“For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying, ‘Surely I will bless you and multiply you'” (Hebrews 6:13-14 ESV).

This portion of Scripture refers to a historic event that took place in the life of Abraham, the well-known Biblical personality and man of faith. That account is chronicled for us in the Old Testament book of Genesis. It involves a son that had been born to Abraham as God promised earlier in Genesis 15:1-6. That son was named Isaac, and he represented the fulfillment of God’s promise to provide Abraham with an heir.

However, there came a time when Isaac was involved in a significant test of Abraham’s faith…

“Then God said, ‘Take your son, your only son, whom you love–Isaac–and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you’

…When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. Then he reached out his hand and took the knife to slay his son.

But the angel of the LORD called out to him from heaven, ‘Abraham! Abraham!’ ‘Here I am,’ he replied. ‘Do not lay a hand on the boy,’ he said. ‘Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son'” (Genesis 22:2, 9-12 NIV).

That event forms the basis for our passage from Hebrews 6:13-14 and God’s response to Abraham’s act of faith…

“‘…By Myself I have sworn, says the Lord, because you have done this thing, and have not withheld your son, your only son— blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. In your seed all the nations of the earth shall be blessed, because you have obeyed My voice'” (Genesis 22:16-18).

This has led one Biblical commentator to conclude, “God’s oaths and promises can be depended on (cf. Heb. 6:16-17). This is the theological thrust of the paragraph. Our hope is in the unchanging character of God (cf. Ps. 102:27; Mal. 3:6) and Jesus (cf. Heb. 13:8) and promises of God (cf. Isa. 40:8; 55:11).” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary, [Hebrews 6:13] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_06.html

“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, ‘Surely blessing I will bless you, and multiplying I will multiply you'” (Hebrews 6:13-14).

In seeking to provide us with a good example to follow, the author of Hebrews turned to Abraham, the great Old Testament patriarch and man of faith.

Abraham lived approximately two thousand years before the birth of Christ, and Genesis chapters eleven through twenty-five detail the events of his life. That portion of Scripture tells us that God called Abram (as he was then known) at age seventy-five to leave his home and travel to another land that God would later reveal to him (see Genesis 12:1).

In addition, God told Abram, “I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing” (Genesis 12:2 NIV). Although Abram and his wife were well beyond normal child-bearing age, He took God at His word and “…departed as the Lord instructed him…” (Genesis 12:4).

Abram continued his long journey until he finally reached the land of Canaan (Genesis 12:4-8), an area that generally corresponds with the modern-day nation of Israel. Although Abram was quite wealthy by the time he arrived in Canaan (Genesis 13:2), he was an elderly man in an unfamiliar environment with few friends and many prospective enemies. Those enemies included several potentially hostile neighbors, such as the Canaanites and another local people group known as the Perizzites (Genesis 13:7).

So, other than his servants, his possessions, and a nephew named Lot (who would later make an ill-fated decision to leave his uncle and establish a new residence near Sodom), Abram had little more than a promise from God- a promise that he accepted and believed by faith. Because of this, Genesis 15:6 tells us that “(Abram) believed the LORD, and he credited it to him as righteousness” (NIV).

In time, God gave Abraham a son just as He promised (see Genesis 15:2-5, 17:19, and 21:1-7). As we’ll see in our next study, we’ll also find that Abraham was ready to present his beloved son as a sacrificial offering as a further demonstration of his faith (Genesis 22:1-19). In light of this, we can say that Abraham demonstrated the faith and perseverance referenced earlier in Hebrews 6:12 through his external actions. Thus, he represents a fitting example for the original readers of this epistle and contemporary audiences alike.

“And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Hebrews 6:11-12).

This passage offers a subtle clue to indicate that our author was speaking to different members of his audience over the past few verses: “We want each of you to show this same diligence…” (NIV). This implies that there were some who did not show “diligence and full assurance of hope until the end.” Those individuals likely served as the target audience for Hebrews 5:12-6:8. Our author then followed by directing Hebrews 6:9-10 toward a different group, namely those who demonstrated a greater degree of spiritual maturity.

This reference to “diligence” conveys the attributes of perseverance, tenacity, persistence, and effort. Some of those who originally received this epistle had already exhibited those characteristics in their ministry to others. Now our author is prompting his readers to demonstrate those traits in emulating “…those who are going to inherit God’s promises because of their faith and endurance” (NLT). We’ll find several examples of such diligence later in Hebrews chapter eleven.

While these spiritual characteristics often involve demanding qualities such as patience and discipline, we are certainly well-acquainted with those values in other areas of life…

“…trusting in others and waiting for them to deliver is hardly foreign to us. Most of us face that every day in the workplace. We accept contracts for products and services weeks, months, or even years in advance of actual delivery. Are you asking God to deliver on your time schedule? God wants to grow you rather than just give to you. He cultivates faith and perseverance by doing His work in our lives in His way and in His time.” ₍₁₎

As another commentator observed regarding the original audience for this letter, “They had already become sluggish in their hearing (5:11); they must now be diligent, lest such sluggishness characterize their whole life.” ₍₂₎

Finally, this passage reminds us that it is important to guard against spiritual lethargy and indifference in a world that features a multitude of demands that compete for our attention. Thus, as we are reminded in the New Testament book of 1 Thessalonians, “Therefore let us not sleep, as others do, but let us watch and be sober” (1 Thessalonians 5:6). It is in this manner that we can be “…imitators of those who inherit the promises through faith and perseverance” (CSB).

(1) Word in Life Study Bible, electronic ed. (Nashville, TN: Thomas Nelson, 1996), Heb 6:12–15.

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2551.

“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner” (Hebrews 6:9).

One challenge facing the author of Hebrews involved the need to address an audience of people who fell into varying stages of spiritual development. This likely accounts for the shift from those who served as the focus of attention in Hebrews 5:12-6:8 to those mentioned here in Hebrews 6:9. In effect, our author is saying, “Unlike the others I just spoke about, I am confident of better things concerning you.”

This reference to the “beloved” members of his audience represents the only appearance of this expression in the Epistle to the Hebrews. This reassuring statement served to counterbalance the message contained within the previous verses. The following verse continues with some further encouragement and establishes the basis for our author’s confidence…

“For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister” (Hebrews 6:10).

This portion of Scripture offers a practical application, for it reminds us that those who follow Jesus have been entrusted with an opportunity to employ their God-given gifts, skills, talents, and abilities in ministering to others. Some of the original readers of this epistle led the way in that area, and we would do well to follow their good example.

Much like the account given to us in Acts 6:1-6, those ministry opportunities may take different forms. Nevertheless, this does not mean that we are responsible to meet every potential need that may arise, nor does it mean that we are obligated to do everything that may be asked of us. However, a person who sees a deficiency that others fail to notice or senses God’s call to action in an area of need might be the right person for that place of ministry.

Finally, the New Testament book of 1 Peter provides us with some important guidelines that should govern our ministry efforts…

“Each one should use whatever gift he has received to serve others, faithfully administering God’s grace in its various forms. If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen” (1 Peter 4:10-11 NIV).

“For soil that drinks the rain which often falls on it and produces crops useful to those for whose benefit it is cultivated, receives a blessing from God; but if it persistently produces thorns and thistles, it is worthless and close to being cursed, and it ends up being burned” (Hebrews 6:7-8 AMP).

A land that enjoys abundant rainfall but fails to produce a harvest indicates that something is wrong. The same might be said of those who claim to have a relationship with Christ but display little or no corresponding growth.

On the other hand, a land that absorbs that same rainfall and produces a harvest is one that receives God’s blessing. This second example represents a man or woman of God who acts on what he or she believes. Those who do so produce the kind of life that serves to honor God.

We’ll close our look at this important passage with a few observations from the following commentators…

“Just as the seed of the Word of God takes permanent root only in good soil, rain only yields a crop when it falls on good soil. This image lends support to the idea that those who fall away were never actually saved to begin with. Like the seed that never takes lasting root in Jesus’ parable of the sower but might for a time seem to produce a healthy plant, those who do not have saving faith may show some apparent growth as they experience the ‘rain’ of God’s blessings. As in the parable in the sower, however, if the soil is not good, the growth will not be lasting.” ₍₁₎

“It should also be noticed that the illustration does not speak of a parcel of land that first produces and later becomes void of life; so it does not illustrate someone saved then lost. It speaks of two kinds of fields, one maturing unto blessing and the other degenerating unto cursing.” ₍₂₎

“Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.” ₍₃₎

Fortunately, it appears that some among those who received the Epistle to the Hebrews fell into the “good soil” category. Our author will address those individuals next.

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2206.

(2) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2550.

(3) Henry, Matthew. “Concise Commentary on Hebrews 6”. “Henry’s Concise Commentary on the Whole Bible”. https://www.studylight.org/commentaries/eng/mhn/hebrews-6.html. 1706.

“Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned” (Hebrews 6:7-8 NIV).

The persecutions and difficulties of life identify the next soil type in Jesus’ Parable Of The Sower…

“The seed on the rocky soil represents those who hear the message and immediately receive it with joy. But since they don’t have deep roots, they don’t last long. They fall away as soon as they have problems or are persecuted for believing God’s word” (Mark 4:16-17 NLT).

The seed that falls upon the rocky soil represents those who initially accept the truth of God’s Word and begin to follow Christ. But when difficulties arise, or others start to criticize their spiritual commitment, things change. Like a young plant in shallow soil, those who fall into this category begin to wilt as soon as others bring the heat.

“Others are like the seed scattered among the thorny plants. These are the ones who have heard the word; but the worries of this life, the false appeal of wealth, and the desire for more things break in and choke the word, and it bears no fruit” (Mark 4:18-19).

We can associate the soil in this portion of Jesus’ parable with the “thorns and briers” mentioned here in Hebrews 6:7-8. This soil represents those who accept the Gospel, but later allow the desire for wealth and possessions to assume greater priority. Much like an aggressive thorn bush that chokes out a desirable plant, these individuals “… are fooled by the desire to get rich and to have all kinds of other things. So the message gets choked out, and they never produce anything” (Mark 4:19 CEV).

That brings us to the final soil type in Jesus’ parable…

“The seeds that fell on good ground are the people who hear and welcome the message. They produce thirty or sixty or even a hundred times as much as was planted” (Mark 4:20 CEV).

The “good soil” represents those who receive the Word of God and commit to it. These individuals then become farmers who introduce others to Jesus and His teachings. Such people “bear fruit” for God- up to a hundredfold in some cases.

In explaining this parable, Jesus advises us to, “Consider carefully what you hear…” (Mark 4:24). Those who fail to reflect upon this teaching will receive no benefit from it, and as Jesus also reminds us, “He who has ears to hear, let him hear” (Mark 4:9).

“For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned” (Hebrews 6:7-8 ESV).

As we continue our look at Hebrews 6:6-7 in the context of Jesus’ Parable Of The Sower, we next stop to consider the unfavorable types of soil mentioned within that parable. For instance, a farmer who seeded a field by hand would find that the wind inevitably carried a portion of the seed over to the surrounding footpaths.  Any seed falling there was likely to be trampled or eaten by birds.

Another limiting factor included any underlying rock that existed below the surface. That would prevent the seed from establishing an effective root network and diminish its chance of survival. Finally, there was pressure from the surrounding vegetation. While a freshly plowed field produced a better environment for seed germination, it also provided a better environment for weed germination as well.

While any of these environmental conditions might affect the farmer’s harvest, we can also say that Jesus’ parable did not provide any information that an established first-century farmer didn’t already know.  However, we should note that Jesus opened this parable with an admonition to “Listen!” and closed it in a similar manner: “And He said to them, ‘He who has ears to hear, let him hear!'” (Mark 4:9).

To their credit, some of Jesus’ followers acted on that guidance: “…when He was alone, those around Him with the twelve asked Him about the parable” (Mark 4:10). Mark 4:13-15 goes on to provide us with Jesus’ reply…

“Then he said to them: ‘Don’t you understand this parable? How then will you understand all of the parables? The sower sows the word. Some are like the word sown on the path. When they hear, immediately Satan comes and takes away the word sown in them'” (CSB).

So in response to their request for additional information, Jesus began by identifying the seed as the Word of God and the sower as the person who communicates God’s Word. The first soil type represented those who never really got the message. Like the seed that falls upon the compacted soil of a footpath, there are many who fail to internalize the message of the Scriptures and are subsequently prompted by their spiritual enemy to disregard it.

We’ll continue with a look at the remaining soil types from this parable next.

“For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briers, it is rejected and near to being cursed, whose end is to be burned” (Hebrews 6:7-8).

The contrasting images of an uncultivated field that bears thorns and briers along with a fruitful and productive farmland are two elements that also appear within Jesus’ Parable Of The Sower…

“Listen! Behold, a sower went out to sow. And it happened, as he sowed, that some seed fell by the wayside; and the birds of the air came and devoured it. Some fell on stony ground, where it did not have much earth; and immediately it sprang up because it had no depth of earth. But when the sun was up it was scorched, and because it had no root it withered away.

And some seed fell among thorns; and the thorns grew up and choked it, and it yielded no crop. But other seed fell on good ground and yielded a crop that sprang up, increased and produced: some thirtyfold, some sixty, and some a hundred” (Mark 4:3-8).

One of the first things to note regarding this parable has little to do with the parable itself. Rather, it is Jesus’ opening admonition to listen, a word that encourages us to “consider what is or has been said” or, “to understand, perceive the sense of what is said.” ₍₁₎ This small detail informs us that there is more to this narrative than a story about crop yields. Instead, there is a “message behind the message” for those who are willing to pay attention.

While this parable has come to be known as “The Parable of the Sower,” it is really more about the different types of soil the sower encountered. In light of this, we might ask why the farmer did not simply utilize the good soil and avoid the others. We can find an answer to that question in the farming methods of Jesus’ era.

You see, a modern-day farmer has the benefit of 21st century agricultural tools to help ensure the greatest production. In contrast, a first century farmer often had little more than an ox pulling a piece of metal in the ground to prepare a field for planting. When finished, the farmer was left with a field that seemed ready to produce a good crop. However, there were several other factors that might negatively affect the harvest. We’ll look at some of those factors next.

(1) G191 akouo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g191/mgnt/mgnt/54-1/

“It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace” (Hebrews 6:4-6 NIV).

The Scriptures provide us with a few examples of those who might fit the description given to us here in Hebrews 6:4-6. Some of those examples include…

Hymenaeus and Philetus (2 Timothy 2:17-18). In 1 Timothy 1:20, Paul the Apostle related his experience with a man named Hymenaeus and explained how he had to “…deliver him unto Satan in order that he may learn not to blaspheme.” Unfortunately, it seems that Paul’s corrective action did not achieve his desired effect, since Hymenaeus’ destructive influence apparently spread to another individual named Philetus.

One commentator explains the probable issue with these men: “These troublemakers… were probably teaching that the doctrine of the resurrection had only an allegorical or spiritual meaning. Gnostic teaching conceived of resurrection allegorically, as referring to acquaintance with truth and as occurring at baptism.” ₍₁₎

This passage thus serves to remind us of the potential impact of one’s beliefs. Like a disease-carrying agent, the heretical teachings brought by Hymenaeus and Philetus “…spread like cancer” (2 Timothy 2:17) and brought spiritual affliction upon others as a result.

Demas (2 Timothy 4:9-10) Demas is mentioned once in Paul’s epistle to the church at Colossae and again in his Biblical letter to Philemon. Since Paul offered greetings from Demas in those letters (and even identified him as “a fellow laborer“), he must have been a relatively close companion. Unfortunately, it also appears that Demas was someone who deserted Paul in favor of the attractions offered by the world of his day. Apparently, the lure of such things was more important to Demas than the God-honoring lifestyle modeled by Paul the Apostle.

So while “A credible profession of faith must be accepted as genuine, but ultimately it is only the Lord who knows those who are His,” ₍₂₎ another commentator points us toward a difficult conclusion…

“While [the author of Hebrews] knew that true believers would not repudiate their Savior, the writer recognized the possibility that some among his readers might not be genuine Christians after all. Therefore, he shows that people may become a part of the visible body of Christ, participating in all of God’s wonderful benefits that are provided for the life of the church, but eventually turn their backs on everything they have experienced. There is no way to renew such people to a genuine profession of faith, he says, because there is only one true message—the very one they have rejected.” ₍₃₎

(1) Ryrie, Charles Caldwell, Ryrie Study Notes [2 Timothy 2:17] © 1986, 1995 by The Moody Bible Institute of Chicago. Database © 2004 WORDsearch Corp

(2) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 122]

(3) Parsons, Burk, John Calvin: A Heart for Devotion, Doctrine, and Doxology © 2008 by Burk Parsons pg. 185-186

“For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, tasted the good word of God and the miracles of the coming age, and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt” (Hebrews 6:4-6 NET).

In view of the description given to us here in Hebrews 6:4-6, it seems likely that our author is speaking directly to those who never had a genuine relationship with Christ. Much like the weeds growing with the grain in Jesus’ Parable of the Tares, these individuals had the appearance of a genuine relationship with Christ without the substance.

