Hebrews 6:1-20

What is the theme of this chapter?

Hebrews 5:11 through 6:20 is a parenthetical warning which blames the Hebrews for their dullness.

What is the key verse(s) of this chapter?  Verses 11-12

And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises. 

What can I apply to my life from this chapter (things to do/avoid)?

Judgment belongs to Hebrews who abandon Christ's salvation and return to Mosaic rudiments, but an application of the principle affects all who forsake the realities of spiritual experience for the rudiments of sacramental shadows.

Additional observations/questions:

Back to chapter two's question: "Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews?  For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book."  Two week's ago question:  "Have I come any closer to a conclusion on this?  Maybe the audience is neither.  Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding.  I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."  Last week's observation:  Williams rather confirmed this interpretation this week.  Are he and McLean right?  This week's observation:  Williams and McLean are still pretty much on the same track, though Williams seems to be saying that the book of Hebrews was to bring the Hebrews from Judaism to Christianity (the Body of Christ); not sure Williams is saying this, though.

New question this week:  Everybody except McLean seems to be saying that this chapter is hypothetical.  I must confess it bothers me to read it hypothetically.  In view of the context, I'm not sure it's warranted.  But can McLean be right and EVERYBODY ELSE be wrong?  That bothers me, too.

Hebrews 6:13-20

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." And thus Abraham, having patiently waited, obtained the promise. For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

vs 13-17 - "Since our Lord came from the non-priestly tribe of Judah, He could not have served as priest without there being another order of priests, the Melchizedekan." (Ryrie)

a former commandment - "The Mosaic Law had to be set aside." (Ryrie)

a better hope - "...for effecting full and final removal of sin has been introduced, along with a new way of access to God." (Ryrie)

and thus Abraham, having patiently waited, obtained the promise - "He was subjected to many trials and temptations and apparent delay, but his faith never wavered.  He did not obtain possession what the promise assured.  The preternatural birth of a son was sufficient pledge that all would be fulfilled.  He greeted the promise as if it were being carried out (see 11:13, 39)." (Vine)

two unchangeable things - "i.e., God's promise and God's oath.  'The better things' of this Epistle are immutable.  Eternity is stamped upon them: Eternal salvation (v. 9); Eternal redemption (9:12; Eternal judgment (9:2); Eternal spirit (9:14); everlasting covenant (13:20); 'consecrated for evermore' (12:28); 'Priest for ever' (7:21); 'Their sins will I remember no more' (10:17); 'no more offering for sin' (10:18); 'perfected for ever' (10:14); 'no more conscience of sins (10:2); and 'eternal inheritance' (9:15)." (Williams)

a hope that enters into the inner place behind the curtain - "the 'kaptapetasma,' 'veil' (lit., that which is spread), is metaphorically taken from the inner veil of the tabernacle (so again in 9:3).  The hope, the anchor, takes hold in the very presence of God.  Christ Himself who is there and is the pledge of all that is coming, prevents us from making shipwreck." (Vine)

having become [not 'made,' A.V.] a high priest forever after the order of Melchizedek - "The reference to the veil in v. 19 was purposely made in order to lead again to the subject of the Melchizedek character of the High Priesthood of Christ.  The type gives way to the heavenly reality." (Vine)

"The anchor of the believer's soul, his hope of eternal life in his High Priest, the Messiah, is fastened securely to a Rock within the veil of the Holy of Holies in heaven.  That Rock is Messiah, whom the writer now speaks of as the forerunner.  Here an entirely new idea is introduced, foreign to the ideas of the Levitical economy.  The Aaronic high priest did not enter into the Holy of Holies as a forerunner, but only as the people's representative.  He entered a place where the one in who behalf he ministered, could not follow him.  He entered the Holy of Holies in the stead of the believer, not as one cutting a pioneer path for him.  The writer in 10:19, 20, when exhorting the unsaved professing Jew to place his faith in the Messiah as High Priest, urges him to enter the Holy of Holies personally, a thing which the First Testament believer could only do in his high priest." (Wuest)

"Once again, our knowing that the people who get the New Testament promises are the same people to whom the Old Testament promises were given (Jeremiah 31:31-34, Hebrews 8:8-10) is very helpful.  Modern day Covenant theologians mistakenly give Israel's promises to the Body of Christ; and most church-goers refer to themselves as New Testament Christians, while there is no such terminology in the Bible.

