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.

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.

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.

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.

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.

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.

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

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.

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.

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.

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.