the things relating to God: By using this phrase, Paul may have in mind two aspects of the high priest’s service. On the one hand, like all the priests of Israel, the high priest represented the people before Jehovah. The priests presented the people’s offerings and pleaded in their behalf. On Atonement Day, the high priest alone presented such sacrifices. (Le 16:2, 17, 24) On the other hand, the priests also represented Jehovah before the people by instructing them about their God and his laws.​—Le 10:8-11; Mal 2:7; see also Glossary, “Priest.”

gifts and sacrifices for sins: Under the Mosaic Law, God’s people could present certain offerings as gifts to Jehovah to express gratitude or to seek his acceptance and favor. (Le 7:11, 12; De 16:17) Other offerings were sacrifices to atone for sin. (Le 4:27, 28) Here, though, the context suggests that Paul uses the expression “gifts and sacrifices” in a general way to refer to all the offerings made by the high priest. (Heb 5:3; compare Le 9:7; 16:6.) The apostle makes a similar general reference to “gifts and sacrifices” at Heb 8:3 and 9:9.

He is able to deal compassionately with the ignorant and erring ones: A high priest under the Mosaic Law had to offer sacrifices for his own sins. (Heb 5:3) Doing so reminded him that he was imperfect and subject to human weakness. Sensitive to his own sinful condition, he would likely “deal compassionately [or, “gently; moderately”]” with the people in whose behalf he offered sacrifices. The sinners would confess their sins, and in some cases, they would need to make compensation to those whom they had wronged. (Ex 22:1; Le 6:4, 5; Nu 5:7) Such sinners are called “ignorant and erring [or, “wayward”] ones” because they sinned, not out of defiance, but out of human weakness.​—Compare Le 5:17-19; Nu 15:27, 28.

is confronted with his own weakness: Or “is subject to his own weakness.” The Greek verb here rendered “is confronted with” literally means “is being surrounded.” (See also Heb 12:1, where the same Greek word occurs.) It is also used at Ac 28:20, where Paul is quoted as saying, “I have this chain around me.” An imperfect human high priest was sinful, so he was “confronted with his own weakness” all the time. His weakness surrounded him, as it were; it was like clothing around him. (Compare Zec 3:3, 4.) That is why he had to “make offerings for his own sins.” (Heb 5:3; Le 9:7; 16:6, 11) No such high priest could ever compare with Christ Jesus, the heavenly High Priest, who is sinless.​—Heb 7:26-28.

Caiaphas: This high priest, appointed by the Romans, was a skillful diplomat who held office longer than any of his immediate predecessors. He was appointed about 18 C.E. and remained in office until about 36 C.E. He was the one who examined Jesus and handed him over to Pilate. (Mt 26:3, 57; Joh 11:49; 18:13, 14, 24, 28) This is the only time he is mentioned by name in the book of Acts. Elsewhere in Acts he is referred to as “the high priest.”​—Ac 5:17, 21, 27; 7:1; 9:1.

called by God, just as Aaron was: Some Hebrew Christians may have wondered how Jesus could be a high priest, since he was not a descendant of Aaron. Paul thus reasons that Aaron himself received his post, not by heredity, but by divine appointment. (Compare Ex 28:1; Nu 3:10.) Jesus too was directly “called by God,” but in Jesus’ case, the calling was to become a high priest forever. (Heb 5:5, 6) Jewish high priests in Paul’s day, such as Caiaphas, were generally appointed​—and sometimes removed from office​—by Roman officials. (Ac 4:6 and study note) Such high priests may have descended from Aaron, but they could not rightly claim to have been “called by God.”​—Compare Heb 7:13-16.

I have approved you: Or “I am well-pleased with you; I take great delight in you.” The same expression is used at Mt 12:18, which is a quotation from Isa 42:1 regarding the promised Messiah, or Christ. The outpouring of holy spirit and God’s declaration concerning his Son were a clear identification of Jesus as the promised Messiah.​—See study notes on Mt 3:17; 12:18.

“You are my son; today I have become your father”: Paul quotes Ps 2:7 to emphasize Jesus’ superiority to the angels. This psalm describes the king whom God has installed. Apparently, the prophecy initially applied to David. God made David His son in a special sense by selecting him to be king. At Jesus’ baptism, Jehovah acknowledged Jesus in a special way when He declared: “This is my Son.” (Mt 3:17 and study note; Joh 1:14) At Ac 13:33, Paul was inspired to explain that these words were also fulfilled when Jesus was resurrected.​—See study note on Ro 1:4; see also Heb 5:5, where Paul again quotes Ps 2:7.