Three sources lend their insights to this conclusion…

“Who are these people? The answer is given in verses 4 and 5. In examining the great privileges which they enjoyed, it should be noticed that all these things could be true of the unsaved. It is never clearly stated that they had been born again. Neither is any mention made of such essentials as saving faith, redemption by His blood, or eternal life.” ₍₁₎

“Some New Testament warning passages are aimed at those who are part of the visible church but who do not truly know Christ. Such are the warnings in the epistle to the Hebrews. The author of Hebrews directs some of his statements to mere professors who are not actually saved (see Hebrews 6:4–6 and Hebrews 10:26). The target audience of these passages is unbelievers who are associated with the church and have been exposed to God’s redemptive truth—perhaps they’ve even made a profession of faith—but they have not exercised genuine saving faith. If they continue to reject Christ, they will be lost forever.” ₍₂₎

“Warnings such as this one in Hebrews are aimed at people who persist in a life of sin while claiming to have faith in Christ. Such people can expect to hear Jesus’ statement from Matt 7:23 that he never knew them. Just like OT Israel, they have been exposed to the reality of God’s existence and expectations, but they have confused outward obedience for internal transformation (see Isa 1:11–14; 1 Sam 15:22; Mic 6:8). Their knowledge of the truth leaves them without excuse for their unbelief (Rom 1:20). Just like the Israelites in the wilderness, they have witnessed God’s power and received his commands, but they have not responded in faith and obedience.” ₍₃₎

Finally, while this represents one possible conclusion, it is important to recognize that it is not the only possible conclusion. We must humbly acknowledge that God knows those who are His, even if or when we don’t.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers p.2173

(2) GotQuestions.org, What is the purpose of the warning passages in Scripture? Retrieved 09 May, 2022 from https://www.gotquestions.org/warning-passages.html

(3) John D. Barry, Douglas Mangum, Derek R. Brown, et al., Faithlife Study Bible (Bellingham, WA: Lexham Press, 2012, 2016), Heb 6:4–8.

“For it is impossible to renew to repentance those who were once enlightened, who tasted the heavenly gift, became companions with the Holy Spirit, tasted God’s good word and the powers of the coming age, and who have fallen away, because, to their own harm, they are recrucifying the Son of God and holding Him up to contempt” (Hebrews 6:4-6 HCSB).

Having encouraged his readers to join him in departing from a “..discussion of the elementary principles of Christ” (Hebrews 6:1), our author now arrives at his next destination here in Hebrews 6:4-6. Much like a road sign that provides direction for a traveler, this passage contains several markers that help identify the subjects of this passage. Those descriptions include…

• “those who have once been enlightened.” The word translated “enlightened” means “to illuminate” ₍₁₎ or “render evident.” ₍₂₎ In a spiritual context, this definition includes those who have been imbued with saving knowledge. ₍₃₎ Thus, we can say this passage encompasses those who have clearly identified their need to get right with God through faith in Christ.
• “who have tasted the heavenly gift.” While the exact identity of this gift is open to interpretation, we can say that one Biblical gift is universally applicable in this respect: “For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord” (Romans 6:23).
• “partakers of the Holy Spirit.” A “partaker” refers to someone who is a partner, ₍₄₎ or an associate ₍₅₎ with the Holy Spirit. As we’ll see, what is not said concerning this relationship with the Holy Spirit is critical.
• “have tasted the good word of God.” This serves to identify those who have experienced the truth of God’s Word in some fashion.
• “the powers of the age to come.” We can associate this phrase with a poetic description of God’s supernatural power and ability.

One commentator summarizes these points with a general observation: “The meaning seems to be clear: they knew God on some level, but they rejected full faith in Christ.” ₍₆₎

So these definitions help direct us toward a proper application for this difficult and challenging portion of Scripture. Nevertheless, before we consider the identity of those who may be subject to this warning, we should first remember something of equal importance. One source identifies that “something” for us: “While the discussions of this passage have focused on who the writer was addressing, the more important issue is a warning about abandoning the truth about Christ for falsehood—no matter who you are.” ₍₇₎

(1) G5461 photizo Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/photizo

(2) G5461 photizo Strong’s Concordance https://biblehub.com/greek/5461.htm

(3) G5461 photizo Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g5461/kjv/tr/0-1/

(4) G3353 metochos Thayer’s Greek Definitions https://www.blueletterbible.org/lexicon/g3353/kjv/tr/0-1/

(5) G3353 metochos Mounce Concise Greek-English Dictionary of the New Testament https://www.billmounce.com/greek-dictionary/metochos

(6) Dr. Bob Utley, Hebrews 6 [6:4-6a] Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL10/VOL10_06.html

(7) Constable, Thomas. DD, Notes on Hebrews 2022 Edition [6:8] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt” (Hebrews 6:4-6 ESV).

We can begin our discussion of these verses with a look at the various ways this passage has been interpreted over the years.

• First, there are some who believe this portion of Scripture describes a genuine Christian who renounces faith in Christ and subsequently loses his or her salvation.
• There are others who understand this passage as a reference to those who once professed to believe in Jesus, but later fell away. Much like the shallow plant in Jesus’ Parable of the Sower, this view describes a person who makes a nominal profession of faith in Christ and then forsakes it. Those who hold this position believe that such individuals were never really Christians from the beginning.
• Then there are those who view this portion of Scripture from a hypothetical perspective. A person who holds this position sees this passage as a theoretical argument that identifies what would happen if it were possible for a genuine believer in Christ to abandon the faith.
• Finally, there is another interpretation that associates this passage with spiritual growth and maturity. This approach uses the context of Hebrews 5:12-6:3 as a frame of reference to illustrate the potential danger facing those who “fall away” from growth and development in Christ. A person who fits this category might face disqualification from God’s service in a manner that echoes Paul the Apostle’s statement from 1 Corinthians 9:27: “I discipline my body like an athlete, training it to do what it should. Otherwise, I fear that after preaching to others I myself might be disqualified” (NLT).

While this portion of Scripture may be open to interpretation, it is important to understand that each of these views addresses the proper way to apply this passage, not the Scripture itself. As one commentator reminds us…

“In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.” ₍₁₎

(1) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), [Hebrews 6:4-6].

“And this we will do if God permits” (Hebrews 6:3).

Hebrews 6:3 recalls a relevant passage from the Biblical book of James…

“Look here, you who say, ‘Today or tomorrow we are going to a certain town and will stay there a year. We will do business there and make a profit.’ How do you know what your life will be like tomorrow? Your life is like the morning fog—it’s here a little while, then it’s gone. What you ought to say is, ‘If the Lord wants us to, we will live and do this or that'” (James 4:13-15 NLT).

So, these verses remind us that everything we possess (even our capacity for spiritual growth) is contingent upon God’s gracious provision.

That brings us to a notable (and challenging) portion of Scripture…

“For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (Hebrews 6:4-6)

The following excerpt will lay the foundation for our look at this passage…

“The reason why there is no point in laying the foundation over again is now stated: apostasy is irremediable. Once more our author emphasizes that continuance is the test of reality. In these verses he is not questioning the perseverance of the saints; we might say that rather he is insisting that those who persevere are the true saints. But in fact he is stating a practical truth that has verified itself repeatedly in the experience of the visible Church.

Those who have shared the covenant privileges of the people of God, and then deliberately renounce them, are the most difficult persons of all to reclaim for the faith. It is indeed impossible to reclaim them, says our author. We know, of course, that nothing of this sort is ultimately impossible for the grace of God, but as a matter of human experience the reclamation of such people is, practically speaking, impossible.

People are frequently immunized against a disease by being inoculated with a mild form of it, or with a related but milder disease. And in the spiritual realm experience suggests that it is possible to be ‘immunized’ against Christianity by being inoculated with something which, for the time being, looks so like the real thing that it is generally mistaken for it… It is a question of people who see clearly where the truth lies, and perhaps for a period conform to it, but then, for one reason or another, renounce it.” ₍₁₎

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 118]

“And we shouldn’t need to keep teaching about baptisms or about the laying on of hands or about people being raised from death and the future judgment” (Hebrews 6:2 CEV).

The Scriptures identify two future judgments that will impact every human being. One has come to be known as the “Great White Throne Judgment” of the unrighteous dead, as described in Revelation 20:11-15…

“Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.

The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire.”

One commentator reaches a difficult conclusion regarding this judgment, but one that is worthy of careful consideration…

“It is sobering to realize that Scripture represents the state of unbelievers after death as a fixed state. There is no second chance (Ecclesiastes 11:3; Luke 16:19-31; John 8:21,24; 2 Peter 2:4,9; Jude 7,13). The Scriptures also reveal that the condemnation of unbelievers is determined by actions done during mortal life (especially the action of rejecting Christ), and that no good deed(s) done during the intermediate state can alter or soften this condemnation in any way.

