the Week of Proper 22 / Ordinary 27
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King James Version
Hebrews 5:14
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But solid food is for the mature, who because of practice have their senses trained to discern good and evil.
But solid food is for the mature, who because of practice have their senses trained to discern both good and evil.
Taking the outside in God's gathering is only for top hands, who've given God everything and ride for him every stinkin' day.
But solid food is for men of full growth, even for those whose senses are trained by use to see what is good and what is evil.
but solid food belongs to full-grown men, who, on account of habit, have their senses exercised for distinguishing both good and evil.
But solid food is for full grown men, those who by reason of use have their senses exercised to discern good and evil.
But strong meat belongeth to them of full age, to them who have their senses exercised by habit to discern both good and evil.
Such persons are mere babes. But solid food is for adults--that is, for those who through constant practice have their spiritual faculties carefully trained to distinguish good from evil.
But strong meate belongeth to them that are of full age, euen those who by reason of vse haue their senses exercised to discerne both good and euil.
But solid food is for those full grown, having exercised the faculties through habit, for distinction of both good and bad.
But stronge meate belongeth vnto them yt are perfecte, which thorow custome haue their wyttes exercysed to iudge both good and euell.
such solid nourishment is only fit for such as are arriv'd at their full growth and strength, whose senses have been exercis'd in distinguishing what is good, and what is prejudicial.
But solid food is for the [spiritually] mature, whose senses are trained by practice to distinguish between what is morally good and what is evil.
But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.
But solid food is for the mature, for those who have their faculties trained by practice to distinguish good from evil.
But stronge meate belongeth to them that are parfecte which thorow custome have their wittes exercised to iudge both good and evyll also.
But solid food is for full-grown men, [even] those who by reason of use have their senses exercised to discern good and evil.
But strong food belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.
and of perfect men is the strong food, who because of the use are having the senses exercised, unto the discernment both of good and of evil.
But solid food is for those who are grown up. They are mature enough to know the difference between good and evil.
But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil.
But solid food is for the mature, who by constant use have trained their senses to distinguish good from evil.
Solid food is for mature people who have been trained to know right from wrong.
But solid food is for the mature, for those whose faculties have been trained by continuous exercise to distinguish good from evil.
But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
But strong meate belongeth to them that are of age, which through long custome haue their wits exercised, to discerne both good and euill.
But strong meat belongs to those who are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
But solid food is for the mature—for those whose senses have been trained to distinguish between good and evil.
But solid food is for full grown men, those who by reason of use have their senses exercised to discern good and evil.
But solid food is for mature people, whose minds are trained by practice to distinguish good from evil.Isaiah 7:15; 1 Corinthians 2:14-15;">[xr]
But for the perfect is solid food; those, (namely,) who, because exercised, have trained their senses to distinguish the good and the evil.
But strong food belongeth to the mature who, being investigators, have trained their faculties to discriminate good and evil.
But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil.
Solid food is for those who are mature, who through training have the skill to recognize the difference between right and wrong.
Solid food is for full-grown men. They have learned to use their minds to tell the difference between good and bad.
But solid food is for fullgrown men, even those who by reason of use have their senses exercised to discern good and evil.
But solid food is for the mature, for those whose faculties have been trained by practice to distinguish good from evil.
But, to such as are mature, pertaineth, the strong food, to them who, by reason of habit, have their organs of perception well trained for discriminating both good and evil.
But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil.
But solid food is for the mature, who because of practice have trained their faculties for the distinguishing of both good and evil.
But strong meate belongeth to them that are perfecte, euen those whiche by reason of vse, haue their wittes exercised to discerne both good and euyll.
But solid food is for people who have grown up. From their experience they have learned to see the difference between good and evil.
But solid food is for the mature, who because of practice have their senses trained to distinguish between good and evil.
Solid food, on the other hand, is for adults, who through practice are able to distinguish between good and evil.