This is my Son: As a spirit creature, Jesus was God’s Son. (Joh 3:16) From the time of his birth as a human, Jesus was a “son of God,” just as perfect Adam had been. (Lu 1:35; 3:38) However, it seems reasonable that God’s words here go beyond a mere statement of Jesus’ identity. By this declaration accompanied by the outpouring of holy spirit, God evidently indicated that the man Jesus was His spirit-begotten Son, “born again” with the hope of returning to life in heaven and anointed by spirit to be God’s appointed King and High Priest.​—Joh 3:3-6; 6:51; compare Lu 1:31-33; Heb 2:17; 5:1, 4-10; 7:1-3.

declared: Or “demonstrated to be; established as.” Here Paul says that Jesus was declared God’s Son by means of resurrection from the dead. At Ac 13:33, Paul explained that Jesus’ resurrection fulfilled what is written at Ps 2:7. That verse was also fulfilled at Jesus’ baptism when his Father declared: “This is my Son.”​—See study note on Mt 3:17.

the Christ did not glorify himself by becoming a high priest: Jesus was glorified by his Father, Jehovah, who called him to be High Priest. That happened in 29 C.E. when Jesus was baptized. He humbly presented himself to do his Father’s will, which included offering his life as a sacrifice and serving as Jehovah’s High Priest forever. (Heb 5:6; 10:8, 9) Jehovah then expressed his love for and approval of his Son and anointed him with holy spirit; God thus glorified the Christ. (See study note on Mr 1:11.) This glory that came directly from Jesus’ Father, Jehovah God, was far greater than any glory that other high priests sought for themselves or claimed because they descended from Aaron.​—Compare Joh 8:54.

“You are my son; today I have become your father”: Paul quotes Ps 2:7 a second time in this letter. (See study note on Heb 1:5.) These words were fulfilled at Jesus’ baptism. (See study note on Mt 3:17.) Jehovah also proved to be Jesus’ everlasting Father in a special sense when he resurrected his Son to immortal heavenly life.​—Ac 13:33, 34; see study note on Ro 1:4.

in another place: In the words that follow, Paul quotes from Ps 110:4. He quotes from this passage or alludes to it several times in this letter.​—Heb 6:20; 7:3, 11, 17, 21; 10:12 and study note.

a priest forever in the manner of Melchizedek: This is the first time that Melchizedek is mentioned in the letter to the Hebrews. He was both a king and a priest in Abraham’s day. (Ge 14:18) Jesus did not inherit his priesthood from Melchizedek. Rather, he received a priesthood that was “in the manner of,” or similar to, that of Melchizedek. Apparently, God himself appointed Melchizedek as king and priest of the city of Salem. Likewise, God appointed Jesus as King of God’s Kingdom and as High Priest.​—For more details about Melchizedek, see study notes on Heb 7:1.

fell facedown: Or “threw himself down with his face to the ground,” perhaps resting on his hands or elbows. In the Bible, several postures for prayer are mentioned, including standing and kneeling. However, a person in fervent prayer might actually lie facedown with his body outstretched.

had made supplication: Or “had prayed earnestly (pleadingly).” The Greek verb deʹo·mai refers to the offering of earnest prayer coupled with intense feeling. The related noun deʹe·sis, rendered “supplication,” has been defined as “humble and earnest entreaty.” In the Christian Greek Scriptures, the noun is used exclusively in addressing God. Even Jesus “offered up supplications and also petitions, with strong outcries and tears, to the One who was able to save him out of death.” (Heb 5:7) The use of the plural “supplications” indicates that Jesus implored Jehovah more than once. For example, in the garden of Gethsemane, Jesus prayed repeatedly and fervently.​—Mt 26:36-44; Lu 22:32.

Christ offered up supplications and also petitions: Paul may particularly have in mind the prayers Jesus offered while in agony in the garden of Gethsemane. Facing the ultimate test of his integrity, he prayed repeatedly and fervently to his Father.​—Lu 22:41-45; see study notes on Ac 4:31; Php 4:6.

with strong outcries and tears: Paul shows that Jesus, the ideal High Priest, was a man of great faith and deep feelings who trustingly poured out his heart to his God and Father. The Gospel accounts do not specifically mention tears in connection with Jesus’ intense prayers in the garden of Gethsemane. However, Paul seems to refer to that time and is inspired to add this touching detail. (Lu 22:42-44; see also study notes on Mt 26:39; compare 1Sa 1:10, 12-18; 2Ki 20:1-5; Ne 1:2-4; Ps 39:12.) The expression “strong outcries” may also refer to Jesus’ words uttered while he was dying on the torture stake. (Mt 27:46; see also Ps 22:1, 24.) The Scriptures record two other occasions when Jesus wept. He shed tears of grief near the tomb of his friend Lazarus. (See study note on Joh 11:35.) And when Jesus rode a young donkey into Jerusalem, he wept audibly over the terrible future that lay ahead of that city.​—See study note on Lu 19:41.