Once a person has passed through the doorway of death, there are no further opportunities to repent and turn to Christ for salvation (Matthew 7:22-23; 10:32-33; 25:34-46). Woe unto those who reject Christ in this life.” ₍₁₎

However, the New Testament book of 2 Corinthians identifies a different type of judgment for the people of God: “…Christ will judge each of us for the good or the bad that we do while living in these bodies” (2 Corinthians 5:10 CEV). In the words of another commentator, “The judgment seat of Christ will reveal our lives of service for Christ exactly as they have been. Not only the amount of our service, but also its quality, and even the very motives that prompted it will be brought into review.” ₍₂₎

This should prompt us to prayerfully examine our choices and motives now, lest we suffer regret when we are called to account for them later.

(1) Ron Rhodes, Heaven: The Undiscovered Country: Exploring the Wonder of the Afterlife pg.47

(2) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad Thomas Nelson Publishers (2 Corinthians 5:10) p.1839

“teaching about ritual washings, laying on of hands, the resurrection of the dead, and eternal judgment” (Hebrews 6:2 HCSB).

The next item on the list of elemental truths from Hebrews 6:1-2 involves the resurrection of the dead. This reference to the afterlife is mentioned in several Old Testament passages, including Isaiah 26:19, Job 19:25-27, and Psalm 17:15. Perhaps the clearest Old Testament expression of this doctrine appears in the book of the Biblical prophet Daniel…

“And many of those who sleep in the dust of the earth shall awake, Some to everlasting life, Some to shame and everlasting contempt” (Daniel 12:2).

In the New Testament, we see the resurrection of the dead referenced in John 11:24, Acts 24:15, and Romans 6:8-9. Paul the Apostle also addressed this subject at length in the book of 1 Corinthians…

“Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?… For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive…

But someone will say, ‘How are the dead raised up? And with what body do they come?’ Foolish one, what you sow is not made alive unless it dies. And what you sow, you do not sow that body that shall be, but mere grain—perhaps wheat or some other grain. But God gives it a body as He pleases, and to each seed its own body” (1 Corinthians 15:12, 21-22, 35-38).

This analogy illustrates the resurrection of the dead in several ways. For instance…

• A seed will not reach its final stage of development unless it is buried. Human beings generally conclude their physical lives with a similar burial process.
• A seed planted in the ground will eventually produce something different from itself. The same is true of the resurrection of the dead: “…you are not planting the body which it will become” (NLV).
• A plant and a seed are not the same, but there is a correlation between the two. In a similar manner, there is a one-to-one correlation between the physical body that dies and the body that will be resurrected.
• Two seeds may initially appear similar but later produce different plants. This is true of the resurrected body as well: “…God gives it the new body He wants it to have. A different plant grows from each kind of seed” (NLT).

We’ll conclude our review of these “elementary principals of Christ” with a look at the subject of eternal judgment next.

“and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.” (Hebrews 6:2 ESV).

The next item on this list of elementary principles from Hebrews 6:2 involves “laying on of hands.” The origin of this practice dates back to the early Old Testament period as a symbolic act of blessing (see Genesis 48:8-20). It also appears as an element of the Old Testament sacrificial law…

“Now the Lord called to Moses, and spoke to him from the tabernacle of meeting, saying, ‘Speak to the children of Israel, and say to them: When any one of you brings an offering to the Lord, you shall bring your offering of the livestock—of the herd and of the flock. If his offering is a burnt sacrifice of the herd, let him offer a male without blemish; he shall offer it of his own free will at the door of the tabernacle of meeting before the Lord. Then he shall put his hand on the head of the burnt offering, and it will be accepted on his behalf to make atonement for him” (Leviticus 1:1-4).

This practice was later associated with the act of ordination to a position of authority as recorded in the Biblical book of Numbers…

“And the Lord said to Moses: ‘Take Joshua the son of Nun with you, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before all the congregation, and inaugurate him in their sight” (Numbers 27:18-19).

“Laying on of hands” also has several New Testament associations as well. These include…

• Blessing (Matthew 19:13–15).
• Healing (Luke 4:40).
• Ordination to a ministerial office (Acts 6:1-6).
• Provision of the Holy Spirit (Acts 8:14-17, Acts 9:17).
• God’s divine empowerment for a specific task (1 Timothy 4:14, 2 Timothy 1:6).

Finally, we should also recognize Paul the Apostle’s counsel regarding this practice in the Biblical book of 1 Timothy: “Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure” (1 Timothy 5:22). We can associate this cautionary message with anyone who may be seeking ordination to a ministerial position.

That ordination process should involve a prayerful and detailed consideration of the candidate in question. If we fail to do so, we might prematurely ordain someone before that person is ready to assume the challenges associated with a ministry position.

So taken as a whole, Hebrews 6:2 tells us that this practice represents an elementary doctrine for a mature man or woman of God.

“of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment” (Hebrews 6:2).

There is some question regarding the exact meaning of the word “baptisms” here in Hebrews 6:2. For instance, the original language of this passage conveys the idea of “washings.” One commentator offers the following clarification regarding the use of this word: “The Greek word translated ‘washings’ is baptismos, which refers to Jewish ceremonial washings whenever it occurs in the New Testament (Mark 7:4, 8; Heb. 9:10). A different Greek word (baptisma) describes Christian baptism.” ₍₁₎

If the author of Hebrews had these ceremonial washings in mind, we can say that the need for such things was fulfilled through Jesus’ sacrificial death. As Jesus Himself said, “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:7 ESV).

Thus, we can say that our author is encouraging his readers to move forward from their elementary understanding of these Old Testament rituals and their fulfillment in Christ. To quote the source referenced earlier, “‘Purification by the blood of Christ has accomplished infinitely more than what Levitical washings did under the Old Covenant.'” ₍₂₎

On the other hand, it is possible that the author of Hebrews has something more than just these rituals in mind. If we expand this idea to include baptisms as well, then we might consider several other potential applications. For instance, this verse may reference the act of water baptism as recorded in the Gospels and referenced in the New Testament book of Acts (see also 1 Peter 3:21).

Another form of baptism is described in the Biblical book of Romans: “…do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life” (Romans 6:3-4).

We also have the baptism of the Holy Spirit as identified by John the Baptist in Luke 3:16: “I indeed baptize you with water; but One mightier than I is coming, whose sandal strap I am not worthy to loose. He will baptize you with the Holy Spirit and fire.”

So while this passage may be open to interpretation, the basic application remains unchanged: “baptism” is a foundational doctrine that enables us to move forward into spiritual maturity.

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “2. The needed remedy 6:1-3” [6:2] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

(2) J. Paul Tanner, “The Epistle to the Hebrews,” in The Grace New Testament Commentary, 2:1052, quoted in Constable, Thomas. DD., Notes on Hebrews 2022 Edition, [6:2] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God” (Hebrews 6:1 ESV).

The importance of faith toward God is a recurring theme throughout the Scriptures. One Biblical dictionary defines faith as “A belief in or confident attitude toward God, involving commitment to His will for one’s life.”₍₁₎ However, the book of Hebrews will later provide us with the best definition of faith…

“Now faith is the assurance (title deed, confirmation) of things hoped for (divinely guaranteed), and the evidence of things not seen [the conviction of their reality—faith comprehends as fact what cannot be experienced by the physical senses]” (Hebrews 11:1-3 AMP).Because of this, we can say that genuine, Biblical faith reflects the assurance that God is who He says He is, and will do what He says He will do. It also involves the confident expectation that God will act in a trustworthy manner to fulfill His promises, even when external appearances seem to suggest otherwise. This type of faith serves as a defining quality of God-honoring life, for as Romans 1:17 tell us, “…’The righteous will live by faith'” (NIV). This makes faith something we possess, as well as a mindset that should characterize anyone who genuinely seeks to follow Christ.

We should also note that there is a difference between faith and blind faith. For instance, blind faith describes a type of faith that has no basis in reality. On the other hand, we can point to a reasonable basis for Biblical faith. For example, we have the opportunity to examine the Scriptures and note the Biblical prophecies that have been fulfilled. We can also find examples of God’s faithfulness in the lives of those Biblical personalities who placed their trust in Him. We will examine several of those examples later in Hebrews chapter eleven.

These things help provide a reasonable basis for faith in the God of the Scriptures. So, real Biblical faith is not blind faith- it involves a belief in a God who has already been proven faithful through the Scriptures and in the lives of those who sincerely follow Him. As we’ll later be told in Hebrews 11:6…

“You can never please God without faith, without depending on him. Anyone who wants to come to God must believe that there is a God and that he rewards those who sincerely look for him” (TLB).

(1) “Faith” Nelson’s Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers

“Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God” (Hebrews 6:1 ESV).

Several Biblical translations feature the word “perfection” in their rendering of Hebrews 6:1. The King James Version of this passage offers one such example: “Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection…” Although we often associate “perfection” with the quality of flawlessness, Hebrews 6:1 uses this word to convey a sense of maturation or full development.

