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Heb_5:14. The opposition: for perfect or more matured Christians, on the other hand (and only for them), is the solid food.
τελείων is with emphasis preposed.
τῶν διὰ τὴν ἕξιν κ . τ . λ .] more precise characterizing of the τέλειοι : for those who, etc.
ἕξις ] like the following αἰσθητήριον , in the N. T. a ἅπαξ λεγόμενον . It corresponds to the Latin habitus, and is used in particular of the condition produced by use and wont. Here it denotes the capacity or dexterity acquired by practice. Comp. Quintil. Heb_10:1. 1 : firma quaedam facilitas, quae apud Graecos ἕξις nominatur.
τὰ αἰσθητήρια ] the organs of the senses; transferred to that which is spiritual: the power of apprehension. Comp. LXX. Jer_4:19 : τὰ αἰσθητήρια τῆς ψυχῆς μου .
γεγυμνασμένα ] Predicate; literally: as exercised. On the whole turn of discourse, comp. Galen, De dignot. puls. 3 (in Wetstein): ὅς μὲν γὰρ … τὸ αἰσθητήριον ἔχει γεγυμνασμένον ἱκανῶς … οὗτος ἄριστος ἄν εἴν γυώμων .
πρὸς διάκρισιν κ . τ . λ .] for the distinguishing of good and bad. The words may be taken with γεγυμνασμένα , or they may be taken with the whole expression γεγυμνασμένα ἐχόντων . The καλόν τε καὶ κακόν , however, is to be understood of the right and the wrong, or of the wholesome and the pernicious, not, with Stein, of that which is morally good or evil. Chrysostom: νῦν οὐ περὶ βίου αὐτῷ ὁ λόγος , ὅταν λέγῃ · πρὸς διάκρισιν καλοῦ καὶ κακοῦ ( τοῦτο γὰρ παντὶ ἀνθρώπῳ δυνατὸν εἰδέναι καὶ εὔκολον ) ἀλλὰ περὶ δογμάτων ὑγιῶν καὶ ὑψηλῶν , διεφθαρμένων τε καὶ ταπεινῶν .