he was favorably heard: As had been foretold, Jehovah heard and responded favorably to Jesus’ earnest entreaties. (Isa 49:8; see study note on 2Co 6:2.) In several ways, God showed that he heard his Son favorably. He sent an angel to strengthen Jesus. (Lu 22:43) Later, he saved his Son out of death by resurrecting him from the dead. Further, he granted his Son’s humble plea: “Let, not my will, but yours take place.” (Lu 22:42) God’s will did take place. It included giving his Son a gift far greater than anything he asked for​—immortality.​—Joh 17:5; 1Ti 6:16.

his godly fear: This expression describes Jesus’ profound reverence for his Father and for sacred things. The Greek term here used relates to “reverent awe in the presence of God.” Such awe and respect for his Father were characteristic of Jesus. It was even prophesied about the Messiah that “the spirit . . . of the fear of Jehovah” would settle upon him and that he would “find delight in the fear of Jehovah.” (Isa 11:2, 3) The Greek term for “godly fear” also appears at Heb 12:28.​—See study note on Heb 11:7; compare study note on Col 3:22.

with fear of Jehovah: This expression refers to a profound respect and reverence for God and a healthy fear of displeasing him. Such reverential fear is motivated by faith in God and love for him and results in a desire to worship and obey him. The concept of fearing God is often mentioned in the Hebrew Scriptures. Some examples are De 6:13; 10:12, 20; 13:4; Ps 19:9; Pr 1:7; 8:13; 22:4. In the Christian Greek Scriptures, the Greek verb for “to fear” is often used in the sense of reverential fear of God.​—Lu 1:50; Ac 10:2, 35; Re 14:7; see study note on Ac 9:31; for the use of the divine name here at Col 3:22, see App. C3 introduction; Col 3:22.

For he says: “In an acceptable time I heard you”: Paul is quoting from the prophecy at Isa 49:8. This statement was apparently made to Isaiah, who represented the nation of Israel and personified that nation as a “servant.” (Isa 49:3) This was a restoration prophecy that had its first fulfillment when Israel was liberated from Babylon. However, Isaiah says that this “servant” of Jehovah would be given as “a covenant for the people” (Isa 49:8) and as “a light of nations, so that [God’s] salvation may reach the ends of the earth” (Isa 49:6). This marks the prophecy as Messianic, applying also to Christ Jesus as God’s “servant.” (Compare Isa 42:1-4, 6, 7 with Mt 12:18-21.) The “time of favor” was when Jehovah would answer and help his servant. Accordingly, during Jesus’ earthly life, he “offered up supplications and also petitions . . . to the One who was able to save him out of death, and he was favorably heard for his godly fear.” (Heb 5:7-9; compare Lu 22:41-44; 23:46; Joh 12:27, 28; 17:1-5.) It was, therefore, “a day of salvation” and “an acceptable time [or, “a time of favor”]” for God’s own Son, the foretold “servant.”​—Compare study note on Lu 4:19.

wept: The Greek word for “wept” often refers to weeping audibly.

gave way to tears: The word used here (da·kryʹo) is the verb form of the Greek noun for “tears” that is used in such scriptures as Lu 7:38; Ac 20:19, 31; Heb 5:7; Re 7:17; 21:4. The focus seems to be more on the tears shed than on audible weeping. In the Christian Greek Scriptures, this Greek verb is used only here, and it is different from the one used at Joh 11:33 (see study note) to describe the weeping of Mary and the Jews. Jesus knew that he was going to resurrect Lazarus, but it saddened him greatly to see his beloved friends stricken with grief. Moved by deep love and compassion for his friends, he shed tears openly. This account makes it clear that Jesus has fellow feeling for those who lose loved ones to Adamic death.

let this cup pass away: In the Bible, “cup” is often used figuratively of God’s will, or the “assigned portion,” for a person. (See study note on Mt 20:22.) Jesus no doubt felt great concern over the reproach that his death as one charged with blasphemy and sedition could bring on God, moving him to pray that this “cup” pass away from him.

prayer and supplication along with thanksgiving: Paul uses “prayer” as the general term for worshipful communication with God. “Supplication” is more specific; it is a strong word that suggests pleading or entreaty, often accompanied by strong emotions and even tears. (Heb 5:7) One reference work defines it as “the cry of personal need.” By adding “along with thanksgiving,” Paul shows that it is always fitting to express appreciation to God. Even in times of dire need, there are reasons to be grateful; Paul knew as much from his own experiences. (Ac 16:22-25; Eph 5:19, 20) Paul also mentions petitions, using a word that means “requests”; here, it focuses on the things asked for in prayer. Paul has just explained that a Christian’s petitions may embrace a wide array of needs.​—See study note on in everything in this verse.