Thus, we can say that Hebrews 6:1 describes a growth process- and the author of Hebrews is committed to initiating that process with his readers. The first step in that process involved the spiritual foundation they already possessed. Starting with a good foundation is important, for a foundation only needs to be established once if it is done correctly. ₍₁₎

Furthermore, we set a foundation for one reason: to build something upon it. That is exactly what the author of Hebrews will seek to do as we progress through this chapter. Hebrews 6:1 identifies that first foundational element as “repentance from dead works.” As mentioned earlier, repentance involves a change of mind that leads to a change in behavior. Therefore, it should not be surprising to find that repentance holds a prominent place in Jesus’ exhortation from Mark 1:15: “The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel.”

The “dead works” referenced here serves to identify those religious beliefs, spiritual rituals, and similar observances that do nothing to make us acceptable before God. While there may be many who feel as if God will accept them on the basis of such things, Jesus identified a different standard in the following passage from the Gospel of Mark…

“…you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30 ESV).

This represents an impossible task for imperfect human beings. Thus, any attempt to relate to God apart from Christ is a “dead work.” As another source explains…

“These works may be religious in nature, but they are ‘dead’ in that they cannot bring spiritual life. Such works may appear virtuous and even sincerely pious, but they are not rooted in faith in Christ or love of God and so are useless in terms of salvation and eternal life. Repenting of one’s own works is foundational to trusting Christ and is thus called an ‘elementary doctrine’ of Christ (Hebrews 6:1).” ₍₂₎

(1) See B. W. Johnson, The People’s New Testament [Hebrews 6:1,2]. Public Domain http://www.thebible.net/reference/pnt/PNT19-06.HTM

(2) GotQuestions.org, What is repentance from dead works in Hebrews 6:1? Retrieved 22 April, 2022 from https://www.gotquestions.org/repentance-from-dead-works.html

“Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God” (Hebrews 6:1).

The word “therefore” alerts us to the need to pay attention whenever it appears within the Scriptures. You see, this word signals a transition from a teaching or idea to an associated action or behavior.

As we’ll see over the next few chapters, the author of Hebrews will not permit his readers to use their immaturity as an excuse to avoid discussing some important spiritual topics. Instead, he will press forward even if they are not yet ready to grasp the subjects he is about to address. But first, Hebrews chapter six will serve as a transition into those advanced subjects.

Our author will begin this portion of Scripture with some of the “first principles” referenced earlier in Hebrews 5:12. He will then build upon those subjects on the way to his destination in Hebrews chapter seven. The opening verses of this chapter identify six of those basic teachings…

• Repentance. This refers to a change of mind that leads to a change in behavior. Repentance involves more than just a feeling of remorse, sorrow, or regret (although it may incorporate those responses). Genuine repentance involves a prayerful decision to turn from inappropriate behaviors, much like a motor vehicle that stops traveling in the wrong direction by making a U-turn.
• Faith. As we’ll later be told in Hebrews chapter eleven, “Now faith is confidence in what we hope for and assurance about what we do not see. This is what the ancients were commended for” (Hebrews 11:1-2 NIV).
• Baptism. Baptism serves as a public association with Christ and an affirmation of the change that has taken place in the lives of those who have accepted Him as Savior. We’ll consider the various types of baptisms as we progress through this section.
• Laying on of hands. This action is associated with God’s empowerment to fulfill His call upon our lives.
• Resurrection of the dead. This reference addresses the future state that awaits the godly and the godless.
• Eternal judgment. As Jesus told us in John 5:28-29 “…the time is coming when all the dead in their graves will hear the voice of God’s Son, and they will rise again. Those who have done good will rise to experience eternal life, and those who have continued in evil will rise to experience judgment” (NLT).

We’ll begin our consideration of these important topics next.

“But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Hebrews 5:14 ESV).

We will complete our study of Hebrews chapter five with a final look at the topic of discernment. In a spiritual sense, discernment refers to the ability to see things as God sees them and not how they seem to appear. 1 Corinthians 12:10 identifies “discerning of spirits” as a spiritual gift, and the Old Testament book of Proverbs adds the following insight regarding this subject…

“…the Lord grants wisdom! His every word is a treasure of knowledge and understanding. He grants good sense to the godly-his saints. He is their shield, protecting them and guarding their pathway. He shows how to distinguish right from wrong, how to find the right decision every time” (Proverbs 2:6-9 TLB).

A person who seeks better discernment will find that the single most reliable, accurate, and trustworthy means of developing that quality involves reading the Scriptures each day. While it may be helpful to read books that explore various Biblical topics, it’s important to note that the Bible was written by those who were inspired by the Spirit of God to communicate the Word of God.

For instance, the New Testament book of 2 Timothy tells us, “All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work” (2 Timothy 3:16-17). This means that we have an opportunity to hear directly from God whenever we prayerfully read the Biblical Scriptures.

We also have the following encouragement from the New Testament book of James: “…if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him.” Therefore, we would do well to avail ourselves of the opportunity to access God’s wisdom through the pages of His Word each day.

Finally, we should consider that our need for God-given discernment is essential in many respects. For instance, one element of good character involves the ability to discern the potential consequences of our actions. Unfortunately, there are countless individuals who have been hurt by those who failed to discern the potential effects of their decisions upon others. Therefore, those who regularly read and apply God’s Word are well-positioned to have “…their powers of discernment trained by constant practice to distinguish good from 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” (Hebrews 5:14).

There are many potential dangers that await a Christian who isn’t familiar with Biblical teachings. This unfortunate reality may explain why the closing verse of Hebrews chapter five emphasizes the importance of maturity in Christ. Much like a talented athlete or musician who sharpens his or her skills through practice and repetition, we can follow that same path in a spiritual sense by reading the Scriptures and applying their teachings each day. This helps promote growth and maturity as we learn to live out Biblical teachings in the events and circumstances of daily life.

The twin emphasis upon “use” (KJV) and “practice” (AMP) from this passage stresses two important elements:

• Knowledge (or the grasp and understanding of Biblical teachings).
• Application (or the act of putting that knowledge into practice in discerning good from evil).

Taken together, these elements recall a well-known verse from the New Testament book of James: “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). This has also led one commentator to make the following observation…

“The writer’s point in these verses is not just that spiritual babies lack information, which they do, but that they lack experience. A person becomes a ‘mature’ Christian, not only by gaining information, though that is foundational, but by using that information to make decisions that are in harmony with God’s will.” ₍₁₎

In some respects, we can say that good spiritual discernment is not very different from the various types of discernment we exercise in other areas of life. For instance, an experienced sales professional might easily identify the elements of a “sales pitch” that others fail to recognize. A skilled musician may listen to a recording and discern certain aspects of another artist’s talent that may escape the notice of a casual listener. A law enforcement officer may use elements of his or her training to detect when others are being untruthful in various other environments.

The point is that our skills often provide us with valuable insights that benefit us in other areas of life. The same can be said for spiritual maturity as well. As we grow in spiritual discernment and maturation, we should also grow in our ability to identify and “…reject those myths fit only for the godless and gullible, and train [ourselves] for godliness” (1 Timothy 4:7).

(1) Constable, Thomas. DD, Notes on Hebrews 2022 Edition “1. The readers’ condition 5:11-14” [5:14] https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm

“You will never be able to eat solid spiritual food and understand the deeper things of God’s Word until you become better Christians and learn right from wrong by practicing doing right” (Hebrews 5:14 TLB).

Most societies have enacted legislation to protect children from various forms of exploitation. These protections are necessary because children generally tend to be vulnerable, inexperienced, and susceptible to deception and/or victimization. Unfortunately, some Christians are similarly vulnerable to deception because they haven’t “…trained themselves to distinguish good from evil” (NIV) as we read in the passage quoted above.

This leads us to a discussion of the “solid spiritual food” mentioned here in Hebrews 5:14. This analogy represents the good, sound instruction we receive from reading the Scriptures each day. It also involves knowing what God’s Word says and acting upon it. The approach is reflected in the words of Psalm 119:11: “I have hidden your word in my heart that I might not sin against you” (NIV).

However, these spiritual disciplines are important for another reason that bears repeating. You see, a spiritually immature person who is unfamiliar with sound Biblical doctrine is someone who is susceptible to various forms of deceit. The good news is that we can avoid many of the problems that come with spiritual immaturity simply by reading and prayerfully meditating upon the application of God’s Word each day.

For instance, we can start by asking for God’s help in committing to read a portion of His Word each day at a designated time. We can find support for this practice in the Biblical book of Joshua: “Always remember what is written in the Book of the Teachings. Study it day and night to be sure to obey everything that is written there. If you do this, you will be wise and successful in everything” (Joshua 1:8 NCV).

