Jesus Christ is Superior to Aaron as God’s High Priest (Hebrews 4:14–10:18): Part 2 of 7

Need for Spiritual Maturation

Jesus is 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. 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. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. 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 5:11-14, NKJV).

The Christian community to whom Hebrews was written should have been much further along in their spiritual development than they currently were. “We” (plural authors?)¹ have much to say about the Melchizedek order of priest.² But it is hard to explain (cf. Mark 4:33; John 16:12; 2 Pet. 3:16), especially to the spiritually immature and “dull of hearing” (cf. Matt. 13:15). “Dullness of hearing is a metaphor for mental sluggishness and spiritual apathy” (N. Lightfoot, Jesus Christ Today 112).

For by this time “you ought to be teachers.” Every Christian is expected to be a teacher in some sense: (a) by example (Matt. 5:13-16; Rom. 16:19; 1 Tim. 3:7; 4:12, 15; 5:25; 1 Pet. 2:11-12); (b) open confession of faith (Matt. 10:32; Heb. 4:14; 10:23); (c) defense of one’s faith (1 Pet. 3:15; Jude 3); (d) evangelistically fulfilling the “ministry of reconciliation” (2 Cor. 5:17-21; cf. Matt. 28:18-20); and (e) some will go on to develop and utilize God-given teaching talent (Rom. 12:7; Eph. 4:11).

Instead, these readers needed to be re-taught the first/elementary principles of God’s word. Spiritual “milk” is for spiritual infants (5:12c-13; 1 Cor. 3:1-2; 14:20; cf. 1 Pet. 2:2), while spiritual “meat” or “solid food” is for the mature in faith (5:12c-14; 1 Cor. 2:6; 3:1-2; 14:20; Eph. 4:13-14). Unfamiliarity with God’s word leaves one spiritually weak and vulnerable. Conversely, regular use and practice of God’s word exercises and trains the senses so the mature Christian can make wise, responsible choices (cf. Phil. 1:9-10; 1 Thess. 5:21).

Admonition and Warning: the Danger of Not Progressing

“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, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits” (Hebrews 6:1-3).

Moving on to “perfection” or “maturity” (cf. 2 Pet. 1:1-12; 3:17-18) requires progressing beyond the elementary teachings of Christ. The phrase tón tēs archēs tou Christou logon is literally “the word of the beginning of the Christ.” Rather than the objective genitive alluding to teachings “about Christ” (NASB, NIV, NRSV), the expression is better understood in the subjective genitive sense of teachings from Christ (and his inspired agents), i.e., Christ’s doctrine or the body of Christian teaching (cf. John 8:31-32, 51; 14:21, 23; 15:10, 14; 1 John 2:3-5; 2 John 9). The most basic of these teachings are listed in three sets of pairs: (1) repentance and faith; (2) baptisms and laying on of hands; (3) resurrection and eternal judgment.

The first of these is “repentance from dead works” (9:14; Acts 2:38; 3:19, 26; 26:17-20). Biblically understood, this involves at least four fundamental components: (a) godly sorrow due to sin (2 Cor. 7:9-10), (b) turning from sinful ways (Acts 3:19, 26), (c) turning to God and his ways (Acts 26:18-20), and (d) observable reformation of life (Acts 26:20).

Next is “faith toward God” (11:6; 12:2). Rather than the proverbial “blind leap in the dark,” genuine faith is built on assurance and conviction (11:1), without which God cannot be pleased (11:6). Biblical faith is neither inactive nor unresponsive nor divorced from obedience (11:8; cf. Jas. 2:14-26).

Teaching of baptísmōn concerns “baptisms” (N/KJV, NIV, NRSV), “washings” (NASB), “ablutions” (RSV) (cf. 9:10). At least seven “baptisms” are mentioned in the NT: of Moses (1 Cor. 10:1-2), of suffering (Mark 10:38-39), of fire (Matt. 3:11), Holy Spirit (Acts 1:5), for the dead (1 Cor. 15:29), John’s (Acts 18:25), and into Christ’s death, burial and resurrection (Rom. 6:3-5). The word “baptism” simply means immersion, and each of these baptisms was intended for a particular purpose and for specific individuals. The “doctrine of baptisms” could be the teaching about any or all of these. 