he learned obedience: Jesus had always been an obedient Son of God, even when some other heavenly “sons of the true God” rebelled. (Ge 6:2) Before coming to earth, Jesus displayed a humble and obedient attitude. (Isa 50:5) But as a human on earth, he learned by experience what it was like to be obedient under painful circumstances that he would never have encountered in heaven. (Php 2:8; Heb 10:9) His obedience was thus tested and perfected, so that through him Jehovah could grant everlasting life to obedient mankind.​—See study notes on Heb 5:9.

he became responsible for everlasting salvation: Jehovah God is the ultimate Source of “everlasting salvation.” (Isa 45:17) However, Jesus is the means that his Father uses to make it possible for humans to be saved from sin and death, which they inherit from Adam. (Compare Lu 1:68, 69 and study note; 2:30.) In his capacity as High Priest, Jesus “became responsible” for assisting obedient humans to gain that salvation. Jesus is also called “the Chief Agent [or, “the Pioneer”] of . . . salvation.”​—Heb 2:10 and study note; see also study notes on Ac 3:15; 1Ti 1:1.

after he had been made perfect: God’s Son was created as a perfect spirit being; later as a human, he “committed no sin” throughout his earthly life. (1Pe 2:22) However, in order to fulfill a special assignment, he had to be “made perfect” in another sense. He needed to become perfectly suited to serve as High Priest in behalf of mankind. What Paul here teaches harmonizes with the meaning of the Greek words rendered “make perfect,” “perfect,” and “perfection.” Among other things, they can convey the ideas of being complete, reaching a goal, and accomplishing a purpose. (Compare study note on 1Co 13:10.) As a human, Jesus became perfectly qualified to serve as a sympathetic high priest by keeping integrity in the face of every trial, even death.​—Heb 2:17; 4:15; 5:10; see study note on Heb 2:10.

Chief Agent: The Greek term used here (ar·khe·gosʹ) basically means “chief leader; one who goes first.” It is used four times in the Bible, each time referring to Jesus. (Ac 3:15; 5:31; Heb 2:10; 12:2) This Greek word may also apply to one who leads the way, such as a pathfinder or a pioneer, and prepares it for others to follow. By becoming the Mediator between God and mankind and introducing the way for gaining eternal life, Jesus could rightly be called the Chief Agent of life, or a Pioneer of Life. The expression rendered “Chief Agent” indicates that the one going first does so in an official or administrative capacity as a leader or a prince. (A related word is used at Ac 7:27, 35 regarding Moses as a “ruler” in Israel.) As the term is used here, it includes the idea of being the means that God uses to accomplish his purpose. Jesus became “a corresponding ransom” in exchange for many. (1Ti 2:5, 6; Mt 20:28; Ac 4:12) After Jesus was resurrected, he could as High Priest and Judge administer the value of his ransom. The sacrifice allows humans who exercise faith in it to be free from sin and death. Jesus is, therefore, the one through whom the resurrection of the dead takes place. (Joh 5:28, 29; 6:39, 40) That is how he opens up the way to everlasting life. (Joh 11:25; 14:6; Heb 5:9; 10:19, 20) Although some Bible translators render this expression “Author” or “Originator” of life, the Bible clearly shows that Jesus does not fit that description. Rather, he received his life and his authority from God and is used by God.​—Ps 36:9; Joh 6:57; Ac 17:26-28; Col 1:15; Re 3:14.

after he had been made perfect: God’s Son was created as a perfect spirit being; later as a human, he “committed no sin” throughout his earthly life. (1Pe 2:22) However, in order to fulfill a special assignment, he had to be “made perfect” in another sense. He needed to become perfectly suited to serve as High Priest in behalf of mankind. What Paul here teaches harmonizes with the meaning of the Greek words rendered “make perfect,” “perfect,” and “perfection.” Among other things, they can convey the ideas of being complete, reaching a goal, and accomplishing a purpose. (Compare study note on 1Co 13:10.) As a human, Jesus became perfectly qualified to serve as a sympathetic high priest by keeping integrity in the face of every trial, even death.​—Heb 2:17; 4:15; 5:10; see study note on Heb 2:10.

he became responsible for everlasting salvation: Jehovah God is the ultimate Source of “everlasting salvation.” (Isa 45:17) However, Jesus is the means that his Father uses to make it possible for humans to be saved from sin and death, which they inherit from Adam. (Compare Lu 1:68, 69 and study note; 2:30.) In his capacity as High Priest, Jesus “became responsible” for assisting obedient humans to gain that salvation. Jesus is also called “the Chief Agent [or, “the Pioneer”] of . . . salvation.”​—Heb 2:10 and study note; see also study notes on Ac 3:15; 1Ti 1:1.