"Deuteronomy chapter twenty-eight lists blessings for Israel based upon acceptable performance and curses for Israel if their performance is unacceptable.  It is interesting to note that many Christians claim Israel's blessings, but they are content to relegate the curses to the Hebrew people.  How very convenient.

"Meanwhile, the God who cannot lie is here giving assurance to Israel that His promises to them are still in place.

"Think of their situation during the Great Tribulation: people are dying by the millions, the anti-christ is on the scene, one needs a mark to buy or sell, there are global plagues and wars raging around the planet, and all they have is something Jehovah said to Abraham forty centuries or so earlier.  How very wonderful for them to have this book of Hebrews to restate the promises and reassure Israel of those promises made long ago...

"Consolation [during the Tribulation] for those who flee for refuge is intended to remind the Hebrew reader of the cities of refuge described in their Old Testament.  Let us remember that if a person took another's life, not knowing what he had done, what would have been a murder charge was reduced to manslaughter and that person could seek a city of refuge, as in Numbers twenty-three.

"As Israel was in the act of murdering the Messiah that had been promised to them, Christ pled for them from the cross: Luke 23:34: Then said Jesus, Father, forgive them; for they know not what they do.  And they parted his raiment, and cast lots.

"This would have effectively changed their murder charge to manslaughter, allowing them to seek refuge, as promised in this very passage.  When they patiently endure to the end of the Tribulation and enter into that millennial kingdom rest, Christ will be there for them serving as their King of Kings and Lord of Lords." (McLean)

**Once again, to me Williams continues to make the most sense...and McLean is rather compelling.

Hebrews 6:9-12

Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

v 9 - "An expression of confidence, though the writer speaks of several things that accompany salvation.  I.e., fruit in the Christian life." (Ryrie)

vs 11-15 - "Be diligent in the Christian life, just as OT saints — particularly Abraham — were, knowing that what has been promised will be fulfilled (cf. chap. 11)" (Ryrie)

we desire each one of you to show the same earnestness to have the full assurance of hope until the end - "That is, that they might continue their deeds of kindness so that they might enjoy the fullness of their hope right through this course as believers.  The word 'spoude' signifies strenuous endeavor, or diligent exertion.  'Plerophoria,' 'fullness,' is, lit., full carrying.  Applied to hope it conveys the thought of a firm unwavering expectation of the fulfillment of the promises of God.  For 'unto the end,' cp. 3:6, 14." (Vine)

that you may not be sluggish, but imitators of those who through faith and patience inherit the promises - 'Nothros,' 'sluggish,' is the same word as is rendered 'dull' in 5:11.  Faith and patience are antidotes to sluggishness.  Unbelief and lack of endurance are the cause of it.  It is possible to be sluggish either in hearing (5:11) or acting.  Faith and patience, 'things that accompany salvation,' enable the believer so to inherit God's promises that he enters into the realization of them as if they were being fulfilled, knowing that full possession of them will be his portion hereafter, according to God's pledged Word.  Promises are not merited but inherited." (Vine)

"Like Mary of Nazareth these Hebrews were willing to believe in a Messiah Who was about to sit on the Throne of David and establish the millennium.  But just as the sword of (4:12) had to pierce her heart revealing its sinfulness and bringing her as a sinner to the cross for eternal salvation, so these Hebrew believers needed a like experience; for it alone issues in true conversion.

"These are they who are addressed (vs. 9 and 10).  They had advanced to 'the better things' even the things 'nigh to salvation' (Greek).  'Nigh to salvation' contrasts with 'nigh unto cursing' (v. 8).  These Hebrews had tasted the good things of the Baptist's ministry (vs. 1 and 2) and of the Pentecostal era (vs. 4 and 5) and had gone on to the better things of perfection in Christ (v. 1).  Their action (v. 10) proved this, and it was sure of Divine recognition.  The possible reference here is to the money which they gave the Apostle Paul for the poor saints at Jerusalem (Rom. 15:26, 2 Cor. 8:1, and 9:2)." (Williams)