But of perfit men is sad mete, of hem that for custom han wittis exercisid to discrecioun of good and of yuel.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
of full age: or, perfect, Matthew 5:48, 1 Corinthians 2:6, Ephesians 4:13, Philippians 3:15, James 3:2,*Gr.
use: or, an habit, or, perfection
their: Job 6:30, Job 12:11, Job 34:3, Psalms 119:103, Song of Solomon 1:3, Song of Solomon 2:3, Matthew 6:22, Matthew 6:23, Ephesians 1:18
to discern: Genesis 3:5, 2 Samuel 14:17, 1 Kings 3:9, 1 Kings 3:11, Isaiah 7:15, Romans 14:1,*Gr: 1 Corinthians 2:14, 1 Corinthians 2:15, Philippians 1:9, Philippians 1:10,*Gr: 1 Thessalonians 5:21
Reciprocal: 2 Samuel 19:35 - can I discern 2 Kings 5:19 - he said Proverbs 1:6 - dark Ecclesiastes 1:16 - great experience of Ecclesiastes 8:5 - a wise Song of Solomon 7:4 - thy nose Isaiah 11:3 - understanding Jeremiah 15:19 - take Luke 11:36 - the whole Romans 2:18 - approvest the things that are more excellent 1 Corinthians 11:29 - not Colossians 4:12 - that 1 Timothy 4:7 - exercise Hebrews 12:11 - exercised
Gill's Notes on the Bible
But strong meat belongeth to them that are of full age,.... Or perfect; see 1 Corinthians 2:6. This does not intend a perfection of justification; for though some have a greater degree of faith than others, and a clearer discovery of their justification, yet babes in Christ are as perfectly justified as more grown and experienced believers; nor a perfection of sanctification, for there is no perfection of holiness but in Christ; and though the work of sanctification may be in greater perfection in one saint than in another, yet all are imperfect in this life; and as to a perfection of parts, babes have this as well as adult persons: but it designs a perfection of knowledge; for though none are entirely perfect, yet some have arrived to a greater degree of the knowledge of Gospel mysteries than others, and to these the strong meat of the Gospel belongs; they are capable of understanding the more mysterious parts of the Gospel; of searching into the deep things of God; and of receiving and digesting the more sublime truths of the Christian religion:
even those who by reason of use, have their senses exercised to discern both good and evil; that is, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Son; hearing the voice of Christ; savouring or smelling a sweet odour in the things of God, and Christ; tasting that the Lord is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the church, and between law and Gospel, so between the doctrines of Christ, and the doctrines of men; who find they differ: the doctrines of Christ such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be pernicious, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.
Barnes' Notes on the Bible
Strong meat - Solid food pertains to those of maturer years. So it is with the higher doctrines of Christianity. They can be understood and appreciated only by those who are advanced in Christian experience.
Of full age - Margin, “Perfect.” The expression refers to those who are grown up.
Who by reason of use - Margin, Or, “an habit,” or, “perfection.” Coverdale and Tyndale render it, “through custom.” The Greek word means “habit, practice.” The meaning is, that by long use and habit they had arrived to that state in which they could appreciate the more elevated doctrines of Christianity. The reference in the use of this word is not to those who “eat food” - meaning that by long use they are able to distinguish good from bad - but it is to experienced Christians, who by long experience are able to distinguish what is useful in pretended religious instruction from what is injurious. It refers to the delicate taste which an experienced Christian has in regard to those doctrines which impart most light and consolation. Experience will thus enable one to discern what is suited to the soul of man; what elevates and purifies the affections, and what tends to draw the heart near to God.
Have their senses - The word used here means properly “the senses” - as we use the term; the seat of sensation, the smell, taste, etc. Then it means “the internal sense,” the faculty of perceiving truth; and this is the idea here. The meaning is, that by long experience Christians come to be able to understand the more elevated doctrines of Christianity; they see their beauty and value, and they are able carefully and accurately to distinguish them from error; compare the notes at John 7:17.
To discern both good and evil - That is, in doctrine. They will appreciate and understand what is true; they will reject what is false.