We can apply that passage by asking three questions as we read through God’s Word…

1. What does this portion of Scripture say?
2. What does this portion of Scripture mean?
3. How should I apply this portion of Scripture in my life?

If we seek God’s assistance in understanding and applying His Word in this manner, we are sure to grow in Biblical knowledge and spiritual maturity.

Finally, we can say that times have changed, but people in the Biblical era were much the same as they are today in many respects. As we read about the lives of the Biblical personalities we encounter in the Scriptures, we are certain to find many positive examples to emulate as well as many negative examples to avoid.

“For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe” (Hebrews 5:13).

The New Testament book of 1 Peter makes use of an interesting comparison that relates to our text from Hebrews 5:13…

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, as newborn babes, desire the pure milk of the word, that you may grow thereby” (1 Peter 2:1-2).

So, which analogy is accurate? Is milk representative of spiritual immaturity (as Hebrews 5:13 seems to imply) or should we “…yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation” (NET). Well, the answer is both. You see, infants and adults each drink milk; the difference is that milk represents the sole diet for an infant.

In a normal course of human development, a child eventually graduates from milk to solid food. So while milk is generally appropriate for everyone, only an infant would drink milk as an exclusive form of nourishment. In a similar manner, we should partake of the milk of God’s Word, yet we should also strive for the “solid food” that is associated with maturity in the “…word of righteousness.”

Remember that there are many dedicated, hard-working Pastors, teachers, and other church leaders who stand ready to help us grow in our knowledge and understanding of God’s Word. Their work serves to “…equip the saints for the work of ministry, for building up the body of Christ” Ephesians 4:12 ESV). We would do well to seek out these ministers and learn from them.

Nevertheless, we are individually accountable to God when it comes to our level of spiritual maturity (or lack thereof) and we must accept responsibility for our personal spiritual development. Two commentators from different eras make thought-provoking arguments on this subject in discussing this text from Hebrews 5:13…

“When you go to church, your pastor, who has digested some spiritual food from the Scriptures, teaches you what he has spiritually digested. That is like drinking milk, which is a predigested food for babies who have not yet developed a digestive system of their own. If the only Scripture you know comes to you through a pastor who has predigested that Scripture that makes you a spiritual baby.” ₍₁₎

“Milk is food which has passed through another’s digestion. Many cannot get their spiritual nutrition direct from God’s Word, but have to live on what others have obtained and have passed on in speech or book. Seek a first-hand acquaintance with the things of God. We grow by feeding and exercise.” ₍₂₎

(1) Dick Woodward, Mini Bible College Study Booklet #15 Hebrews, James, I and II Peter, I, II, III John, Jude and The Revelation [pg.4] https://mbc.icm.org/

(2) Meyer, Frederick Brotherton. “Commentary on Hebrews 5”. “F. B. Meyer’s ‘Through the Bible’ Commentary”. https://www.studylight.org/commentaries/eng/fbm/hebrews-5.html. 1914.

“You are like babies who can drink only milk, not old enough for solid food. And when a person is still living on milk it shows he isn’t very far along in the Christian life, and doesn’t know much about the difference between right and wrong. He is still a baby Christian!” (Hebrews 5:12b-13 TLB).

While the lack of maturity among the original audience for the Biblical book of Hebrews was bad enough, Hebrews 5:12-13 reveals a problem that was deeper than a simple lack of spiritual growth. You see, the people addressed here in Hebrews chapter five were like infants when it came to their spiritual development. Consider what it’s like to be a spiritual infant, especially for those who should possess a greater degree of spiritual maturity…

• Babies have all their decisions made for them. Is that what we want for ourselves when it comes to spiritual matters? Isn’t it better to gain the Biblical understanding necessary to make such decisions along with the advice and counsel of trusted spiritual leaders?
• Babies are often confined for their own protection. We often place babies in a crib or playpen because they lack the knowledge and experience necessary to be safely left alone. But as children grow up and become more responsible, they gain additional freedoms. Isn’t that what we should want for ourselves as men and women of God?
• Other people feed babies whatever they think a child should eat. Do we want others to feed us from whatever spiritual diet they feel is appropriate for us? Wouldn’t it be better to go directly to the Scriptures and verify the “ingredient list” of a teaching or sermon for ourselves?
• Babies must be carefully monitored because they often destroy anything they touch. Shouldn’t we prefer to be known as trustworthy individuals who can handle the things of God in a responsible manner?
• Babies will put anything in their mouths. If we place an object into a baby’s hand, he or she will likely put that object (whatever it is) directly into his or her mouth. This is true even of things that might poison or kill that child. We should certainly seek to avoid that example when it comes to our spiritual beliefs.
• Babies have no control over their bodies. Babies spend much of their time eating, sleeping, and defecating. While the image of a soiled diaper may represent an unpleasant word-picture, it serves to illustrate the graphic cost of spiritual immaturity.

With these illustrations in mind, we can thus say that spiritual immaturity is something we should definitely seek to avoid.

“For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, (Hebrews 5:12 ESV).

Hebrews 5:12 addresses a group of Christians who chose to remain in a state of spiritual infancy rather than seek a path of spiritual growth. The use of the word “ought” in this passage is quite revealing, for it tells us that these men and women should have grown spiritually, but didn’t.

This passage is instructive on several levels. For instance, a Christian who fails to advance in his or her spiritual knowledge is someone who is vulnerable to spiritual deception. He or she may become a target for those who peddle cultic beliefs or others who prey upon the resources of those who are spiritually uninformed or misinformed.

However, there is another problem associated with spiritual immaturity that may be difficult to quantify, but is real nonetheless. For example, it seems reasonable to assume that there were younger, inexperienced Christians among the congregation of the Hebrews. These younger individuals should have been learning from those who were older. Unfortunately, those older Christians were much like spiritual infants themselves. Because of this, the only lesson they were capable of teaching others involved what not to do.

This leads us to an important question: “Who is missing out on the help we might offer if we chose to pursue greater spiritual maturity? Remember that spiritual immaturity carries a double penalty- it negatively affects us, but it also affects others who might have benefited from our help if we had grown in our knowledge of Christ.

This has led one Biblical scholar to offer a stinging rebuke that is worthy of our consideration…

“We live in one of the greatest periods of ignorance the church has ever seen. The ‘evangelical, Bible-believing’ church in the United States is characterized by people who pursue happy experiences, but whose knowledge of the Bible is limited to junior high school-level fill-in-the-blank booklets. They don’t study the Mosaic law for its wisdom in social issues. They have no idea what is in the Prophets. They know only a smattering of the Gospels and Epistles. So they are not making progress and having influence in our society.

…Too many Christian publishers shy away from books of theology because there is such a small market. Most prefer baby food ‘how-to’ books, with stories beginning each chapter. If your reading habits have been restricted to books that don’t stretch you, are you ready to become serious about learning and applying the Bible?” ₍₁₎

(1) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. [Page 121]

“For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food” (Hebrews 5:12).

This passage tells us that the initial recipients of the Biblical book of Hebrews were people who were lacking in spiritual maturity. But even though we are far removed from that original audience, there are some aspects of this verse that should be familiar to any student with primary, secondary, university, or post-graduate experience.

Anyone who has advanced through these educational levels knows that progress involves training and development. Each new academic level builds upon the previous level and each new lesson builds upon those we have already learned. This same idea holds true of our spiritual lives as well. As we grow in our knowledge of God, we build upon the spiritual tests we have already passed.

Unfortunately, the recipients of this letter were too immature to grasp these advanced spiritual teachings, even though they had been Christians for quite some time. In fact, their condition was so bad that they needed someone to teach them the “ABC’s” (or “…first principles”) of Christianity all over again.

This situation might be compared to a modern-day teenager who attends a class when he or she learns that the letters C-A-T spells “cat.” While that type of lesson is appropriate for a small child, it is (or should be) far too basic for someone at a higher educational level. This sad analogy describes the spiritual condition of the Christians who received this letter, especially when it came to these advanced spiritual truths.

We can apply the lesson of Hebrews 5:12 when we remember that our spiritual lives are not very different from our academic lives in this respect. As we move forward academically, our training builds on the things we’ve already learned. The same should be true of our spiritual lives as well. As we move forward in our relationship with Christ, we should grow in spiritual maturity as well.

In addition to the benefit that spiritual maturity brings to our personal relationship with Christ, a spiritually mature person can assist others who are less advanced, much like a college student might help a child with his or her elementary school work. However, a spiritually immature person who has been a Christian for an extended period is someone who may be subject to the rebuke that is given to us here in Hebrews 5:12.

“About this we have much to say, and it is hard to explain, since you have become dull of hearing” (Hebrews 5:11).

