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IV.
A Great High Priest ()
C.
Christ's Qualifications as High Priest ()
3.
() We should take these words in the sense of "son though He was" rather than "although He was a Son." It is the quality of sonship that is emphasized. Jesus' stature was such that one would not have expected Him to suffer. But He did suffer, and in the process, He learned obedience. This, startling though it is, does not mean that Jesus passed from disobedience to obedience. Rather, He learned obedience by obeying God His Father. There is a certain quality involved when one has performed a required action — a quality that is lacking when there is only a readiness to act. Jesus’ actions were in obedience to what God His Father wanted for Him.
4.
() Here we must make a similar comment about Jesus' being "made perfect." This does not mean that He was imperfect and that out of His imperfection He became perfect. There is a perfection that results from having suffered; it is different from the perfection that is ready to suffer. "He became" indicates a change of relationship that follows the perfecting. The suffering that led to the perfecting did something — Jesus became "the source of eternal salvation." "Eternal" means "pertaining to an age". Normally the word refers to the age to come and so means "without end", though it can also be used of what is without beginning or end () or simply of what is without beginning (). It is used of what does not end in connection with redemption (), covenant (), judgment (), and inheritance (). Jesus will bring people a salvation that is eternal in its scope and efficacy, a salvation that brings them into the life of the world to come. It is a nice touch that He who learned to obey as the God-Man brought salvation to those who obey God.
5.
() The divine writer has forcefully made his point that Jesus shared our human life. He was qualified to be High Priest because of His common nature with us and His compassion. Now the writer returns to the thought that Jesus was anointed High Priest by God His Father. What is to become His characteristic designation throughout this letter is a title not given by people, nor assumed by Himself, but conferred on Him by God His Father: "[High Priest] forever according to the order of Melchizedek" (; ).
6.
() Although the NASV takes this to be the opening of a new paragraph, it is better to take it as completing the preceding paragraph about Jesus being our High Priest. The divine writer points out that there is a good deal that could be said about his subject. It is "hard to explain", not because of some defect in the writer or the intrinsic difficulty of the subject, but because of the slowness of the learners. This leads to a new train of thought that is pursued throughout chapter 6. "This" refers to the way Melchizedek prefigures Christ. “Have become is an acquired state, not a natural one. "Dull of hearing" means "sluggish" or "slothful". His readers ought to have been in a different condition, but they had allowed themselves to get lazy and to merge Judaism of the first century with Christianity because their Jewish ancestors belonged to Judaism. Their indolent (lazy) condition led them to ignore the fact that first century Judaism was anti-Christian. Thus, it merited God’s wrath as apostasy. However, based on an earlier commendation of his readers, those worthy of his praise must be figured in when he speaks negatively about professing Jewish Christians.
V.
The Danger of Apostasy ()
Obviously, the author was much concerned lest his readers slip back from their present state into something that amounts to a denial of Christianity. So, he utters a strong warning about the dangers of apostasy. He wants his friends to be in no doubt about the seriousness of falling into it.
A.
Failure to Progress in the Faith ()
This little section is of special interest because it shows that most of the recipients of the letter were people of whom better things might have been expected. They should have been mature Christians. Since they had evidently been converted for quite some time, they ought to have made more progress in the faith than they in fact had. The author is troubled by the spiritual immaturity of many Hebrew Christians.
1.
() The readers had been Christians for long enough to qualify as teachers. This does not necessarily mean that the letter-book was written to a group of teachers, for the emphasis is on spiritual growth. Those addressed had failed to grow spiritually, though they had been believers long enough to do so. (; cf. ) Christians who have really progressed in the faith ought to be able to
instruct others. But, far from this being the case, many of them still needed instruction, and that in elementary biblical truths.
a.
"Someone to teach you" stands over against "teachers" and points up the contrast. Their knowledge of the faith is minimal when it ought to have been advanced. "The elementary principles" renders an expression that is equivalent to our "ABCs". It points to the real beginnings. The Greek word means something like the "ABCs of the beginning of the oracles of God". There can be no doubt as to the elementary nature of the teaching in question. But it is not quite clear what "oracles of God" [God's Word] is. Quite possibly the Old Testament is meant, though some think it is the entire Jewish system (Old Testament included). Since the expression is quite general, it seems better to take it of all that God has spoken — i.e., the divine revelation in general.
b.