Remarks
1. Let us rejoice that we have a High Priest who is duly called to take upon himself the functions of that great office, and who lives forever: Hebrews 5:1. True, he was not of the tribe of Levi; he was not a descendant of Aaron; but he had a more noble elevation, and a more exalted rank. He was the Son of God, and was called to his office by special divine designation. He did not obtrude himself into the work; he did not unduly exalt himself, but he was directly called to it by the appointment of God. When, moreover, the Jewish high priests could look back on the long line of their ancestors, and trace the succession up to Aaron, it was in the power of the great High Priest; of the Christian faith to look further back still, and to be associated in the office with one of higher antiquity than Aaron, and of higher rank - one of the most remarkable men of all ancient times - he whom Abraham acknowledged as his superior, and from whom Abraham received the benediction.
2. It is not unmanly to weep; Hebrews 5:7. The Son of God poured out prayers and supplications with strong crying and tears. He wept at the grave of Lazarus, and he wept over Jerusalem. If the Redeemer wept, it is not unmanly to weep; and we should not be ashamed to have tears seen streaming down our cheeks. Tears are appointed by God to be the natural expression of sorrow, and often to furnish a relief to a burdened soul. We instinctively honor the man whom we see weeping when there is occasion for grief. We sympathize with him in his sorrow, and we love him the more. When we see a father who could face the cannon’s mouth without shrinking, yet weeping over the open grave of a daughter, we honor him more than we could otherwise do. He shows that he has a heart that can love and feel, as well as courage that can meet danger without alarm. Washington wept when he signed the death-warrant of Major Andre; and who ever read the affecting account without feeling that his character was the more worthy of our love? There is enough in the world to make us weep. Sickness, calamity, death, are around us. They come into our dwellings, and our dearest objects of affection are taken away, and “God intends” that we shall deeply feel. Tears here will make heaven more sweet; and our sorrows on earth are intended to prepare us for the joy of that day when it shall be announced to us that” all tears shall be wiped away from every face.”
3. We see the propriety of prayer in view of approaching death; Hebrews 5:7. The Redeemer prayed when he felt that he must die. We know, also, that we must die. True, we shall not suffer as he did. He had pangs on the cross which no other dying man ever bore. But death to us is an object of dread. The hour of death is a fearful hour. The scene when a man dies is a gloomy scene. The sunken eye, the pallid cheek, the clammy sweat, the stiffened corpse, the coffin, the shroud, the grave, are all sad and gloomy things. We know not, too, what severe pangs we may have when we die. Death may come to us in some especially fearful form; and in view of his approach in any way, we should pray. Pray, dying man, that you may be prepared for that sad hour; pray, that you may not be left to complain, and rebel, and murmur then; pray that you may lie down in calmness and peace; pray that you may be enabled to “honor God even in death.”
4. It is not sinful to dread death; Hebrews 5:7. The Redeemer dreaded it. His human nature, though perfectly holy, shrank back from the fearful agonies of dying. The fear of death, therefore, in itself is not sinful. Christians are often troubled because they have not that calmness in the prospect of death which they suppose they ought to have, and because their nature shrinks back from the dying pang. They suppose that such feelings are inconsistent with religion, and that they who have them cannot be true Christians. But they forget their Redeemer and his sorrows; they forget the earnestness with which he pleaded that the cup might be removed. Death is in itself fearful, and it is a part of our nature to dread it, and even in the best of minds sometimes the fear of it is not wholly taken away until the hour comes, and God gives them “dying grace.” There are probably two reasons why God made death so fearful to man:
(1) One is, to impress him with the importance of being prepared for it. Death is to him the entrance on an endless being, and it is an object of God to keep the attention fixed on that as a most momentous and solemn event. The ox, the lamb, the robin, the dove, have no immortal nature; no conscience; no responsibility, and no need of making preparation for death - and hence - except in a very slight degree - they seem to have no dread of dying. But not so with man. He has an undying soul. His main business here is to prepare for death and for the world beyond, and hence, by all the fear of the dying pang, and by all the horror of the grave, God would fix the attention of man on his own death as a most momentous event, and lead him to seek that hope of immortality which alone can lay the foundation for any proper removal of the fear of dying.