If you’ve ever tried to coach and encourage a lazy or indifferent individual, you are undoubtedly familiar with the sentiment expressed in the passage quoted above. If we were to rephrase this message for the benefit of a contemporary audience, we might do so by saying, “I would like to discuss these advanced spiritual truths with you at greater length, but you are just not ready for it. You should be much further along in your spiritual development, but your lack of maturity is holding you back.”

The Living Bible paraphrase of Hebrews 5:11 reinforces this idea: “There is much more I would like to say along these lines, but you don’t seem to listen, so it’s hard to make you understand.” Another version of this passage reveals a nuance that is worthy of our attention: “…you have become dull of hearing” (ESV). In other words, these individuals did not begin sluggishly; they became that way. This leads us to an important insight…

“The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. Jn 16:12).” ₍₁₎

Jesus’ closing application from the Parable of the Talents offers a cautionary message for those who are “spiritually dull and don’t seem to listen” (NLT)…

“To those who use well what they are given, even more will be given, and they will have an abundance. But from those who do nothing, even what little they have will be taken away” (Matthew 25:29 NLT).

One of the more effective ways to avoid this kind of spiritual lethargy involves a few simple principles that are recorded for us in the Biblical book of Acts. In Acts 2:42, we find that the early church did four important things: “They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer” (NIV).

Thus, we can say that these early Christians made certain to concentrate on four critical areas: prayer, Bible study (the apostles’ teaching), communion (breaking of bread), and going to church (the fellowship). If we prayerfully seek God’s help in observing these four spiritual disciplines, it should help us avoid the fate that is described for us here in Hebrews 5:11.

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), Heb 5:11.

“We have a great deal to say about this, and it’s difficult to explain, since you have become too lazy to understand” (Hebrews 5:11 HCSB).

No matter how gifted an educator may be, he or she is often limited by a student’s ability to grasp the subject material. While good teachers will seek  to present their lessons in ways that are best suited for their students to understand and apply, it is often true that some pupils are simply disinterested in learning. This helps explain the dilemma faced by the author of Hebrews here in verse eleven.

While the author of Hebrews possessed the God-given ability to communicate these advanced spiritual concepts, there were some members of his audience who seemed indifferent towards them. Lest we think that this response was limited to the recipients of this letter, the Scriptures alert us to a similar attitude in a different setting…

“One day King Joash said to the priests, ‘Collect all the money brought as a sacred offering to the Lord’s Temple, whether it is a regular assessment, a payment of vows, or a voluntary gift. Let the priests take some of that money to pay for whatever repairs are needed at the Temple.’ But by the twenty-third year of Joash’s reign, the priests still had not repaired the Temple.

So King Joash called for Jehoiada and the other priests and asked them, ‘Why haven’t you repaired the Temple? Don’t use any more money for your own needs. From now on, it must all be spent on Temple repairs.’ So the priests agreed not to accept any more money from the people, and they also agreed to let others take responsibility for repairing the Temple” (2 Kings 4-8).

This passage applies to our discussion of Hebrews 5:11 in several ways…

• The Old Testament priests allowed the Lord’s Temple to fall into disrepair, much like the New Testament recipients of this letter permitted spiritual laziness to dull their understanding.
• The Old Testament priests could have performed the necessary Temple repairs just as the New Testament audience for the book of Hebrews could have dedicated themselves to the study of these deeper spiritual truths. Unfortunately, both groups failed in those responsibilities.
• The Old Testament priests and New Testament readers of Hebrews were each rebuked for their respective failures.

Finally, the author of Hebrews will prescribe a course of action for his audience, much like King Joash imposed an edict upon the priests of his era. This reminds us that it is far more preferable to choose the path of spiritual growth, especially considering the potential alternative.

“Called by God as high priest ‘according to the order of Melchizedek,’ of whom we have much to say, and hard to explain, since you have become dull of hearing” (Hebrews 5:10-11).

Much like the road construction that often prohibits a traveler from proceeding directly to his or her destination, the author of Hebrews encountered a detour on his way to an in-depth discussion of Jesus’ priestly ministry. That discussion involved Jesus’ relationship to Melchizedek, the Old Testament priest-king mentioned earlier in this chapter. One source provides us with a brief description of that relationship…

“Our Lord could never have been a Levitical priest because He was born of the tribe of Judah (7:14) and not the tribe of Levi. Thus He must be associated with another order of priests, that of Melchizedek. Both Christ and Melchizedek were men (7:4; 1 Tim. 2:5); both were king-priests (Gen. 14:18; Zech. 6:12–13); both were appointed directly by God (7:21); both were called ‘King of righteousness’ and ‘King of peace’ (7:2; Isa. 11:5–9).” ₍₁₎

Unfortunately, there was an obstacle on the road to that discussion that caused our author to take an alternate route: “We have a lot to explain about this. But since you have become too lazy to pay attention, explaining it to you is hard” (GW). The good news is that the author of Hebrews will finally reach this destination in Hebrews chapter seven. The not-so-good news is that he will be forced to travel an alternate road of rebuke and exhortation with his readers first.

While the rebuke found here in Hebrews 5:10-11 may seem unnecessarily harsh, we can take solace in the fact that we are far removed from the original audience for this epistle. This should enable us to take a sober assessment of our lives in light of this passage without the emotional sting of a personal reprimand. Unfortunately, the threat of spiritual lethargy that underscores this passage remains an ever-present reality for every generation.

The Biblical book of James addresses this risk when it cautions us to “…be doers of the word, and not hearers only, deceiving yourselves” (James 1:22). A person who de-prioritizes core spiritual disciplines such as prayer, church attendance, and/or reading the Scriptures is someone who sure to become “dull of hearing” in spiritual and/or practical matters.

Finally, there are several other dangers facing those who fail to move forward into spiritual maturity. Our author will examine some of those hazards as we progress towards the close of this chapter.

(1) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1950.

“And having been perfected, He became the author of eternal salvation to all who obey Him” (Hebrews 5:9).

Hebrews 5:9 introduces another potentially troublesome question for any dedicated student of God’s Word. We can phrase that question as follows: “If Jesus is perfect, then how can this passage say, “After he had been made perfect…” (CEB)? After all, Jesus once challenged His opponents with the following question: “Who among you can prove me guilty of any sin? If I am speaking the truth, why don’t you believe me?” (John 8:46 Mounce). How then could Jesus be made perfect if He already was so?

To answer this question, we must first define the concept of “perfect” as it appears in this passage. This word conveys the qualities of completion and accomplishment in the original language of this verse. ₍₁₎ Thus, Jesus was not an imperfect person who attained perfection. Instead, He fully completed the course of human experience.

The Amplified Version of Hebrews 5:9 highlights this idea in its translation of this passage: “And having been made perfect [uniquely equipped and prepared as Savior and retaining His integrity amid opposition], He became the source of eternal salvation…”

It’s also important to think about the overall context of this verse as we consider this question. You see, the general theme of this chapter (and several that follow) is Jesus, our High Priest. Hebrews 5:2 established the basis for that discussion in telling us that a High Priest “…is able to deal gently with those who are ignorant and are going astray, since he himself is subject to weakness.” With this in mind, we can say that Jesus was a perfect human being who added to that perfection through experience.

Because of this, no one can truthfully say, “A perfect God cannot understand or appreciate what it was like to experience the pain, suffering, and affliction that human beings are often forced to endure.” On the contrary- Jesus, (as the God-man), is personally familiar with those experiential aspects of human life. Thus, He is perfectly suited to His priestly ministry on our behalf.

For instance, Jesus knows exactly what it means to live in the world we inhabit. He knows about love, joy, pain, and suffering. He is personally familiar with acceptance and rejection, respect and humiliation, happiness, sadness, and other human emotions. Because of this, Jesus is fully qualified to represent us before God as our High Priest. Since Jesus knows what it means to live as a human being, no one will ever be able to truthfully say to Him, “You don’t understand.”

(1) G5048 teleioo https://www.blueletterbible.org/lexicon/g5048/kjv/tr/0-1/

“though He was a Son, yet He learned obedience by the things which He suffered” (Hebrews 5:8).

Hebrews 5:8 presents us with another challenging question: if Jesus is God, then how could He learn anything? To put it another way, if God is omniscient by nature, then what is there for Him to learn?

To address this question, it is important to remember something mentioned earlier: Jesus is fully God and fully human. As a human being, Jesus was subject to a wide range of human experience. That experience included things such as learning, development, obedience, and suffering. As the oft-quoted passage from the Biblical book of Philippians explains, “And being found in human form, [Jesus] humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8 ESV).