"We need to remind ourselves again of the historical background and analysis of the book, and the purpose of the author in writing.  He was writing to the visible professing Church made up of saved and unsaved.  There is no greeting to the saints like we find in most of the epistles.  The concern of the writer is with those of his unsaved Jewish readers who under stress of persecution were in danger of renouncing their professed faith in Messiah and returning to the abrogated sacrifices of the First Testament.  These he repeatedly warns against this act, and repeatedly exhorts to go on to faith in the New Testament sacrifice, Messiah.  The fact that he urges them on to faith, shows that they merely made a profession and were not saved.  After issuing this solemn warning in 5:11-6:8, he addresses the saved among his readers and uses them as an example to urge the unsaved onto the act of faith." (Wuest)

"Seven times in the book of Revelation the Lord Jesus Christ speaks to first century churches about works which should accompany their testimony of salvation in their hope of the kingdom...

"Ministering to the saints is oft mentioned in First John as well as in the Lord's earthly ministry to Israel.  The promises were made to Israel and not the Body of Christ (Romans 15:8; Ephesians 2:12).  And the name at issue in the passage is that of Israel's Messiah." (McLean) 

Hebrews 6:4-8

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. 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.(ESV)

"This much-debated passage has been understood in several ways. (1) Armenians hold that the people described in these verses are Christians who actually lose their salvation.  If this be so, notice that the passage also teaches that it is impossible to be saved a second time.  (2) Some hold that the passage refers not to genuine believers but to those who only profess to be believers.  Thus the phrases in verses 4-5 are understood to refer to experiences short of salvation (cf. v. 9).  The 'falling away' is from the knowledge of the truth, not personal possession of it.  (3)  Other understand the passage to be a warning to genuine believers to urge them on in Christian growth and maturity.  To 'fall away' is impossible (since, according to this view, true believers are eternally secure), but the phrase is placed in the sentence to strengthen the warning.  It is similar to saying something like this to a class of students: 'It is impossible for a student, once enrolled in this course, if he turns the clock back [which cannot be done,] to start the course over.  Therefore, let all students go on to deeper knowledge.'  In this view the phrases in verses 4-5 are understood to refer to the conversion experience.  Notice how the words 'enlightened' (10:32), 'taste' (2:9), and 'partakers' ('share,' 12:10) are used elsewhere in Hebrews of genuine experiences." (Ryrie)

those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit - "These facts would be true in regard to all Hebrews who had been influenced by the testimony and power of the gospel, but had not done more than make a profession of faith, and were inclined to return to Judaism, the power of which remained very strong among the people.  There is nothing in the details in this and v. 5 but what could take place in the experience of one who was drawn to Christianity without being born again and becoming possessed of eternal life.  To be enlightened comes short of conversion.  To taste of the heavenly gift is far short of receiving it in its fullness.  To be a partaker of the Holy Spirit is not becoming indwelt by Him through faith in Christ." (Vine)

"They had been made partakers of the Holy Ghost.  We must be careful to note that the Greek word translated 'partakers' does not mean 'possessors,' in the sense that these Hebrews possess the Holy Spirit as an indwelling Person who had come to take up His permanent abode in their hearts.  The word is a compound of the Greek verb 'to have or hold' (echo), and a preposition meaning 'with' (meta), thus 'to hold with.'  It is used in Luke 5:7 where it is translated 'partners,' signifying one who co-operates with another in a common task or undertaking.  It is used in Hebrews 1:9 where the angels are 'fellows' of our Lord, partners or associates with Him in the work of salvation.  It is used in Hebrews 3:1 where the recipients of this letter are called participators in the heavenly calling.  That is, they participated together in the heavenly calling.  These Hebrews had left the earthly calling of the nation Israel, and had identified themselves with the Church which has a heavenly calling.  It is used in Hebrews 3:14, where it speaks of those who participate together in the Lord Jesus...