God our Savior: In Paul’s first letter to Timothy and in his letter to Titus, the term “Savior” is used six times with reference to Jehovah God (here and at 1Ti 2:3; 4:10; Tit 1:3; 2:10; 3:4) compared to only twice in the rest of the Christian Greek Scriptures (Lu 1:47; Jude 25). In the Hebrew Scriptures, Jehovah is often described as the Savior of his people, Israel. (Ps 106:8, 10, 21; Isa 43:3, 11; 45:15, 21; Jer 14:8) Since Jesus is the one through whom Jehovah saves mankind from sin and death, Jesus too is referred to as “Savior.” (Ac 5:31; 2Ti 1:10) He is also called “the Chief Agent of . . . salvation.” (Heb 2:10) The name Jesus, given to God’s Son by angelic direction, means “Jehovah Is Salvation” because, said the angel, “he will save his people from their sins.” (Mt 1:21 and study note) So Jesus’ very name emphasizes that Jehovah is the Source of the salvation that is accomplished through Jesus. Therefore, both the Father and the Son are spoken of as being a Savior. (Tit 2:11-13; 3:4-6) Both the Hebrew and the Greek (in the Septuagint) terms for “savior” are also used of humans who were raised up as “saviors to rescue” God’s people from their enemies.​—Ne 9:27; Jg 3:9, 15.

the Chief Agent of . . . salvation: That is, Jesus Christ, who opened the way to salvation and led others to it.​—See Glossary, “Chief Agent,” and study notes on Ac 3:15; 5:31; Heb 12:2.

a horn of salvation: Or “a powerful savior.” In the Bible, animal horns often represent strength, conquest, and victory. (1Sa 2:1; Ps 75:4, 5, 10; 148:14; ftns.) Also, rulers and ruling dynasties, both the righteous and the wicked, are symbolized by horns, and their achieving of conquests was likened to pushing with horns. (De 33:17; Da 7:24; 8:2-10, 20-24) In this context, the expression “a horn of salvation” refers to the Messiah as the one having power to save, a mighty savior.​—See Glossary, “Horn.”

For it was fitting: Jehovah saw it as fitting, or appropriate, for Jesus to suffer in order for him to become perfect in a special sense. The sufferings that he endured trained him further for the assignments that lay ahead of him. He thus became perfectly suited to serve as a sympathetic heavenly High Priest and the Messianic King. (Heb 2:17; 4:15; 5:8, 9; 7:1, 17, 25) So there is no contradiction in saying that a sinless man could still be made perfect.​—1Pe 2:22.

when what is complete comes: The Greek word teʹlei·os (here rendered “what is complete”) may convey in various contexts the thought of being full-grown, perfect, or complete. Even though some Christians in the first century had the miraculous gifts of “prophecy” and “knowledge,” they understood God’s purpose only partially. (1Co 13:9) In this verse, “what is complete” refers to the full understanding of God’s purpose as revealed in the Bible. Christians will have complete understanding when Bible prophecy is completely fulfilled and God’s will regarding his purpose has been accomplished.

a high priest in the manner of Melchizedek: See study note on Heb 5:6.

a priest forever in the manner of Melchizedek: This is the first time that Melchizedek is mentioned in the letter to the Hebrews. He was both a king and a priest in Abraham’s day. (Ge 14:18) Jesus did not inherit his priesthood from Melchizedek. Rather, he received a priesthood that was “in the manner of,” or similar to, that of Melchizedek. Apparently, God himself appointed Melchizedek as king and priest of the city of Salem. Likewise, God appointed Jesus as King of God’s Kingdom and as High Priest.​—For more details about Melchizedek, see study notes on Heb 7:1.

We have much to say about him: That is, about Jesus as “a high priest in the manner of Melchizedek.” Paul started discussing this important subject at Heb 5:6, but here he interrupts that discussion with an exhortation to “press on to maturity.” (Heb 6:1) He resumes comparing Jesus with Melchizedek at Heb 6:20.

difficult to explain: Regarding the Greek word here rendered “difficult to explain,” one lexicon says: “As the context indicates, not because of the subject matter but because of a problem with the hearers.”

dull in your hearing: The Greek word rendered “dull” could describe one who is slow to learn, unresponsive, indifferent, or even lazy. The Hebrew Christians had become dull in their hearing, that is, they were unable or unwilling to understand new or deep Scriptural teachings and to apply them in their lives. In fact, they had forgotten truths they had already learned. (Heb 5:12; see study note on Heb 5:14.) Some may have become “weighed down” by the pressures and distractions of daily life and neglected to pay careful attention to spiritual instruction. (Lu 21:34-36; compare Heb 2:1; see study note on Heb 6:12.) In effect, the Hebrew Christians failed to realize that faith cannot remain static; it will either grow stronger or become weaker.

