Hebrews Chapter 5

apostle having made mention of Christ as an high-priest, in the preceding chapter, proceeds in this to give an account of an high-priest, and applies the character of him to Christ; and shows that he is of another order of priesthood than that of Aaron, even of the order of Melchisedec: of whom he could say many things, but the Hebrews were dull of hearing them; which leads him to blame them for their rudeness, and non-proficiency. The description of the high-priest is taken from his relation to men, separation from them, and ordination for them; from his oblation of their gifts and sacrifices; from his sympathy with them, and from his call of God (vv. 1, 2, 3, 4), all which are accommodated to Christ; as his vocation of God (vv. 5, 6), confirmed by two testimonies out of Psalm 2:7 and 110:4, his being a man, and having infirmities, though sinless ones, and his sympathy with men, and compassion on them (v. 7), his obedience and sufferings, and oblation of himself, whereby he became the author of salvation to his people, which is the main thing of his priesthood (vv. 8, 9), and which was not of the order of Aaron, though in some things there was an agreement with it, but of the order of Melchisedec (v. 10), of whom the apostle could say many surprising things; but these Hebrews were dull of apprehension and incapable of receiving them (v. 11).

And then he proceeds to blame them for their dullness, which he aggravates by the time they had been in the school of Christ, when it might have been expected they would have been teachers of others; by their being yet scholars, and of the lowest class, who had need to be taught the first rudiments of the Christian religion; yea, by their being as babes that stood in need of milk, and could not hear meat (v. 12), And then follows a description both of babes, and of adult persons; such as are unskillful in the word of righteousness are babes; and use milk; but those who exercise their spiritual senses, to discern between good and bad doctrine, are adult, and can digest strong meat (vv. 13, 14).

B. Christ is Superior in His Qualifications	5:1-10
1. Aaronic Priesthood	5:1-4
2. Melchizedekian Priesthood	5:5-10
C. Third Warning: Danger of Not Maturing	5:11--6:20
1. Dullness of Hearing	5:11-14

The recurring theme in this epistle is that of Jesus as our High Priest. This is in keeping with the overall purpose of the epistle which is to show the superiority of Jesus and His new covenant [Chapters 5-9 focuses on Jesus’ high priesthood-His superior priesthood makes the new covenant better than the old covenant]. His superiority is compared to that of the Prophets (Heb. 1:1-3), the Angels (Heb. 1:4-2:18) and Moses (Heb. 3:1-6). It is only natural that a comparison to Aaron and his priesthood be made.

The actual comparison with Aaron will follow: first verses 1-10 will review the qualities required in high priests and second it will establish that Jesus does indeed qualify as a High Priest. This section of Scripture can be enlightening and increase one’s appreciation of Jesus as our High Priest.

1 For every high priest taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins:

· “For every high priest taken from among men” - every one that was a high priest under the law was a man that he might be a high priest for men...this was required that compassion might be shown. Only a man could rightly minister on behalf of men.

· “Is ordained for men” - ordained for the good of those that they were to be ministered to through the priestly office...the priest was invested with a superior office.

· “In things [pertaining] to God,” - That is, the high priest’s work involves the things that God has to do with men...the high priest presided over men in the name of God and declared the will of God to them...the high priest also represented men and presented their sacrifices to God.

· “That he may offer both gifts and sacrifices for sins:” - That is, free will offerings, peace offerings, sin and trespass offerings...all types of sacrifices.

1. He is taken from among men (must partake of their nature)…this helps to ensure a spirit of compassion.

5. He did not presumptuously rush into office but was chosen and approved of God (v.4).

2 Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.

· “Who can have compassion on the ignorant,” - those that have committed sins of ignorance…As high priest he was to bring sacrifices for them...the high priest could show pity and sympathy...he has compassion suitable for their condition because he was a man. Note: The high priest was to make a distinction between sins of ignorance and sins of presumption (rebellion).