"These Hebrews became participators in the Holy Spirit insofar as an unsaved person can do so, namely, in the sense that they willingly co-operated with Him in receiving His pre-salvation ministry, that of leading them on step by step toward the act of faith.  He had led them into the act of repentance.  The next step would be that of faith.  Here they were in danger of turning their backs upon the Spirit and returning to the sacrifices."  (Wuest)

have tasted the goodness of the word of God and the powers of the age to come - "What has just been said of the details of v. 4 likewise holds good in these two matters.  Hebrews who had never actually obeyed the word of God in the gospel and been saved, could taste the word and could experience the powers of the future age, without having become children of God." (Vine)

and then have fallen away - "That is to say, abandoning even their profession of faith and falling back to Judaism." (Vine)

it is impossible...restore them again to repentance - "That was the great sin of which the nation had been guilty.  Those who had been simply drawn to the Christian faith might have regarded themselves as repudiating the crime of their fellow nations.  They would not realize, but are now warned, that to go back to Judaism was necessarily to identify themselves again with those who had crucified the Son of God.  There was no neutral ground.  It must either be a case of definite reception of Christ with its evidential effects, or that of being again guilty of the one great damning sin here mentioned.  For such a procedure there was no possibility of another renewal to repentance.   There was no means of restoring the soul...

"Note: This passage does not touch the question of eternal life, it presents a contrast between true Christianity, with its realities, and Judaism; between what was revealed in the former periods and the full revelation of and in Christ; between what was possessed before Christ was glorified and what was possessed after.  The warning in vv. 6-8 is not applied to actual Hebrew Christians." (Vine)

"The language of verses 4 and 5 describes Pentecostal experience.  It gave the Hebrew people 'a taste' of the powers of the world to come, i.e., the millennial kingdom that was offered by the Apostle Peter to the nation (2:4).  These power, and the public manifestation of the gifts of the Holy Spirit, were an earnest of the good Word of God, which would be perfected in the promised kingdom.  Ananias and others, like Balaam, were made partakers of these gifts and so tasted the good things promised by the word of God.  But this did not necessarily involve the New Birth.

"So the argument of verses 6-8 is that if, having come so far as to acknowledge a crucified Jesus as Messiah, they turned back from these realities to Mosaic rudiments, it would be impossible that they should restart at John's baptism and once again advance to Christ's salvation, for they had abandoned that one road, and there was for them no other way of life and blessing.  They were comparable to land which had received every possible blessing from God and in response produced thorns and briers.  The only fitting end for such ground was judgment (v. 8)." (Williams)

vs 7-8 - "Not to go on to fruitful maturity will result in loss of reward (1 Cor 3:15)." (Ryrie)

"To those enlightened Hebrew people who have left the rudimentary and understand that which is better, there is no second chance should they fall away.  They: not we who constitute the  Body of Christ.

"After all, they were baptized by  Christ with the heavenly gift of the Holy Spirit starting at Pentecost and continuing until Israel fell.  They were the ones who had tasted the good word of God and the powers of the world to come, which happens to be the focus of the book of Hebrews according to chapter 2 verse 5.  These Hebrew people are the ones with the God-given ability to walk in God's statutes (Ezekiel 36:27) because the law of God is written in their hearts (Jeremiah 31:31-34; Hebrews 8:8-10) and they have no need that any man teach them (1 John 2:27).

"For the Holy Ghost-baptized Hebrew people to fall away from what their Messiah had provided them would be to put Christ to an open shame and would contribute blasphemy on the level of blaspheming the Holy Ghost Himself." (McLean)

"The book of Hebrews is written to Hebrews enduring to the end of their time of Tribulation while looking forward to their time of rest in the world to come.  Getting that right saves us from joining the convolutions of the commentaries and the errors of the exegetes who attempt to conform the doctrine in the book of Hebrews to people who are not the subject of that book, namely the Body of Christ in this dispensation.

"The rain is literal rain, whether the early or the latter, as it falls nurturing good fruit for the kingdom and leaving the chaff for the fire, just as the Lord said:

"Matthew 3:12: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire...

"The literal rain confirms Israel's inheritance: Psalm 68:9: Thou, O God, didst send a plentiful rain, whereby thou didst confirm thine inheritance, when it was weary.

"The literal rain is a blessing to kingdom Israel: 2 Samuel 23:4: And he shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain.

"The point of this passage is for Tribulation Israel to give due diligence to its situation.  These are the people of Matthew 24:13: who must endure to the end (of the Tribulation) so as to enjoy the rain rather than suffer the fire." (McLean)

**Not agreeing much with Ryrie, Vine and Wuest here; Williams makes the most sense to me, though McLean's explanations are rather compelling.

