5:8 learned obedience. Christ did not need to suffer in order to conquer or correct any disobedience. In His deity (as the Son of God), He understood obedience completely. As the incarnate Lord, He humbled Himself to learn (cf. Luke 2:52). He learned obedience for the same reasons He bore temptation: to confirm His humanity and experience its sufferings to the fullest (see notes on 2:10; cf. Luke 2:52; Phil. 2:8). Christ’s obedience was also necessary so that He could fulfill all righteousness (Matt. 3:15) and thus prove to be the perfect sacrifice to take the place of sinners (1 Pet. 3:18). He was the perfectly righteous One, whose righteousness would be imputed to sinners (cf. Rom. 3:24–26).
5:9 perfected…author of eternal salvation. See notes on 2:10. Because of the perfect righteousness of Jesus Christ and His perfect sacrifice for sin, He became the cause of salvation. obey Him. True salvation evidences itself in obedience to Christ, from the initial obedience to the gospel command to repent and believe (cf. Acts 5:32; Rom. 1:5; 2 Thess. 1:8; 1 Pet. 1:2, 22; 4:17) to a life pattern of obedience to the Word (cf. Rom. 6:16).
5:10 Quoting from Ps. 110:4 a second time (cf. v. 6), the writer mentions again the call of God to the priesthood (v. 4).
5:11 of whom. An alternate translation would be “of which” (meaning the relationship of Christ’s High-Priesthood to that of Melchizedek). Logically and stylistically, v. 11 appears to introduce the entire section from 5:11—6:12. The same Gr. verb “become” forms brackets around the section: “become dull” (v. 11) and “become sluggish” (6:12). dull. The Hebrews’ spiritual lethargy and slow response to gospel teaching prevented additional teaching at this time. This is a reminder that failure to appropriate the truth of the gospel produces stagnation in spiritual advancement and the inability to understand or assimilate additional teaching (cf. John 16:12). Such a situation exists also among the Gentiles who have received revelatory truth (natural or general revelation) from God in the creation (Rom. 1:18–20). Rejection of that revelation results in a process of hardening (Rom. 1:21–32). The Hebrews had not only received the same general revelation, they had also received special revelation consisting of the OT Scriptures (Rom. 9:4), the Messiah Himself (Rom. 9:5), and the teaching of the apostles (2:3, 4). Until the Hebrews obeyed the revelation they had received and obtained eternal salvation (v. 8), additional teaching about the Messiah’s Melchizedekan priesthood would be of no profit to them.
5:12 teachers. Every believer is to be a teacher (Col. 3:16; 1 Pet. 3:15; cf. Deut. 6:7; 2 Tim. 3:15). If these Hebrews had really obeyed the gospel of Christ, they would have been passing that message on to others. The Jews were instructed in the law and prided themselves because they taught the law, but had not really understood or appropriated its truths to themselves (see notes on Rom. 2:17–23). oracles. These are contained in the OT Scripture, which had laid the foundation for the gospel and had been committed into the care of the Hebrews (Rom. 3:1, 2). The ABC’s of the law tutored the Hebrews in order to lead them to faith in the Messiah (Gal. 3:23, 24). They had also heard the NT gospel (2:2–4; 1 Pet. 4:11).
5:12, 13 milk. Knowledge without obedience does not advance a person. In fact, by rejecting saving faith, the Hebrews were regressing in their understanding concerning the Messiah. They had long enough been exposed to the gospel to be teaching it to others, but were babies, too infantile and unskilled to comprehend, let alone teach, the truth of God.
5:13 word of righteousness. This is the message about the righteousness of Christ which we have by faith (Rom. 3:21, 22; 1 Cor. 1:30; 2 Cor. 5:21; Phil. 3:9; Titus 3:5). The phrase is equivalent to the gospel of salvation by faith rather than works.