Þ Numbers 15:22-31— “22 And if ye have erred, and not observed all these commandments, which the LORD hath spoken unto Moses, 23 Even all that the LORD hath commanded you by the hand of Moses, from the day that the LORD commanded Moses, and henceforward among your generations; 24 Then it shall be, if ought be committed by ignorance without the knowledge of the congregation, that all the congregation shall offer one young bullock for a burnt offering, for a sweet savour unto the LORD, with his meat offering, and his drink offering, according to the manner, and one kid of the goats for a sin offering. 25 And the priest shall make an atonement for all the congregation of the children of Israel, and it shall be forgiven them; for it is ignorance: and they shall bring their offering, a sacrifice made by fire unto the LORD, and their sin offering before the LORD, for their ignorance: 26 And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them; seeing all the people were in ignorance. 27 And if any soul sin through ignorance, then he shall bring a she goat of the first year for a sin offering. 28 And the priest shall make an atonement for the soul that sinneth ignorantly, when he sinneth by ignorance before the LORD, to make an atonement for him; and it shall be forgiven him. 29 Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. 30 But the soul that doeth ought presumptuously, whether he be born in the land, or a stranger, the same reproacheth the LORD; and that soul shall be cut off from among his people. 31 Because he hath despised the word of the LORD, and hath broken his commandment, that soul shall utterly be cut off; his iniquity shall be upon him.”

“And on them that are out of the way;” - That is, of the commandments of God...they are like sheep that have gone astray and have turned to their own way...possibly those that have gone out of the way knowingly and willfully. Sacrifices were to be offered in behalf of sins of ignorance but not for sins of rebellion.

· “For that he himself also is compassed with infirmity.” - The high priest could have sympathy due to his own sinful weaknesses...he was a sinner himself...he had personal experience with temptation and all the tendencies of man. A high priest who knew his own weakness would be more likely to be understanding of his brethren.

3 And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

· “And by reason hereof,” - That is, “because of their sinful infirmity.”

· “He ought, as for the people, so also for himself, to offer for sins.” - as he offered sacrifices for the sins of the people the high-priest was obliged to offer for his own sins...in this Christ differed from the high-priest for he had no sin of His own [Christ was born with no sin nature and, therefore could not have sinned {impeccability}].

Here again we may observe the Spirit of God calling attention to the imperfections of the Levitical priests that the way may be prepared for presenting the infinitely superior perfections of Christ...before the high-priest could present sacrifice for the sins of the people, he had to first bring sacrifice for his own sins.

4 And no man taketh this honour unto himself, but he that is called of God, as [was] Aaron.

· “And no man taketh this honour unto himself,” - That is, the honor of the priesthood: this office was an honorable one...their principle honor lay in the work they performed in representing the whole body of the people in the offering of gifts and sacrifices for the people.

No man can take this office upon himself...this office could only be obtained by a call from God...and no man dared to take this office upon his own authority.

· “But he that is called of God, as [was] Aaron.” - as Aaron’s call was from God and was unquestionable, no man could legitimately act as high-priest unless he was Divinely called to that office...that which makes the office lawful is the personal call of God.

5 So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

· “So also Christ glorified not himself to be made an high priest;” - Christ (although the Son of God) was separated to this office as an honor to His human nature, by God...Christ did not take this dignity upon Himself...the honor was bestowed or invested by God...Christ was honored with this office being bestowed upon His Mediatorial office.

· “But he that said unto him, Thou art my Son, to day have I begotten thee.” - this testified to the Father’s acceptance of Christ in the discharge of all the work which He had committed to Christ... Christ undertook nothing that God had not appointed to Him. As evidence of His calling, two Messianic prophecies are offered.

1. His position as God’s Son… thou art my son,” tells us that Christ’s sufficiency as Priest lies in His Divine nature. It was the dignity of His person which gave value to what He did. Because He was the Son , God appointed Him High Priest.