Hebrews 6:1-3

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. and of instruction about washings,the laying on of hands, the resurrection of the dead, and eternal judgment. And this we will do if God permits. (ESV)

leave - "We now come to a careful study of the two Greek words translated 'leaving' [leave] and 'let us go on.'  A correct understand of these is absolutely essential to the proper exegesis of the passage we are treating.  The word translated 'leaving' is a verb meaning 'to put or place,' with a preposition implies separation and is used with a case in Greek which implies separation...To use the word 'leaving' in the sense that a superstructure of a house leaves the foundation and yet builds on it, as is done by some expositors, is a case of English eisegesis (reading into the text what is not there).  But such a usage will not stand the scrutiny of the Greek exegesis of this word (taking out of the text what is there), nor is it in accord with the historical background and the analysis of the book. 

"The word is an aorist participle.  Greek grammar tells us that the action of the aorist participle precedes the action of the leading verb in the sentence, which in this case is 'let us go on.'  The aorist tense speaks of a once for all action.  We could translate, 'Therefore, having abandoned once for all the principles of the doctrine of Christ, let us to on to perfection.'  The act of abandoning is the pre-requisite to that of going on.  One cannot go on without first separating one's self from that to which one is attached...We now come to the word translated 'let us go on.'  The verb means 'to carry or bear,' (phero)...The word is in the passive voice, which means that the subject is passive or inactive itself and is being acted upon by some outside agent.  Thus we could translate, 'abandoning once for all . . . let us be carried along.' 

"Now what does the writer exhort these Hebrews to abandon, and to what does he urge them to allow themselves to be borne along?...An exegete...will consult the historical background and analysis of the book.  And that is exactly what we will.  We found that the writer proves twice over that the New Testament in Jesus' Blood is superior to and takes the place of the First Testament in animal blood.  After proving this, he shows that faith is the only way of appropriating the salvation which the High Priest procured for sinners at the Cross.  In the light of this demonstration, he warns them against falling away.  He exhorts them to go on to faith in the New Testament Sacrifice.  Having left the temple sacrifices, and having identified themselves with the visible Church, from what could they fall away but from their profession of Messiah as High Priest, and to what could they fall back to but First Testament sacrifices?

"Thus the words, 'the principles of the doctrine of Christ,' must refer to the First Testament sacrifices, for these Jews are exhorted to abandon them.  Likewise, the word 'perfection' must speak of the New Testament Sacrifice to which they are exhorted to allow themselves to be borne along..." (Wuest)

elementary doctrine of Christ - "i.e., the basic teachings about Christ and the Christian religion" (Ryrie)

"These were 'the oracles of God' in 5:12.  The exhortation is against continuing in the state which is content with mere repetition of things of an elementary character." (Vine)

maturity - "The exhortation to these people is for them to go on to Christian maturity and to stop wasting time and opportunities.  They knew the first principles, or basics, of Christianity and are being exhorted to go on from there." (Ryrie)

"The perfection [maturity] consists in the full knowledge of Christ, as Paul says in Philippians 3:10, and hence the state of the full-grown man." (Vine)

dead works - "i.e., all that an unsaved person does, whether good or evil, since one who is dead in sin can only do dead works that can never gain saving merit before God." (Ryrie)

"The metaphor is that of a building work which consists of a foundation without any edifice, and which therefore is not really a building.  These two doctrines and those which follow belonged to the period before Christ became manifested." (Vine)

"Repentance from dead works" is First Testament teaching, was preached by John the Baptist, and is in contrast to New Testament teach of repentance toward God (Acts 20:21)." (Wuest)

faith toward God - "'Faith toward God' is First Testament teaching, and is contrasted to the New Testament teaching of faith in our Lord Jesus Christ (Acts 20:21)." (Wuest)

instruction about washings (or, as in some versions, baptisms) - "The distinction between various baptisms is a necessary part of basic Christian doctrine (e.g., the baptism of Jewish proselytes, baptism by John the Baptist, Christian baptism)." (Ryrie)