There were also ritual “washings” (baptismōn) among the pagans and Jews, and the idea here may be that of teaching the distinction between these and the baptism practiced by Christians, although in the context of Hebrews the Jewish ritual washings would seem to be more relevant (cf. 9:10; Mark 7:4). When Paul wrote his letter to the Ephesus church, there was only one valid baptism for penitent believers (Eph. 4:5): the baptism of the Great Commission (Matt. 28:19), a burial and resurrection in water (Col. 2:12; Acts 8:35 ff.), for the remission of sins (Acts 2:38), which places one into the community of the saved (Acts 2:41, 47; Gal. 3:27; etc.).

The “laying on of hands” had multiple purposes during the NT period: (a) customary sign recognizing and appointing persons for ministry (Acts 13:3; 1 Tim. 4:14; 5:22; cf. Acts 6:6; Num. 27:18-19, 23); (b) healing (Mark 5:23; 6:5; 16:18; Acts 28:8); (c) imparting miraculous power of the Holy Spirit by the apostles (Acts 6:5-8; 8:14-20; 19:6; 2 Tim. 1:6); (d) blessing (Matt. 19:13-15; cf. Mark 10:13; Luke 18:15).

Teaching about the “resurrection of the dead” (Acts 2:23-32; 3:14-15; 10:40; 1 Cor. 15:1-4, 12-20) was not accepted by everyone (Matt. 22:23; Acts 23:8; 1 Cor. 15:12). Jesus was the “firstborn” [protoktokos – ‘preeminent’] from the dead (Col. 1:18; Acts 13:34; 1 Cor. 15:1-4). Coinciding with Christ’s return (1 Thess. 4:16), the future resurrection pertains to everyone who has died, whether good or evil (John 5:28-29; Acts 24:15).

The “eternal judgment” (Acts 10:42; 17:30-31; 24:25) points to an appointed day in the future (Acts 17:31; Heb. 9:27) when God judges the world through Christ (Acts 10:42; 17:31) with everlasting rewards and punishments (Matt. 25:46). The word of Christ is the standard of judgment (John 12:48), and all are destined to stand before his judgment seat (2 Cor. 5:10).

“And this”—moving on to maturity—“we will do”—assuredly—“if God permits”—providentially according to his purpose (cf. Acts 18:21; 21:14; Rom. 1:10; 1 Cor. 4:19; 16:7; Jas. 4:13-15).

The Possibility of Apostasy and the Point of No Return

“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. 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 6:4-8).

It is possible for a child of God to fall from grace (cf. 3:12-13; 4:1; 10:35-38; 12:15, 25; 2 Pet. 2:20-22). It is possible for an unfaithful child of God to repent and be restored to faithfulness (cf. Acts 8:21-22; Gal. 6:1; Jas. 5:19-20). It is also possible for someone to become so hardened in sin that it is impossible to renew the defiantly rebellious one again to repentance (cf. 3:12; Matt. 7:6; John 8:42-47; 2 Thess. 2:9-12; 1 Cor. 1:18). The ASV reads, “… it is impossible to renew them again unto repentance, seeing [n. ‘the while’] they crucify to themselves the Son of God afresh, and put him to an open shame” (v. 6). For this type of person, who callously disregards what the Lord has done, Jesus’s death is worthless.

Using agricultural imagery (vv. 7-8), those who accept God’s gracious provisions and are fruitful in his service are blessed, whereas those who defiantly reject his goodness and gracious offerings through Christ are unfruitful and destined for condemnation (cf. Matt. 7:16-20; John 15:1-8). Let us learn from these admonitions and continue growing in our knowledge and faith.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Plural Authorship of Hebrews (Part 2),” Moore Perspective (20 July 2016), <Link>.

