely the time, for which ye ought especially to be strong, for this especially ye are 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 saith, "not a famine of bread, nor a thirst of water, but a famine of hearing the word of the Lord."
"I gave you milk to drink, and not meat"; 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, "ye have need," but "ye are become such as have need of milk and not of strong meat." That is, ye willed it; ye have reduced yourselves to this, to this need.
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 5:12 delivers a sharp rebuke to its readers, expressing the author's profound disappointment in their spiritual stagnation. Despite having been believers for a considerable time, during which they should have matured sufficiently to instruct others in foundational Christian truths, they remain spiritually immature, still requiring basic instruction. The author vividly illustrates this by contrasting their continued need for "milk," representing elementary doctrines, with their inability to digest "strong meat," which signifies deeper, more complex theological understanding concerning the "oracles of God."
Context
Literary Context
This verse serves as a pivotal transition point in the Epistle to the Hebrews. Immediately preceding it, the author has introduced the profound and complex theme of Christ's high priesthood according to the order of Melchizedek (Hebrews 5:6-10). However, recognizing the difficulty of this doctrine, the author pauses his theological exposition to address the spiritual state of his audience. Hebrews 5:11 explicitly states, "Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing." This sets the stage for the rebuke in Hebrews 5:12, which then leads directly into a stern warning against spiritual regression and apostasy in Hebrews 6:1-8. The author's frustration stems from their inability to grasp the very truths he is eager to share, which are crucial for their spiritual perseverance.
Historical & Cultural Context
The recipients of the Epistle to the Hebrews were likely Jewish Christians in the first century, possibly living in Rome or another major Hellenistic city. They were facing significant pressures, possibly persecution, social ostracism, or the temptation to revert to Judaism, with its familiar rituals and traditions. The author's concern is that their spiritual immaturity makes them vulnerable to falling away from the faith. In Jewish culture, the "oracles of God" (λόγια τοῦ Θεοῦ, logia tou Theou) would have primarily referred to the Old Testament Scriptures, which were the foundation of their understanding of God's revelation. The metaphor of "milk" for basic teaching and "solid food" for advanced teaching was common in both Jewish and Hellenistic thought, making the author's imagery immediately understandable to his audience. This cultural understanding underscores the author's expectation that, given their time as believers, they should have moved beyond the elementary teachings of the Old Covenant to a mature understanding of the New Covenant in Christ.
Key Themes
Hebrews 5:12 highlights several critical themes within the broader book. First and foremost is Spiritual Immaturity and Stagnation. The author laments that his readers, who should have progressed, are still stuck at a rudimentary level, unable to engage with the "strong meat" of deeper theological truths, particularly concerning the superiority of Christ's priesthood and sacrifice over the Old Covenant system (Hebrews 7-10). This leads to the theme of The Call to Spiritual Maturity, urging believers to "go on unto perfection" (Hebrews 6:1). Implicit is also the Responsibility of Believers to Teach, as the author states they "ought to be teachers," indicating that spiritual growth naturally leads to the capacity and duty to instruct others. Finally, the verse subtly foreshadows the Danger of Apostasy (as developed in Hebrews 6:4-8), suggesting that spiritual stagnation can be a precursor to falling away from the faith, as those who do not grow strong enough to endure may ultimately abandon their profession.
Exposition and Analysis
Key Word Analysis
From didáskō (to teach), this term refers to an instructor or master. In the context of the early church, it signified one who had attained sufficient spiritual maturity and understanding of Christian doctrine to impart knowledge and guidance to others. The author's use of "ought to be teachers" highlights the expected trajectory of spiritual growth within the community, where seasoned believers would naturally become mentors and instructors.
This word, of uncertain affinity, figuratively represents elementary or foundational truths. Just as milk is the primary nourishment for infants, "milk" in this verse symbolizes the basic, easily digestible doctrines of the Christian faith, such as repentance from dead works, faith toward God, and the resurrection of the dead (Hebrews 6:1-2). The readers' continued need for milk indicates a failure to progress beyond these initial principles.
Stereós means "stiff, solid, stable," and trophḗ means "nourishment, food." Together, "strong meat" (or solid food) metaphorically denotes deeper, more complex, and challenging theological concepts. These are truths that require greater spiritual discernment and maturity to comprehend and apply, such as the intricacies of Christ's high priesthood, the new covenant, and the full implications of His sacrifice. The inability to consume "strong meat" signifies a lack of spiritual development necessary for grappling with advanced doctrines.
Verse Breakdown
"For when for the time ye ought to be teachers"
The author expresses his dismay that, given the significant amount of time that has passed since their conversion, the readers should have progressed to a point of spiritual maturity where they are capable of instructing others. This clause establishes the author's high expectation and the readers' failure to meet it.
"ye have need that one teach you again which [be] the first principles of the oracles of God"
Instead of being teachers, the readers are in the unfortunate position of needing to be re-taught the most basic, foundational truths ("first principles") of divine revelation ("oracles of God"). This indicates a regression or, at best, a complete lack of progress in their understanding of God's Word.