so that you may not become sluggish: The Greek word rendered “sluggish” conveys the idea of being lazy, or failing to make genuine effort. According to one reference work, it can convey in this context the idea of “being slow to understand or respond spiritually.” The Hebrew Christians could avoid this danger by remaining industrious. (See study note on Heb 6:11.) The Greek term for “sluggish” can also be rendered “dull.”​—See study note on Heb 5:11.

to distinguish both right and wrong: Paul indicated that the Hebrew Christians needed to work on reaching maturity. (Heb 5:11-13) With their “powers of discernment” properly trained, they would be able to see through deceptive appearances and make decisions that were in harmony with God’s standards. As mature Christians, they could better differentiate between right and wrong conduct as well as between true and false teachings.​—Ro 16:19; 1Co 14:20.

teaching them: The Greek word rendered “to teach” involves instruction, explanation, showing things by argument, and offering proofs. (See study notes on Mt 3:1; 4:23.) Teaching them to observe all the things that Jesus had commanded would be an ongoing process, which would include teaching what he taught, applying his teaching, and following his example.​—Joh 13:17; Eph 4:21; 1Pe 2:21.

dull in your hearing: The Greek word rendered “dull” could describe one who is slow to learn, unresponsive, indifferent, or even lazy. The Hebrew Christians had become dull in their hearing, that is, they were unable or unwilling to understand new or deep Scriptural teachings and to apply them in their lives. In fact, they had forgotten truths they had already learned. (Heb 5:12; see study note on Heb 5:14.) Some may have become “weighed down” by the pressures and distractions of daily life and neglected to pay careful attention to spiritual instruction. (Lu 21:34-36; compare Heb 2:1; see study note on Heb 6:12.) In effect, the Hebrew Christians failed to realize that faith cannot remain static; it will either grow stronger or become weaker.

the elementary things: This expression generally means “the rudimentary elements of anything.” For example, it was applied to the individual sounds and letters of the Greek alphabet, the basic components used to form words. Paul uses the expression here and at Col 2:8, 20 in a negative sense to refer to the basic principles that guide the world, that is, the world of mankind alienated from God. These could include (1) philosophies based on human reasoning and mythology (Col 2:8), (2) unscriptural Jewish teachings that promoted asceticism and “worship of the angels” (Col 2:18), and (3) the teaching that Christians must observe the Mosaic Law in order to gain salvation (Ga 4:4–5:4; Col 2:16, 17). The Galatian Christians had no need of such “elementary things,” for they had a superior way of worship based on faith in Christ Jesus. Christians were not to be like children who were enslaved by the elementary things, voluntarily placing themselves under the Mosaic Law, which Paul likened to a guardian. (Ga 3:23-26) Rather, they were to be like grown sons in a relationship with their Father, God. The Christians certainly should not turn back to the Law or to any of “the weak and beggarly elementary things” promoted by those who were not following Christ.​—Ga 4:9.

the primary doctrine about the Christ: This expression refers to the basic teachings that Christians learned when they first became disciples. (Heb 5:12 and study note) Paul mentions six of these basic teachings here and in the following verse and calls them a foundation. As with a literal building, the foundation was the starting point. Mature Christians would not content themselves with these teachings only. They moved beyond the basic doctrines by building on them and growing in knowledge and understanding of deeper teachings, such as those found in Paul’s letters. Doing so helped those Christians to reason on the Scriptures and apply them, conducting themselves according to their principles.​—Heb 5:14.

sacred pronouncements: This expression occurs only four times in the Christian Greek Scriptures, and it translates the plural form of the Greek word loʹgi·on (meaning “little word”), a diminutive of loʹgos (word). Originally, loʹgi·on meant only a brief sacred statement, but in time it came to signify any divine communication. Paul here referred to the entire Hebrew Scriptures and apparently also to the part of the Christian Greek Scriptures written up to that time. The writing of this body of inspired Scriptures was entrusted to the Jews, who wrote “as they were moved by holy spirit.” (2Pe 1:20, 21) In the Septuagint, the word loʹgi·on is often used to render Hebrew expressions that refer to God’s pronouncements, such as at Ps 12:6 (11:6, LXX): “The sayings of Jehovah are pure.”

solid food: Paul here refers to substantial and deeper truths as contrasted to “milk,” or basic truths that new believers can easily grasp. (See study notes on 1Co 3:2; Heb 5:12.) For instance, Paul provides much “solid food” in this letter. He delves into Jesus’ role as “a high priest in the manner of Melchizedek,” the superiority of Christ’s priesthood over that of the Levitical priests, and other deep subjects.​—Heb 5:6, 10, 11; 6:20; 7:11, 15-17.