Þ Psalm 2:7— “7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.”

As God’s Son, sitting and ruling at the right hand of God, His calling as a priest is only natural.

Þ Psalm 110:1-3— “1 The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.”

6 As he saith also in another [place], Thou [art] a priest for ever after the order of Melchisedec.

· “As he saith also in another [place],” - the Jews thought of this Psalm when these words were spoken contained in verse 6...what is here said is that the same person (God) who spoke the words of Psalm 110 also expressed the following...

· “Thou [art] a priest for ever after the order of Melchisedec.” - This is an expression of the eternality of Christ’s priesthood and shows a distinction between the Aaronic priesthood and the priesthood of Christ.

2. His appointment as a priest after the order of Melchizedek. “Thou art a priest,” is declarative of God’s eternal decree, of the everlasting covenant between the Father and Son, wherein Christ was designated unto this office.

Þ Psalm 110:4— “4 The LORD hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek.”

7 Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared;

· “Who in the days of his flesh,” - In the time of Christ’s humiliation or the time of His human nature [Christ now maintains His flesh but it is free from infirmities].

· “When he had offered up prayers and supplications” - prayers and supplications are expressive of the frailty of human nature...angels do not pray...however this would indicate the difficulty or the great work necessary to make expiation for sin.

· “With strong crying and tears” - this indicates the intensity of the sufferings of our Priest and the extent to which He felt them. This shows the weight of sin of sorrow and punishment that was laid upon our Priest.

Þ Matthew 26:38— “38 Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me.”

Þ Luke 22:42— “42 Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”

Þ Matthew 27:46— “46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?”

· “Unto him that was able to save him from death,” - to Him that was able to raise Him from the dead...Christ looked to the omnipotence of the Father...In view of God’s omnipotence Christ sought deliverance; in view of His sovereignty, Christ meekly submitted.

This also makes known the cause of Christ’s “strong crying with tears,”...it was the sight of death that would be the result of “the wages of sin,”...that the curse of the law which God inflicts on the guilty. Yet, God has the power to deliver from “the wages of sin”...from the power of the grave.

· “And was heard in that he feared;” - Christ was heard first of all because of God’s approval and His reverence towards the Father. Christ’s personal perfection made His petition acceptable.

8 Though he were a Son, yet learned he obedience by the things which he suffered;

· “Though he were a Son,” - (The Son of God) not by creation, nor by adoption, nor by office, but by nature...Christ had the same nature and perfection as the Father. This should remind us of the Divine dignity and excellence of Christ as the grounds of His everlasting Priesthood.

Þ John 1:1— “1 In the beginning was the Word, and the Word was with God, and the Word was God.”

· “Yet learned he obedience” - That is, obedience unto death...through sufferings He became obedient to death, even death on the cross...He was obedient to the will of the Father or to the authority of the Father...Christ, as the One who was here to maintain the claims of God, He must “magnify the law and make it honorable,” by yielding to it a voluntary, perfect, joyous compliance. Through obedience Christ formed an essential part of His priestly oblation (the act of offering to deity). Christ denied Himself and therefore, learned obedience experimentally.

· “By the things which he suffered;” - the means by which Christ learned obedience was from His sufferings...as a servant of God, Christ suffered through His entire humiliation...this was necessary for our salvation...there was a complete and unquestioning subjection to God...an obedience even unto death according to the will of God. This teaches us the requirement of obedience.

9 And being made perfect, he became the author of eternal salvation unto all them that obey him;

· “And being made perfect,” - That is, in His obedience, through His sufferings...having completed His obedience, gone through His sufferings, and with His sacrifice, He is now perfectly glorified in heaven. This accomplished two things:

1. Christ was made perfect as to the administration of His office in behalf of sinners;

2. With respect unto believers that He might be unto them the “Author of eternal salvation.”

3. Christ was Perfected by virtue of His sufferings “in the flesh”, He has become the “Author” of eternal salvation.

The word “perfect” signifies “to consummate” or “complete” or “to dedicate” or “fully consecrate” or “to cause.” Here the verb is passive, telling us the effect of that act of God on the person of Christ; By His suffering He was perfected. This has reference to the setting apart of Christ as Priest...as the Levitical priests were consecrated by the sufferings and death of animal sacrifices to cleanse them of their own sin, so to was Christ consecrated or made perfect through His sufferings and sacrificial death.