"Not Christian baptism, but, as in the R.V. margin, "washings"; so this word is rendered everywhere else; see 9:10; Mark 7:4, 8.  They were the ceremonial washing, e.g., of the Aaronic priests (10:22; Ex. 30:19-21; Lev. 16:4, 24), emblematic of the removal of defilement and the necessity of holiness." (Vine)

"'The doctrine of baptisms' (same Greek word translated 'washings' in 9:10) refers to the ceremonial ablutions or washings of Judaism, and is typical of the New Testament cleansing of the conscience from dead works to serve the living and true God by the washing of regeneration and renewings of the Holy Ghost (Titus 3:5)." (Wuest)

"The Hebrew reader of this epistle would have no difficulty understanding which of the baptisms could be left behind for that which was better, the Holy Spirit baptism of Pentecost [versus the Christian's baptism by God's Spirit into the Body of Christ - 1 Cor 12:13], of which they were partakers." (McLean)

the laying on of hands - "As by the priest on the sacrifice, Leviticus 16:21, and by the offerer, e.g., Leviticus 1:4; 3:2, etc." (Vine)

"The 'laying on of hands' refers to the imposition of the offerer's hand upon the sacrificial offerings of the Levitical system (Lev. 1:4), and is typical of the act of a sinner today laying his hand of faith upon the sacred head of the Lamb of God." (Wuest)

the resurrection of the dead - "This doctrine had been taught (Job 19:25-27, R.V.; Ps. 17:15; Is. 53:10, 12)." (Vine)

"'The resurrection of the dead,' an Old Testament doctrine, is more fully developed in the doctrine of the out-resurrection from among the dead (Phil. 3:11 Greek) which indicated that there are two resurrections, one of the saints, the other of the lost." (Wuest)

and eternal judgment - "See, e.g., Isaiah 66:24.  The truths of these doctrines were none of them new to Jews before Christ came." (Vine)

"'Eternal judgment' of the old dispensation is in contrast to the 'no judgment for the believer in Christ' of the new.  Thus, these Hebrews are exhorted not to return to  First Testament teaching, but to go on to faith in the New Testament Sacrifice." (Wuest)

And this we will do if God permits - "But coupled with this exhortation is an ominous hint, as Vincent calls it.  It is in the words, "And this will we do if God permit."  Here are his words: "An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme, and them from receiving his higher instruction.  The issue is dependent on the power which God may impart to his teaching, but His efforts may be thwarted by the impossibility of repentance on their part.  No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching."  All of which goes to say that while there is such a thing as the sovereign grace of God, yet there is also such a thing as the free will of man.  God never in the case of salvation violates man's free will.  The choice must be made by these Hebrews between going back to the sacrifices or on to faith in Christ as High Priest.  But their spiritual declension if persisted in, would result in their putting themselves beyond the reach of the Holy Spirit.  This is implied in 3:7, 8 where they are warned that if they desire to hear the voice of the Holy Spirit, they should not harden their hearts, the implication being clear that they could harden their hearts to the extent that they would have no more desire to hear the voice of the Holy Spirit.  This shows that the 'impossibility' of 6:4, 6 resides in the condition of their hearts, not in the grace of God." (Wuest) 

"Some make the first six verses of [Hebrews 6] totally hypothetical while others attempt to retranslate the passage so as to escape what the words actually say.  Armenians, believing salvation is performance and covenant related, love the passage as they tend to be evangelistic about getting people lost rather than seeing people saved.  Calvinists, believing everything is predestined, turn the passage into an illustration that should not be taken literally.  The beauty of...dispensational understanding is that we can believe our Bible as it stands and exposit the passage with very little difficult." (McLean)

**I'm not agreeing much with what Ryrie says; doesn't make sense.

Hebrews 5:1-14

What is the theme of this chapter?

The Perfect High Priest.

What is the key verse(s) of this chapter?  Verses 9-10

And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek. 

What can I apply to my life from this chapter (things to do/avoid)?

I should not to be content with milk but pursue strong meat.  However, my focus should be practical, not theoretical.  The purpose of strong meat is not to be satisfied to know what I know, but use what I know.  My theology must become biography. 