milk, not solid food: Milk helps the young to grow and develop. Similarly, new Christians grow and develop spiritually as they draw strength from basic Bible doctrine. (Heb 5:12–6:2) These basic truths are essential to salvation. (1Pe 2:2) But Paul wants the Corinthian Christians to “press on to maturity,” as he later urges the Hebrew Christians in Jerusalem to do. (Heb 6:1) He thus stresses the importance of taking in solid food, or deeper spiritual truths.

by now you should be teachers: When Paul wrote his letter to the Hebrew Christians, almost 30 years had passed since the founding of the congregation in Jerusalem. So “by now [lit., “in view of the time”],” they should have been able to teach their beliefs to others. Doing so was an important part of every Christian’s ministry. (See study note on Mt 28:20.) However, some were finding it difficult to understand and accept deeper truths, let alone teach them to others.​—See study note on Heb 5:11.

the elementary things: The Greek expression for “the elementary things” generally means “the rudimentary elements of anything.” It was used, for example, of the letters of the Greek alphabet. (Compare study note on Ga 4:3.) Here, “the elementary things” refer to the basic or fundamental teachings of “the sacred pronouncements of God.” “The elementary things” were among the first things that the Hebrew Christians had to learn before they could learn deeper truths. (Heb 6:1 and study note) According to one reference work, the phrase “from the beginning the elementary things of the sacred pronouncements of God” implies that those Christians needed “to start again not even at chapter one, but, as it were, with the elements of the alphabet that precede chapter one.”

the sacred pronouncements of God: This expression refers to the Hebrew Scriptures and apparently also to the teachings of Jesus Christ and of the inspired Christian writers.​—See study note on Ro 3:2.

you have gone back to needing milk: As the principal food for infants, milk is an appropriate illustration for the most basic truths that Christians need to learn. But Paul was concerned that the Hebrew Christians had failed to progress past the basics. In fact, they had regressed; it was as if they had gone back to a diet of milk. Therefore, he urges them to take in “solid food.” (See study note on Heb 5:14.) Earlier, Paul gave similar counsel to the Christians in Corinth. (See study note on 1Co 3:2.) In other contexts, however, milk may refer to all the nourishing truths that any Christian, whether newly converted or experienced, needs to take in.​—1Pe 2:2.

His righteousness: Paul continues to quote from the Hebrew Scriptures. (See study note on has distributed widely in this verse.) The one who does kind and beneficial deeds, such as giving generously to the poor, shows that he has the quality of “righteousness.” A person who conducts himself in harmony with God’s will and righteous standards rather than his own has the hope of doing so forever.​—Compare Mt 6:1, 2, 33.

the message of the reconciliation: Or “the word of the reconciliation.” God’s word, or message, to mankind is described in a number of ways that show the breadth, meaning, and various aspects of its content. Here it is described as “the message of the reconciliation.” It is also referred to as “the word [or “message”] of the Kingdom” (Mt 13:19), “the word of this salvation” (Ac 13:26), “the word of truth” (Eph 1:13), and “the word of righteousness” (Heb 5:13). Here Paul shows gratitude for the privilege of conveying this message of reconciliation, saying that God “entrusted [the message] to us,” that is, to Paul and all spirit-anointed Christians.

become young children: Paul first urges the Corinthians not to become young children, that is, immature or childish, in their understanding of spiritual matters. But he does urge them to “be young children,” that is, childlike, inexperienced, and innocent, “as to badness.”

unacquainted with the word of righteousness: Paul chooses a term (“unacquainted with”) that was often used of those who were novices, or inexperienced. Apparently, those Christians did not fully grasp God’s word because they were not accustomed to applying it in their day-to-day lives. Fittingly, Paul refers to inspired teachings as “the word of righteousness,” for the messages God conveys to humans explain what is right and what is wrong in His eyes.​—See study notes on 2Co 5:19; 9:9.

a young child: This expression does not imply that being like “a young child” is always a bad thing. (See study note on 1Co 14:20.) However, in this context, the mention of a young child builds on the illustration about needing milk; it serves to emphasize that the Hebrew Christians had failed to grow, to mature.

maturity: Paul stresses the importance of becoming full-grown as a Christian​—one who seeks to understand both basic and deeper truths and to improve in teaching them to others. The Greek word used here is related to the word rendered “mature people,” or “full-grown people,” at Heb 5:14 (see study note), where such ones are contrasted with someone who is “a young child.” (Heb 5:13 and study note) A mature Christian has had his “powers of discernment trained to distinguish both right and wrong.” (Heb 5:14) Therefore, he is not easily led astray or influenced negatively by others​—for example, in his understanding of Christian doctrine.​—Eph 4:11-14.