· “He became the author of eternal salvation unto all them that obey him;” - Christ is the cause or author of eternal salvation because it was decreed in eternity past, and because of His sufferings and obedience...by obeying the precept, and bearing the penalty of the law, by the price of His blood, and by the power of His arm; by His death and by His life, by His sacrifice on the cross, and by His intercession in heaven; by bestowing grace here, and glory hereafter shows that salvation is done.

Salvation procured by our High Priest is here contrasted with that obtained by the Levitical high priest: the atonement which Aaron made, held good for one year only.

“To all them that obey him” describes those who are the beneficiaries of our High Priest’s atonement...this is not all men universally but only those that share in the interest of His salvation...this is an “obedience” of faith and identifies us with our Head. Is obedience necessary for salvation? Consider these verses.

Þ 2 Thessalonians 1:7-9— “7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power;”

Þ 1 Peter 4:17-18— “17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 18 And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?”

2. Paul sought to bring about the “obedience of the faith” among all the nations.

Þ Romans 1:5— “5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:”

Þ Romans 16:25-26— “25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began, 26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:”

Þ Romans 10:16— “16 But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report?”

Þ Romans 6:17-18— “17 But God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. 18 Being then made free from sin, ye became the servants of righteousness.”

Þ 1 Peter 1:22— “22 Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, see that ye love one another with a pure heart fervently:”

1. Not if by “works” it is meant “meritorious works” [works by which we EARN salvation]

2. But if it is meant “works of God” [works by which we RECEIVE God’s unmerited gift of salvation] which God has ordained…then YES!

Þ John 6:28-29— “28 Then said they unto him, What shall we do, that we might work the works of God? 29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent.”

b. Since repentance and baptism are likewise enjoined by God, they too would be “works of God” that must be obeyed in order to receive salvation.

Þ Acts 2:38— “ 38 Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.”

Þ Acts 10:48— “ 48 And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days.”

Thus salvation “by grace through faith” does not preclude the necessity of obedience to Christ and His gospel.

· “Called of God an high priest after the order of Melchisedec.” - (See Psalm 110:4 - The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of Melchizedek.) there is a resemblance between the priesthood of Melchizedek and Christ...A most important point has now been reached in the apostle’s argument, the central design of which was to “exhibit” the immeasurable superiority of Christianity over Judaism...our Priest is of Melchizedek...Christ is a priest forever.

“Thou [art] a priest for ever after the order of Melchizedek” - is a solemn and comprehensive address by the Father to the Son and has such vivid and profound sense of the exceeding riches of heavenly knowledge, of the treasures of wisdom and consolation which are hidden in the heavenly Priesthood of our ascended Lord.

Note: That it was consequent upon Christ being officially “made perfect” and becoming “the Author of eternal salvation,” that He was saluted (called) by God as “High Priest after the order of Melchisedec.”

For the moment, the “writer” has established Christ’s qualifications as High Priest.” He has done this by pointing out Christ’s divine appointment and His sympathetic sufferings on our behalf. This makes Christ suitable as the “author of eternal salvation.” But one must not forget that He is the author of salvation “to all who obey Him.”