(2) The other reason is, to deter man from taking his own life. To keep him from this, he is made so as to start back from death. He fears it; it is to him an object of deepest dread, and even when pressed down by calamity and sadness, as a general law, he “had rather bear the ills he has, than fly to others that he knows not of.” Man is the only creature in reference to whom this danger exists. There is no one of the brute creation, unless it be the scorpion, that will take its own life, and hence, they have not such a dread of dying. But we know how it is with man. Weary of life; goaded by a guilty conscience; disappointed and heart-broken, he is under strong temptation to commit the enormous crime of self-murder, and to rush uncalled to the bar of God. As one of the means of deterring from this, God has so made us that we fear to die; and thousands are kept from this enormous crime by this fear, when nothing else would save them. It is benevolence, therefore, to the world, that man is afraid to die - and in every pang of the dying struggle, and everything about death that makes us turn pale and tremble at its approach, there is in some way the manifestation of goodness to mankind.
5. We may be comforted in the prospect of death by looking to the example of the Redeemer; Hebrews 5:7. Much as we may fear to die, and much as we may be left to suffer then, of one thing we may be sure. It is, that he has gone beyond us in suffering. The sorrows of our dying will never equal his. We shall never go through such scenes as occurred in the garden of Gethsemane and on the cross. It may be some consolation that human nature has endured greater pangs than we shall, and that there is one who has surpassed us even in our keenest sufferings. It “should” be to us a source of consolation, also of the highest kind, that he did it that he might alleviate our sorrows, and that he might drive away the horrors of death from us by “bringing life and immortality to light,” and that as the result of his sufferings our dying moments may be calm and peaceful.
6. It often occurs that people are true Christians, and yet are ignorant of some of the elementary principles of religion; Hebrews 5:12. This is owing to such things as the following; a want of early religious instruction; the faults of preachers who fail to teach their people; a want of inquiry on the part of Christians, and the interest which they feel in other things above what they feel in religion. It is often surprising what vague and unsettled opinions many professed Christians have on some of the most important points of Christianity, and how little qualified they are to defend their opinions when they are attacked. Of multitudes in the Church even now it might be said, that they “need some one to teach them what are the very first principles of true religion.” To some of the “elementary” doctrines of Christianity about deadness to the world, about self-denial, about prayer, about doing good, and about spirituality, they are utter strangers. So of forgiveness of injuries, and charity, and love for a dying world. These are the “elements” of Christianity - rudiments which children in righteousness should learn; and yet they are not learned by multitudes who bear the Christian name.
7. All Christians ought to be “teachers;” Hebrews 5:12. I do not mean that they should all be “preachers;” but they should all so live as to “teach” others the true nature of religion. This they should do by their example, and by their daily conversation. Any Christian is qualified to impart useful instruction to others. The servant of lowest rank may teach his master how a Christian should live. A child may thus teach a parent how he should live, and his daily walk may furnish to the parent lessons of inestimable value. Neighbors may thus teach neighbors; and strangers may learn of strangers. Every Christian has a knowledge of the way to be saved which it would be of the highest value to others to know, and is qualified to tell the rich, and proud, and learned sinner, that about himself and of the final destiny of man of which he is now wholly ignorant. Let it be remembered, also, that the world derives its views of the nature of religion from the lives and conduct of its professed friends. It is not from the Bible, or from the pulpit, or from books, that people learn what Christianity is; it is from the daily walk of those who profess to be its friends; and every day we live, a wife, a child, a neighbor, or a stranger, is forming some view of the nature of religion from what they see in us. How important, therefore, it is that we so live as to communicate to them just views of what constitutes religion!
Clarke's Notes on the Bible
Verse Hebrews 5:14. But strong meat — The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fulness of Christ dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with Christ in the throne of his glory. This is the strong food which the genuine Christian understands, receives, digests, and by which he grows.
By reason of use — Who, by constant hearing, believing, praying, and obedience, use all the graces of God's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of Jesus Christ our Lord.
Have their senses exercised — The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athletae or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, c., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise-on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?