"and are become such as have need of milk, and not of strong meat"
This powerful metaphor vividly illustrates their spiritual immaturity. They are likened to infants who can only consume milk, rather than mature individuals who can digest solid food. "Milk" represents elementary doctrines, while "strong meat" signifies deeper, more profound theological truths, particularly those concerning Christ's superior priesthood and the new covenant, which the author is eager to expound upon.
Literary Devices
The primary literary device employed in Hebrews 5:12 is Metaphor. The author uses the common imagery of "milk" and "strong meat" (or solid food) to represent different levels of spiritual understanding and theological depth. "Milk" symbolizes elementary, foundational doctrines suitable for new converts, while "strong meat" signifies complex, mature truths requiring spiritual discernment. This vivid comparison effectively communicates the readers' arrested development. Furthermore, there is an element of Irony in the author's statement that they "ought to be teachers" but instead "have need that one teach you again." This highlights the stark contrast between their expected spiritual status and their actual immature state. The verse also functions as a direct Admonition or Rebuke, conveying the author's disappointment and urging them towards spiritual growth, setting the stage for the serious warnings that follow in the subsequent chapter.
Theological and Thematic Connections
Hebrews 5:12 is a profound theological statement on the nature of spiritual growth and the responsibility of believers. It underscores that Christian faith is not static but a dynamic journey of progressive understanding and application of divine truth. The "oracles of God" are not merely historical records but living words that demand continuous engagement and deeper comprehension. The author's frustration reveals a core theological principle: God's revelation is profound and multifaceted, designed to lead believers into a mature understanding of His character, His plan, and particularly the person and work of Christ. To remain perpetually on "milk" is to miss the richness and depth of God's truth, hindering one's ability to discern good from evil and to stand firm in faith, especially amidst trials and temptations. This passage serves as a timeless call for all believers to pursue spiritual maturity, moving beyond foundational truths to embrace the full counsel of God.
Reflection and Application
Hebrews 5:12 serves as a powerful mirror for contemporary believers, prompting us to honestly assess our own spiritual journey. Are we actively pursuing a deeper, more robust understanding of God's Word, or are we content to remain perpetually on the "milk" of elementary truths? Spiritual maturity is not merely about accumulating knowledge, but about developing the spiritual discernment to apply complex truths to life's challenges, to distinguish between good and evil, and to grow in Christlikeness. This verse challenges us to move beyond passive consumption of spiritual nourishment to active engagement with Scripture, theological reflection, and the practical outworking of our faith. It calls us to take seriously our responsibility to grow, not just for our own sake, but also so that we might be equipped to "teach" or disciple others, sharing the rich truths of the gospel with those who are newer in faith or seeking guidance. A stagnant faith is a vulnerable faith; therefore, continuous spiritual growth is essential for perseverance and fruitfulness in the Christian life.
Questions for Reflection
FAQ
What does "oracles of God" mean in this context?
The phrase "oracles of God" (Greek: logia tou Theou) refers to the divine utterances or revelations from God. In the context of the first-century Jewish-Christian audience of Hebrews, this primarily encompassed the Old Testament Scriptures, which were considered the foundational revelations of God's will and character. It includes the Law, the Prophets, and the Psalms—all the inspired words God had spoken to His people. The author is lamenting that his readers, despite having access to these profound revelations, still need to be taught the very "first principles" or basic tenets derived from them, rather than progressing to a deeper understanding of how these oracles are fulfilled and perfected in Christ.
What is the difference between "milk" and "strong meat" in spiritual terms?
In Hebrews 5:12 and Hebrews 6:1-2, "milk" represents the elementary or foundational doctrines of the Christian faith. These are the basic truths necessary for initial conversion and spiritual infancy, such as repentance from dead works, faith toward God, the doctrine of baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. "Strong meat" (or solid food), on the other hand, symbolizes deeper, more complex theological truths that require greater spiritual maturity and discernment to grasp. This includes advanced concepts like the intricacies of Christ's high priesthood, the superiority of the New Covenant over the Old, and the full implications of Christ's finished work, which are crucial for spiritual growth and perseverance.
Christ-Centered Fulfillment
Hebrews 5:12, while a rebuke, ultimately points to the profound Christ-centered nature of spiritual maturity. The "strong meat" that the readers were unable to digest was precisely the deeper truth about Christ's priesthood after the order of Melchizedek, a theme the author introduces just before this verse (Hebrews 5:6-10). True spiritual maturity, symbolized by the ability to consume "strong meat," is not merely about accumulating abstract theological knowledge, but about a deeper, more comprehensive understanding of who Jesus is and what He has accomplished. He is the ultimate "oracle of God," the Word made flesh (John 1:14), through whom all divine revelation is perfectly embodied and fulfilled. To grow from "milk" to "strong meat" is to move from basic truths about salvation to the profound implications of Christ's eternal sacrifice and high priestly ministry, which grants us bold access to God (Hebrews 4:14-16). He is the true spiritual nourishment, the "bread of life" (John 6:35), and the one who perfectly mediates the new covenant, enabling believers to draw near to God with full assurance of faith (Hebrews 10:19-22). Thus, Christ Himself is the essence of the "strong meat" that nourishes and empowers believers to grow into full spiritual maturity.