The verse ends with another strong statement about the plight of the readers. "You have come to need milk" renders an expression that literally means "you have become having need of milk", an expression in which "you have become" is important (cf. ). Once again, the writer is drawing attention to the fact that his readers have moved their position. Always in the Christian life, one either moves forward or slips back. It is almost impossible to stand still. Many of these people had not advanced; so, the result was that they had gone back and had "become" beginners. () The contrast between milk and solid food is found elsewhere. "Milk" stands for elementary instruction in the Christian way; "solid food" is, of course, more advanced instruction, the kind which teaching beginners cannot make much of, but which is invaluable to those who have made some progress spiritually. What is appropriate at the early stages of the Christian life may cease to be suitable as time goes on except as review.
2.
() The author in verses 13 and 14 now explains his reference to milk and solid food. "Everyone" is inclusive; in other words, the author is saying, "This is the way it is". Christians occupied with elementary truths are spiritually still infants and must be treated as such. They are without experience in the "word of righteousness". "Righteousness" means the right conduct God expects believers to follow, but which many of the readers of this letter have not been following as indicated by their inattention to the spiritual danger of anti-Christian Judaism in the first century.
3.
() With "but" the author contrasts infants in verse 13. Mature people, who "have their senses trained", need solid food. The New Testament makes considerable use of metaphors from athletics, as our writer does here. Mature Christians constantly exercise themselves in spiritual perception, and the result is manifest. They can "discern good and evil" and, therefore, the implication runs, will not be in danger of doing the wrong thing to which many of the readers find themselves attracted. Lacking this perception, Christian service will always be immature and partial.
B.
Exhortation to Progress ()
Since most of the readers were still in need of milk, we anticipate that this is what the divine writer will provide. Instead, he says he will leave elementary things and go on to "maturity". We expect him to introduce this with "despite your condition" or the like. Instead, we get "therefore". The reason for this may lie in what he calls the "elementary teachings". Almost every item in his list had a place in an orthodox Jewish community.. He may have felt that to concentrate on this area would be of no help to those slipping back into Judaism. Therefore, he goes on to instruction in "solid food."
1.
() The writer links himself with his readers in his exhortation to leave elementary things behind and go forward. He sees "repentance from dead works" as basic. "Repentance" was the first thing required in the preaching of John the Baptist, Jesus, and the apostles; and it remains basic. Repentance is "from dead works", a phrase that has been understood to mean legalistic adherence to Jewish ways (works that could never bring life) or genuinely evil actions (actions that belong to death and not life). The latter seems preferable. () Linked with this is the positive attitude of "faith in God." Faith matters immensely to the divine author. As used here, it means more than a conviction that there is a God; it means trusting in that God in a personal relationship. () And it is not so different from faith in Christ as some suggest, because it is basic Christian teaching that God was in Christ.
2.
() "Instruction" is in apposition to "resurrection" and introduces a fresh group of subjects. (; ) "Washings" is a word usually used of purification ceremonies other than Christian baptism, and it is plural (which would be unusual for baptism). There were such purification ceremonies, or lustrations (purify by expiatory sacrifice, ceremonial washing, or some other ritual action), in the Jewish religion as in most other religions of the day. (ff.; ) Sometimes there was confusion over ritual washings. It would thus be one of the elementary items of instruction that converts be taught the right approach to the various "washings" they would encounter.
a.
The "laying on of hands" was a widespread practice in antiquity. Among Christians, hands were laid on new converts (), on Timothy by the presbytery (), and on Timothy by Paul (). This action was sometimes associated with commissioning for ministry and sometimes with the beginnings of Christian service. () It seems to have been connected with the gift of the Spirit, at least on some occasions. It is Christian beginnings, perhaps with the thought of God's gift of the Holy Spirit, that are in mind here.
b.
"The resurrection of the dead and eternal judgment" were topics that went together and were important for Jews and Gentiles alike. They form a reminder that this life is not everything. We are responsible people, and one day we shall rise from the dead and give account of ourselves to God. This must have been of importance to new converts in a time when many people thought of death as the end of everything.
3.
() This verse expresses not only a resolute determination to go ahead on these lines but also a recognition that it is only with the help of God that spiritual growth can be done. We should take these words as coming out of the author's realization that without divine aid the plan he was suggesting was impossible. Many Hebrew Christians were too young spiritually to realize they were doing apostate things in merging first century Judaism with Christianity, unless God got their attention.
C.
No Second Beginning ()
The writer proceeds to underline the seriousness of apostasy from the Christian faith and, indeed, of any failure to make progress. He does this by pointing to the impossibility of making a second beginning. It is impossible for professing Christians to stand still. They either make progress in the faith or slip back. And slipping back is serious; it can mean cutting oneself off from the blessings God offers. The writer is not questioning the perseverance of the saints. As he has done before, he is insisting that only those who continue in the Christian path are the saints. "Christians" who slip back and get cut off by God are simply professing but not possessing Christ.