The following insights can also help us develop a greater appreciation for this important doctrinal truth…

“What [Jesus] knew by omniscience, He ‘learned’ by experience, thus ‘being made perfect’ -not as God (for as God He was eternally perfect, by definition), but as man. ₍₁₎

“Though Jesus was perfectly obedient in his heart, he had to learn what this meant through the human experience. He learned what it is to obey God when the crowds love you because you feed them. He learned what it means to obey when they hate you because you tell them an unpopular truth. He learned what it is like to obey when God sends you to the cross. Jesus learned what obedience means by what he endured. This is why he can sympathize with us when he takes us through the wilderness.” ₍₂₎

“He was not exempt from suffering, just because he was God s Son. He learned first-hand how difficult it is for men to obey God. He learned this by experience, and he also learned what kind of help men need to help them stand in the whirlwind.” ₍₃₎

“The omniscient God knew what obedience was, but He never experienced it until He became incarnate in human flesh. Before His incarnation, He owed obedience to no one. There was no one greater than He to whom He could have rendered obedience. But now in incarnation, God the Son became obedient to God the Father. He learned experientially what obedience was. It was not that He had to learn to obey, for He said, ‘I do always those things that please Him’ (Joh 8:29).” ₍₄₎

“Usually people learn obedience through the disastrous consequences of their disobedience; but not so with Christ. From the first he set forth on a course of the most absolute and perfect obedience; and the sufferings which he endured were the consequence of that obedience…” ₍₅₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes Hebrews 5:8 https://www.icr.org/bible/Heb/5/8/

(2) Sproul, R. C. (1994). Before the face of God: Book 4: A daily guide for living from Ephesians, Hebrews, and James (electronic ed.). Grand Rapids: Baker Book House; Ligonier Ministries. Page 30.

(3) Ice, Rhoderick D. “Commentary on Hebrews 5”. “The Bible Study New Testament”. https://www.studylight.org/commentaries/eng/ice/hebrews-5.html. College Press, Joplin, MO. 1974.

(4) Kenneth S. Wuest, Word Studies in the Greek New Testament (Hebrews 5:8) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(5) Coffman, James Burton. “Commentary on Hebrews 5”. “Coffman’s Commentaries on the Bible”. https://www.studylight.org/commentaries/eng/bcc/hebrews-5.html. Abilene Christian University Press, Abilene, Texas, USA. 1983-1999.

“In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard for his godly fear” (Hebrews 5:7 RSV).

Just prior to His arrest in the Garden of Gethsemane, Jesus spoke the following words: “Now My soul is troubled, and what shall I say? ‘Father, save Me from this hour’? But for this purpose I came to this hour. Father, glorify Your name'” (John 12:27-28). While this passage draws our attention to the emotional tension that Jesus experienced prior to His crucifixion, it also tells us that he did not seek to reject, avoid, or circumvent God’s will for His life. Instead, Jesus was determined to fulfill God’s agenda, even at a great personal cost.

The first-hand nature of that experience thus added to Jesus’ understanding of what it meant for a human being to conform to God’s will in the face of adversity. The author of Hebrews will expand upon this point in the following verse, but first, Hebrews 5:7 tells us that “[Jesus] was heard because of His godly fear” (MEV).

In modern usage, the word “fear” is often used to describe a sense of worry or apprehension. But here in Hebrews 5:7, this word reflects an attitude of reverence, honor, or respect. Because of this, we can associate the word “fear” with Jesus’ reverent submission to God’s will and His trust in “…Him who could save Him from death.”

Yet even though we rightfully praise Jesus’ expression of trust in the Garden of Gethsemane, we should also remember that it was much more challenging for Jesus to express His trust in God prior to His crucifixion than it is for us to acknowledge it now. This has led one commentator to offer the following observation…

“The fact that the cup was not removed qualifies Him all the more to sympathize with His people; when they are faced with the mystery and trial of unanswered prayer they know that their high priest was tested in the same way and did not seek a way of escape by supernatural means of a kind that they do not have at their disposal.

At no point can the objection be voiced that because He was the Son of God it was different, or easier, for Him. He who would not have recourse to miraculous means to relieve His hunger in the wilderness refused to summon angelic forces to rescue Him from His enemies. He recognized the path of the Father’s will, and followed it to the end; herein lay His ‘godly fear’-His ‘humble submission’, as NEB renders it.” ₍₁₎

(1) The New International Commentary On The New Testament – The Epistle To The Hebrews, F. F. Bruce, General Editor © Copyright 1964, Wm. B. Eerdmans Publishing Co. Grand Rapids, Michigan [pg. 102]

“During his earthly life, he offered prayers and appeals with loud cries and tears to the one who was able to save him from death, and he was heard because of his reverence” (Hebrews 5:7 CSB).

“The all-knowing and all-powerful has no need of petition and no reason to cry. But Jesus fully shared our limitations.” ₍₁₎

It is often difficult to appreciate the deep emotional trauma that fell upon Jesus prior to His crucifixion. However, the following authors bring us face to face with the events that led Jesus to offer “…prayers and petitions with fervent cries and tears to the one who could save him from death” (NIV)…

“Christ faced death boldly but not eagerly. He met it willingly but not apathetically. Christ was ‘obedient to the point of death’ (Phil. 2:8). He approached it boldly and bravely, declaring, ‘I have power to lay it down, and I have power to take it again’ (John 10:18). He willingly submitted to the Father, saying, ‘not as I will, but as You will’ (Matt. 26:39).

Christ’s willingness and boldness notwithstanding, He nevertheless felt the full emotional and existential impact of His impending death. He did pray with ‘vehement cries and tears,’ but the writer adds, He ‘was heard because of His godly fear’ (Heb. 5:7). Jesus wished as a man that His cup (death) could pass from Him (Matt. 26:39), but He willed, as the Father willed, that it would take place for the salvation of the world. While His soul was ‘troubled’ about death, He never prayed, ‘Father, save me from this hour.’ He only asked, ‘shall I say’ this? His answer was no, ‘for this purpose I came to this hour. `Father glorify Your name`’ (John 12:27– 28). He never feared death as such, but banishment from the Father (Matt. 27:46). In fact, by His death Jesus overcame the power and fear of death, defeating the devil (Heb. 2:14).” ₍₂₎

“Hebrews 5:7-10 stresses the humanity of Jesus. So does Philippians 25-9. Jesus knew all along He was sent to die an atoning death on the cross. He predicted it many times. Yet all the black, horrid weight of sin upon His immaculate soul gripped Him with reality here in the garden as at no other time. If Jesus was human, and the scriptures emphasize He was, He grew in wisdom and understanding just like other human beings (cf, Lk. 2~40,52). The impact of the cross apparently was something that came upon Him in graduating intensity until it burst upon Him in the garden like a personal holocaust. This does not deny His perfection, it only glorifies it.” ₍₃₎

(1) Walters, John. “Hebrews” In Asbury Bible Commentary. 1139-1168. Grand Rapids: Zondervan, © 1992.

(2) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties. Wheaton, Ill.: Victor Books. Page 150.

(3) Butler, Paul T, The Gospel Of Luke. Copyright © 1981 College Press Publishing Company. Page 535

“who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear” (Hebrews 5:7).

In speaking of Jesus, Hebrews 4:15 tells us, “For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” Hebrews 5:7 will now go on to elaborate upon that passage with an example from His life.

First, Hebrews 5:7 sets the parameters for our look at this verse with the phrase “in the days of His flesh.” This tells us that the context for this passage involves Jesus’ earthly ministry. Next, comes a reference to “prayers and supplications.” “Prayer” describes general communication with God, while a “supplication” arises from a specific need or urgent request. Other phrases that convey the meaning behind the word “supplication” include “an appeal,” “a petition,” or “a plea.”

This passage then follows with a reference to “…vehement cries and tears to Him who was able to save Him from death.” This likely refers to Jesus’ experience in the Garden of Gethsemane just prior to His crucifixion. While Jesus’ Gethsemane experience appears in all four gospel accounts of His life, the Book of Luke offers one of the more detailed depictions of this event…

“Coming out, He went to the Mount of Olives, as He was accustomed, and His disciples also followed Him. When He came to the place, He said to them, ‘Pray that you may not enter into temptation.’ And He was withdrawn from them about a stone’s throw, and He knelt down and prayed, saying, ‘Father, if it is Your will, take this cup away from Me; nevertheless not My will, but Yours, be done.’

Then an angel appeared to Him from heaven, strengthening Him. And being in agony, He prayed more earnestly. Then His sweat became like great drops of blood falling down to the ground. When He rose up from prayer, and had come to His disciples, He found them sleeping from sorrow. Then He said to them, ‘Why do you sleep? Rise and pray, lest you enter into temptation.'” (Luke 22:39-46).

Thus, as one Pastoral commentator observes, “the agony of Jesus in the Garden of Gesthemane (Matthew 26:36-39; Luke 22:44) proves He knows what it is like to struggle with the difficulty of obedience, yet He obeyed perfectly.” ₍₁₎

(1) Guzik, Dave, Hebrews 5 – Jesus, A Priest Forever (verses 7-8)