Here the “writer” will digress and talk to the Hebrews about the marks of spiritual immaturity. Just because one has been a “Christian” for many years, does not mean they are “mature.” They may be like the person who had been a teacher for twenty-five years…when she heard about a job that would mean a promotion, she applied for the position. However, someone who had been teaching for only one year was hired instead. She went to the principal and asked why. The principal responded, “I’m sorry, but you haven’t had 25 years of experience as you claim; you’ve had only one year’s experience twenty-five times.” As there was a lack of improvement on the part of the teacher so it is with many Christians; they have not grown, but simply have repeated their first year of spiritual life many times.

The lack of spiritual growth (spiritual immaturity) is a dangerous thing. For there may be blessings to be enjoyed in Christ that only the mature Christian can truly understand and appropriate. If one remains spiritually immature, they do not come to fully appreciate their standing and blessings that they have in Christ. Deprived of a greater understanding, they are more susceptible to the wiles of the Devil.

11 Of whom we have many things to say, and hard to be uttered, seeing ye are dull of hearing.

· “Of whom we have many things to say,” - That is, of Christ as the fulfillment of the Melchizedek type there were many things to communicate to the Hebrews, such as, the glory of Christ, the priesthood of Christ which was of great concern. Remember, if the Hebrews were to accept the priesthood of Christ, they would be confessing or admitting to the fact that the Aaronic priesthood was no longer of any use.

· “And hard to be uttered,” - difficult things are to be looked into, considered, searched after and insisted on. Yet, these things of necessity would prove to be unpalatable to the Hebrews.

· “Seeing ye are dull of hearing.” - The “dull of hearing” is descriptive of that state of mind in which statements may be made without producing and corresponding impression, without being attended to, without being understood, without being felt. Dr. John Brown in his commentary on the Book of Hebrews comments on the “dull of hearing.”

Such was the state of mind in which many of the Hebrew Christians were; and, what made it more melancholy, they had once discovered a better state of mind. The words, “ye are dull of hearing,” properly signify, ‘ye are become dull of hearing;’ and that this is their meaning is plain from the language of the following verse: “Ye have need that one teach you again which be the first principles of the oracles of God;” ye “are become such as have need of milk, and not strong meat.” When the Gospel was first preached to them, it aroused their attention—it exercised their thoughts; but now with many of them it had become a common thing. They flattered themselves that they knew all about it. It had become to them like a sound to which the ear has long been accustomed, —the person is not conscious of it—pays no attention to it.

I am afraid that this is a very common habit among hearers of the Gospel in the present age. They have been accustomed to hear the Gospel from their infancy; they fancy they know and understand it perfectly; and under this impression, if they continue to read the Scriptures or hear the Gospel, it is almost entirely without anything that can be called intellectual effort. They indolently assent to what their teacher states; but they do so in a way which makes it plain they do not understand it—they are not interested in it.

The Hebrews had become mentally and spiritually what loafers are in the natural world—too indolent to bestir themselves, to lazy to make any effort at improvement. This should be an example for us of the many who are deluded into thinking their eternal salvation is secure and show no evidence, no concern over their present relationship to God.

12 For when for the time ye ought to be teachers, ye have need that one teach you again which [be] the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

· “For when for the time ye ought to be teachers,” - considering the length of time from Pentecost and their hereditary background as Jews, it might have been expected, and indeed it is what should have been, that they should have been teachers of others...to have time for learning, and yet make no proficiency, is an aggravation of dullness...notice the order...one must be a proficient hearer before he can become a proficient teacher...we must not fail to “redeem the time” (Eph. 5:16). “Ye ought to be teachers” tells us of the improvement that should have been expected and the use to which it was to be applied, namely, teaching...this shows us the duty required of us. The natural response to growth is fruit…one bears fruit by teaching others.

Þ Ephesians 5:15-17— “15 See then that ye walk circumspectly, not as fools, but as wise, 16 Redeeming the time, because the days are evil. 17 Wherefore be ye not unwise, but understanding what the will of the Lord is.”