milk, not solid food: Milk helps the young to grow and develop. Similarly, new Christians grow and develop spiritually as they draw strength from basic Bible doctrine. (Heb 5:12–6:2) These basic truths are essential to salvation. (1Pe 2:2) But Paul wants the Corinthian Christians to “press on to maturity,” as he later urges the Hebrew Christians in Jerusalem to do. (Heb 6:1) He thus stresses the importance of taking in solid food, or deeper spiritual truths.

you have gone back to needing milk: As the principal food for infants, milk is an appropriate illustration for the most basic truths that Christians need to learn. But Paul was concerned that the Hebrew Christians had failed to progress past the basics. In fact, they had regressed; it was as if they had gone back to a diet of milk. Therefore, he urges them to take in “solid food.” (See study note on Heb 5:14.) Earlier, Paul gave similar counsel to the Christians in Corinth. (See study note on 1Co 3:2.) In other contexts, however, milk may refer to all the nourishing truths that any Christian, whether newly converted or experienced, needs to take in.​—1Pe 2:2.

full-grown: Paul urges the Christians in Ephesus to become spiritually “full-grown,” or “mature.” (1Co 14:20) Set before them was the goal of attaining the measure of stature that belongs to the fullness of the Christ, that is, of becoming spiritual adults by living according to the accurate knowledge they gained about the Son of God. Then they would not be easily swayed by false ideas and teachings. The entire congregation arrangement, with its apostles, prophets, evangelizers, shepherds, and teachers, helped them attain this spiritual stature.​—Eph 4:11-14.

let us press on: Paul here includes himself when urging his fellow believers to make progress as followers of Christ. According to one reference work, he is, in effect, saying: “Let us move forward together.” Though a mature Christian, Paul was always eager to move forward and improve in imitating Christ.​—Php 3:13-16.

solid food: Paul here refers to substantial and deeper truths as contrasted to “milk,” or basic truths that new believers can easily grasp. (See study notes on 1Co 3:2; Heb 5:12.) For instance, Paul provides much “solid food” in this letter. He delves into Jesus’ role as “a high priest in the manner of Melchizedek,” the superiority of Christ’s priesthood over that of the Levitical priests, and other deep subjects.​—Heb 5:6, 10, 11; 6:20; 7:11, 15-17.

mature people: Or “full-grown people.”​—See study notes on Eph 4:13; Heb 6:1; compare 1Co 2:6 and ftn.

powers of discernment: Or “perceptive powers.” This Greek term was sometimes used literally to refer to the physical sense organs that enable humans to see, hear, or taste. However, here it refers to the ability of mature Christians to use their minds to discern, or perceive, how to make sound decisions in moral and spiritual matters.​—See study note on Php 1:9, where a related Greek word is rendered “full discernment.”

trained: Here Paul uses athletic training as a metaphor. The Greek word gy·mnaʹzo literally means “to train (as an athlete).” (See study note on 1Ti 4:7.) Just as athletes underwent rigorous training, the Hebrew Christians needed to put forth continuous effort to sharpen and exercise their “powers of discernment.” They needed to study the principles in the inspired Scriptures. (2Ti 3:16, 17) Then by applying what they knew, they could train their powers of discernment through use and become “mature people.”

to distinguish both right and wrong: Paul indicated that the Hebrew Christians needed to work on reaching maturity. (Heb 5:11-13) With their “powers of discernment” properly trained, they would be able to see through deceptive appearances and make decisions that were in harmony with God’s standards. As mature Christians, they could better differentiate between right and wrong conduct as well as between true and false teachings.​—Ro 16:19; 1Co 14:20.

train yourself: From verse 7 through verse 10, Paul uses several terms from the world of athletics to illustrate his points. (See study notes on 1Ti 4:8, 10.) The Greek word here rendered “train yourself” is gy·mnaʹzo, which was often used of the rigorous training of athletes who competed in various games or contests. Such training required much self-discipline, hard work, and determination. (See the study note on 1Co 9:25.) Using the word in a figurative sense, Paul highlights the effort that is needed to cultivate the quality of godly devotion.

full discernment: The Greek word here rendered “discernment” (lit., “sense perception”) occurs only in this verse. A related word is used at Heb 5:14 in the phrase “those who through use have their powers of discernment [or “perceptive powers”; lit., “sense organs”] trained to distinguish both right and wrong.” In the Bible, these terms are used about discernment with regard to moral and spiritual matters. Paul prayed that the love of the Philippian Christians would abound with such discernment so that they could distinguish between what is more important and what is less important from God’s standpoint. (Php 1:10) A Christian’s moral sense is focused; he can perceive right from wrong, not only in clear-cut matters but also in complex situations in which the right course is not immediately apparent. He can then make proper decisions that will help him preserve his friendship with Jehovah.