     ² NASB text and footnote: “him,” “Him,” or “this”? The phrase peri hou (neuter or masculine?) may be interpreted (a) generally, “about which matter,” (b) specifically, about the subject of Christ as high priest, (c) about Christ generally, (d) about Christ as high priest like Melchizedek, or (e) about Melchizedek (see P. Ellingworth, Hebrews 299). 

Related Posts: Hebrews 4:14–5:10, Heb 6:9-18

 

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For His Glory: Let my conviction be like Joseph’s

     He was a spoilt brat, a know-it-all teenager who made sure everyone else knew that he knew it all. He was a conceited, arrogant, self-centered, boastful, tattle-tale, who didn’t know when to keep his mouth shut and hadn’t yet developed the skills to win friends and influence people. Rather, he generated animosity and resentment, especially in his own family. To put it bluntly, he was a real jerk.

     Joseph was the favored and pampered son of the patriarch Jacob. Though he had everything on his side, so much going for him, and so much potential, he ended up alone in a deep, dark, damp, gloomy pit (Gen. 37:1-24).

Why do bad things happen to good people?

     On this occasion, Joseph pretty much brought it on himself. Sometimes we suffer because we make bad choices; we’re selfish, we don’t treat others with respect and dignity, and we end up dejected in the pit of despair. But these negative consequences we face due to our own immaturity and stupidity are not necessarily bad. Sometimes we need a wake-up call. We need the realities of life to kick us in the gut and help us realize that being a self-absorbed jerk is not the way we ought to be.

     It could’ve been worse. It was this dark, gloomy pit that saved Joseph’s life. And it began his journey toward maturity, developing integrity and character that would not only serve him well through life, but would be a blessing to so many others along the way.

     He ended up a slave in Egypt. For a Jewish boy separated for the first time from his family in a distant land, could it get any worse? Well, as a matter of fact, it could. And it did. Yet despite his dismal circumstances, the Lord was with Joseph, and the Lord blessed him (Gen. 39:2). Joseph rose to prominence as a servant in Potiphar’s house. He was finally maturing, and so was his faith. When cornered by Potiphar’s wife and offered the passing pleasures of sin, his unwavering conviction compelled him to respond: “How then can I do this great wickedness, and sin against God?” (Gen. 39:9). And how was he rewarded for doing the right thing? Once again, he ended up in a dark, gloomy hole (v. 20).

Why do bad things happen to good people?

     Sometimes we suffer for righteousness’ sake because of the bad choices of others. But even in this dreary place in these miserable conditions, the Lord never left Joseph. The young man was blessed, and he prospered, and he was eventually delivered, once again rising to prominence. Yet there were more hardships to come. A seven-year famine hit, adversely affecting everyone throughout the region, including Joseph’s family in Canaan.

Why do bad things keep happening to good people?     

     Whether we have it all figured out or not, at least we know this: the adversities of life give the people of God the opportunity to be a beacon of hope, to be God’s instrument in blessing other people’s lives. Later Joseph would say to his brothers, “… for God sent me before you to preserve life” (Gen. 45:5). Thanks to Joseph providentially being in the right place at the right time, despite the extreme challenges he faced along the way, and because of his resolute commitment to never give up on God who never gave up on him, multitudes survived the seven-year famine, including his own family, his father Jacob, his brothers and their respective families, preserving the seed-line of the promised Messiah in whom you and I now have everlasting hope.

     Why do bad things happen to good people? Sometimes it’s because we face the consequences of our own bad decisions and stupid actions. Sometimes it’s because we try to do what’s right and then suffer because of the bad choices of others. And every time, we are afforded opportunities as God’s children to be a blessing to our fellow humans who are lost and hurting. For His Glory: let my conviction be like Joseph’s.

--Kevin L. Moore

*FHU chapel talk 2nd March 2016, based on Gen. 37:1–50:26.    

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