Additional observations/questions:

Back to chapter two's question: "Verses 3 and 4 are the hardest verses for me to understand; is the audience unsaved Hebrews or slothful, believing Hebrews?  For now I'm leaning toward unsaved Hebrews, but maybe I'll change my mind as I study more of this book."  Last week's question:  "Have I come any closer to a conclusion on this?  Maybe the audience is neither.  Maybe it was just Hebrews who had believed Jesus Christ is the Messiah but now needed to understand all that the cross had accomplished, partly because Judaism as a religion (sacrifices, etc) was about to come to an end in 70 AD, but mostly because it was the next step in increasing their understanding.  I think McLean was probably right when he said, "...the book of Romans explains the cross to the body of Christ, Hebrews explains the cross to Israel."  This week's observation:  Williams rather confirmed this interpretation this week.  Are he and McLean right?

New question this week:  McLean brought up the point that the readers of Hebrews were to obey (v 9), giving more credence to the view that these Jews were still under Kingdom law.  Does he have a point?  Or does it merely mean the readers were to obey whatever God said was necessary for salvation?  Or are these one in the same?

Hebrews 5:11-14

Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you have need again for someone to teach you the elementary principles of the oracles of God, and you have come to need milk and not solid food. For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant. But solid food is for the mature, who because of practice have their senses trained to discern good and evil.

v 12 - though by this time - Better, although by now.  I.e., in consideration of the time they had been believers; milk - elementary truth (see 1 Cor 3:1-3 - And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able, for you are still fleshly. For since there is jealousy and strife among you, are you not fleshly, and are you not walking like mere men?; solid food - deeper truth of the Word, i.e., the teaching about Melchizedek

v 13 - immature believers do not know about or put into practice teachings of righteousness

v 14 - the mature - maturity involves (1) time (v 12); (2) growth in the knowledge of the Word of God (v 13); and (3) experience in the use of the Word in discerning between good and evil (vs 13-14)

"Hebrews 5:11-6:20 — This parenthesis blames the dullness of those to whom the letter is addressed.  As pointed out in the Introduction they were Hebrews who believed that Jesus of Nazareth was the promised Messiah, and hat, though crucified, He was living and was about to return to Jerusalem to restore the throne of David and introduce the millennial world.  They were at the same time zealous observers of the Law of Moses.  But it was possible to take this position sincerely and yet not be Christians in the sense of Romans 3:8.  Vital Christianity demanded the raising of the moral question respecting sin; the atoning character of Christ's death; the necessity of the New Birth; and of faith in Him as a Saviour from the wrath to come.  It was to all this that the Apostle would bring these Hebrews...They were urged to go on from the infancy of John the Baptist's ministry (Heb 6:1-2) and from the childhood of Pentecostal miracles (Heb 6:4-5) to full manhood ("perfection"), i.e., to real conversion.  John the Baptist preached the rudiments of the teaching respecting the Messiah — that is repentance, faith, ceremonial washings, and, in obedience to Leviticus, of laying their sinful hands on the head of the sacrificial lamb; and in calling upon his hearers to escape from the wrath to come, he preached the resurrection of the dead and eternal judgment.  The importation of what is called Christian baptism and confirmation into verse 2 is an illustration of the ignorance of verse 12." (Williams)

Hebrews 5:1-10

For every high priest taken from among men is appointed on behalf of men in things pertaining to God, in order to offer both gifts and sacrifices for sins; he can deal gently with the ignorant and misguided, since he himself also is beset with weakness; and because of it he is obligated to offer sacrifices for sins, as for the people, so also for himself. And no one takes the honor to himself, but receives it when he is called by God, even as Aaron was. So also Christ did not glorify Himself so as to become a high priest, but He who said to Him, “YOU ARE MY SON, TODAY I HAVE BEGOTTEN YOU”; just as He says also in another passage, “YOU ARE A PRIEST FOREVER ACCORDING TO THE ORDER OF MELCHIZEDEK.” In the days of His flesh, He offered up both prayers and supplications with loud crying and tears to the One able to save Him from death, and He was heard because of His piety. Although He was a Son, He learned obedience from the things which He suffered. And having been made perfect, He became to all those who obey Him the source of eternal salvation, being designated by God as a high priest according to the order of Melchizedek.