· “Ye have need that one teach you again which [be] the first principles of the oracles of God;” - The apostle continues his reproof of the Hebrews by telling them that they need to learn the Scriptures...Spiritual sloth not only prevents practical progress in the Christian’s life, but it produces regression. The Hebrews had failed to live by the power of the Gospel...instead of going forward they had gone back. If one is unable to teach “the first principles” it demonstrates spiritual immaturity [a stupid Christian is of no practical use].

· “And are become such as have need of milk,” - of the types and shadows, and figures of the law, which were suited for their infant state.

· “And not of strong meat.” - such as the deep things of God or of those deep things concerning the Melchizedek priesthood of Christ. This is manifested today in those people who can not understand the grace of God, the doctrines concerning the grace of God, of eternal election and reprobation, of the person of Christ and the setting aside of the Law...we are exhorted to “be not children in understanding”

Þ 1 Corinthians 14:20— “20 Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.”

13 For every one that useth milk [is] unskilful in the word of righteousness: for he is a babe.

· “For every one that useth milk” - those that are contented with the first principles of the Gospel are easily taken in...they are unskillful and inexperienced. The unskilled one in the Word of Righteousness is a “babe.” A babe is weak, ignorant. A spiritual babe is one who has an inadequate knowledge of Christ...an experimental knowledge and not an heart-acquaintance with Him [even the “milk” of the Word is designed to train the faculties].

· “[Is] unskilful in the word of righteousness:” - One cannot join man’s works of righteousness with the Righteousness of Christ...one must discover the difference between the righteousness of Christ, the justice of God, and the doctrine of justification...the matter of Christ’s righteousness, the form of it, the extent of it, the imputation of it...we must have a practical concern of such matters. By reason of use we learn to discern both good and evil. With clear examples set before us in the Scriptures we are given the opportunity to learn right from wrong. We thereby develop the ability to “distinguish” between good and evil. We become able to apply general principles to specific situations.

· “For he is a babe.” - Total inconsistency, ignorance and non-proficiency...want of digestion of strong meat and incapacity to take care of themselves. A babe in Christ often has difficulty discerning the difference between good teaching (truth) and bad teaching (error), good conduct (righteousness) and bad conduct (wickedness).

14 But strong meat belongeth to them that are of full age, [even] those who by reason of use have their senses exercised to discern both good and evil.

· “But strong meat belongeth to them that are of full age,” - Strong meat is the antithesis of a “babe.” Strong meat is contrasted with “milk,” or the “first principles” of God’s Word. The “strong meat” is the appropriate portion of those who have left infancy behind...they have grown in faith and love. This growth is produced and promoted by use of our spiritual “senses” or faculties.

· “[Even] those who by reason of use have their senses exercised to discern both good and evil.” - A man by reason of use, has learned so far as to employ his senses as to distinguish between what is harmful and what is nourishing. It is only by constant and assiduous exercise of mind upon spiritual things, by the diligent study of the Word, by daily meditation thereon, by the exercise of faith therein, by earnestly supplicating the spirit for light, that we acquire the all-important discernment to distinguish between good and evil, truth and error.

“Senses exercised” means ability of fitness acquired...such capacity is only attained by the Christian through constant and diligent application of himself to the things of God...”by reason of use” refers to a regular practice, a confirmed habit...whereby the outcome is a spiritual ability to judge rightly of all that is presented to our notice. The ability to discern means that we must be able to apply general principles to specific situations. There must be the ability to recognize when a doctrine is true to God’s Word or is in fact heresy. To be dependent on someone else to “spoon feed” or to “take us by the hand and lead” us is a lack of discernment of right and wrong and what is truth and what is error.

There are many indicators of spiritual immaturity which include behaving in a carnal way, possessing strife, envy, and jealousy. But the present text has focused attention on four. First there is a dullness of hearing; second the inability to teach others; third the normal diet of “milk;” and, fourth the inability to discern. All of these should serve as “warning” signs” that something is amiss in the Christian life, for these are truly marks of spiritual immaturity.

Commentary on Hebrews, by John Gill