vs 1-10 - the qualifications for high priest are stated in these verses - Aaron serving as the model: (1) he had to be a man (v 1); (2) he had to be compassionate (v 2); (3) he had to be chosen by God (vs 4-6); (4) he had to learn through suffering (vs 7-8)

v 2 - "The high priest must be able to be moderate and tender toward the ignorant.  The word is defined by its historical background.  In Numbers 15:22-31 we learn that even sins committed through ignorance of God's commandments must be atone for (see also Hebrew 9:7).  This was required by the Levitical law as a means of educating the moral perception, also in order to show that sin and defilement might exist unsuspected, that God saw evil where men did not, and that His test of purity was stricter than theirs." (Kenneth S Wuest)

v 4 - called...as Aaron was - see Ex 28:1 - Then bring near to yourself Aaron your brother, and his sons with him, from among the sons of Israel, to minister as priest to Me—Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

vs 5-6 - (from Ps 2:7 and 110:4) "The begetting of Christ as a priest forever after the order of Melchisedec takes place at the resurrection of Israel's Messiah, and that is what they did not know in the gospels but are learning here.  With only the gospels and Acts, the Hebrew people would have no idea as to how their Messiah's cross had benefited them; and it is only from this book of Hebrews that the bigger and better picture emerges." (McLean)

v 7 - offered up both prayers and supplications with loud crying and tears - refers to occasions like those of Jn 12:27 - “Now My soul has become troubled; and what shall I say, ‘Father, save Me from this hour’? But for this purpose I came to this hour."; and the experience in Gethsemane (Matt 26:39-44)

"The cup for Him in Gethsemane included two things, that He was to be made sin, and that the fellowship between Father and Son would be broken.  Our Lord fully expected to be raised out from among the dead.  Hence there was no need of such a petition.  Furthermore, if He had prayed for escape from physical death, His prayer was not answered.  And the writer to the Hebrews says that this prayer spoken of in 5:7 was answered, which shows that escape from physical death was not in the writer's mind.  The prayer here was a petition to be saved out from under death.  It was a prayer for resurrection, uttered on the Cross.  It is believed, and with good reason, that our Lord uttered the entire twenty-second Psalm while hanging on the Cross.  It is His own description of what took place there.  Verses 1-13 speak of His heart sufferings; those due to His abandonment by God in verses 1-6, those due to the fact that mankind spurned Him in verses 7-13.  His physical sufferings are described in verses 14-18.  His prayer for resurrection is recorded in verses 19-21, and His thanksgiving  for answered prayer in verses 22-31." (Kenneth S Wuest)

"He prayed to be saved "out of death" and was heard because of His perfect submission to the suffering of that supreme horror.  That prayer must have been offered more than once (Mk 10:32-34; Jn 11:33; 12:27; Lk 22:44).  It was answered in resurrection." (Williams)

v 8 - Son (and thus God) though He was, as the incarnate one He learned obedience through suffering (Isa 50:5-6) for maturing and proving (Lk 2:52)

"The teaching is parallel to that of Philippians 2:8, though there are points of distinction.  Each, for example, declares His deity in a different way, the one in regard to His being "in the form of God," the other as to His being His Son.  Christ was not taught to obey; He voluntarily passed through the experience of being obedient, and through all the suffering which that experience involved, the while He found His constant satisfaction in fulfilling the Father's will.  He learned obedience in that this experience was new to Him." (Vine)

"In the days of His flesh, Christ was learning about life in the flesh of sinful humanity, Christ was not learning how to become equal with God (Col 1:17-19; 2:9)." (McLean)

"As a Son it was necessary that as a Priest He should, through suffering, learn obedience — not learn to be obedient, for that would prove Him to be a sinner — but being sinless He learned obedience in order to have compassion on the ignorant and to sympathize with the feeble." (Williams)

v  9 - to all those who obey Him - obey — hupakouo — means to listen, and then to obey the word spoken

v 10 - according to the order of Melchizedek - "Our Lord could never have been a Levitical priest because He was born of the tribe of Judah (Heb 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 (Heb 7:4; 1 Tim 2:5); both were king-priests (Gen 14:16; Zech 6:12-13); both were appointed directly by God (Heb 7:21); both were called "King of righteousness" and King of peace" (Heb 7:2; Isa 11:5-9)." (Ryrie)