5:14 of full age. The same Gr. root is translated “perfection” in 6:1 and is elsewhere translated “perfect” (7:11, 19, 28; 9:9; 10:1, 14; 11:40; 12:23). It is used in Hebrews, including this text, as a synonym for salvation. In that sense, it refers to the completion which comes when one becomes a believer in Christ, rather than referring to a Christian who has become mature, as is typical Pauline usage (see marginal note, cf. Col. 4:12). Jesus invited unbelieving Jews to the salvation perfection which came only through following Him in faith (Matt. 19:21). Paul wrote that those who had come to Christ by faith were thereby mature and able to receive the wisdom of God (1 Cor. 2:6). He described believers as “mature” when he referred to those whose righteousness was in Christ (Phil. 3:2–20), as opposed to those who had confidence in the flesh. Paul also declared that the apostles warned and taught everyone “that we may present every man perfect in Christ Jesus” (Col. 1:28). exercised. The deeper, more “solid” truths about the priesthood of the Lord Jesus could only be given to those who knew Him as Savior. Athletic training and competition form the metaphor implied by this particular word (cf. 1 Tim. 4:7, 8). The one who has come to Christ for spiritual completion is then trained by the Word to discern truth from error and holy behavior from unholy (cf. 2 Tim. 3:16, 17).
Hebrews 6
6:1 leaving. This “leaving” does not mean to despise or abandon the basic doctrines. They are the place to start, not stop. They are the gate of entrance on the road to salvation in Christ. elementary principles of Christ. As “the oracles of God” in 5:12 refers to the OT, so does this phrase. The writer is referring to basic OT teaching that prepared the way for Messiah—the beginning teaching about Christ. These OT “principles” include the 6 features listed in vv. 1, 2. go on to perfection. Salvation by faith in Messiah Jesus. See note on 5:14. The verb is passive, so as to indicate “let us be carried to salvation.” That is not a matter of learners being carried by teachers, but both being carried forward by God. The writer warns his Jewish readers that there is no value in stopping with the OT basics and repeating (“laying again”) what was only intended to be foundational. repentance from dead works. This OT form of repentance is the turning away from evil deeds that bring death (cf. Ezek. 18:4; Rom. 6:23) and turning to God. Too often the Jew only turned to God in a superficial fashion—fulfilling the letter of the law as evidence of his repentance. The inner man was still dead (Matt. 23:25–28; Rom. 2:28, 29). Such repentance was not the kind which brought salvation (v. 6; 12:17; cf. Acts 11:18; 2 Cor. 7:10). Under the New Covenant, however, “repentance toward God” is coupled with “faith in our Lord Jesus Christ” (Acts 20:21). Christ’s atoning sacrifice saves from “dead works” (9:14; cf. John 14:6). faith toward God. Faith directed only toward the Father is unacceptable without faith in His Son, Jesus Christ (Acts 4:12; cf. James 2:14–20).
6:2 baptisms. A better translation would be “washings” as in 9:10. The Gr. term is never used of Christian baptism. The plural also is inconsistent with the singular concept of Christian baptism. In the OT Levitical system, there were many ceremonial cleansings, which were outward signs of heart cleansing (cf. Ex. 30:18–21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The New Covenant called for an inner washing (Titus 3:5) that regenerated the soul. laying on of hands. Under the Old Covenant, the person who brought a sacrifice placed his hands on it to symbolize his identification with it as a substitute sacrifice for sin (Lev. 1:4; 3:8, 13; 16:21). There could also be a reference here to solemn priestly blessings (cf. Matt. 19:13). resurrection…and of eternal judgment. The Pharisees believed in the resurrection from the dead (Acts 23:8) but were still spiritually dead (Matt. 23:27). They also believed in the judgment of God and were headed for it. It is significant that all of the doctrines listed in vv. 1, 2 can be associated with the Pharisees, who were attracted to and sometimes associated with Jesus (Luke 7:36–50; 13:31; 14:1; John 3:1). Paul was a Pharisee before his conversion (Phil. 3:5). The Pharisees were products of the pursuit of righteousness by works of the law rather than by faith (Rom. 9:30–32; 10:1–3). A portion of the Hebrews to whom this epistle was written may have been Pharisees.
6:3 we will do. The writer is likely both giving his own testimony about going on from OT teaching to embrace the New Covenant in Jesus Christ and also identifying himself with the readers. Salvation always requires God’s enablement (cf. John 6:44).
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6:4–6 See Introduction: Interpretive Challenges. Five advantages possessed by the Jews are yet insufficient for their salvation.
6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (cf. 10:26, 32). In John 1:9 it is clear that enlightening is not the equivalent of salvation. Cf. 10:29. tasted the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. 2:9). The experience might be momentary or continuing. Christ’s “tasting” of death (2:9) was obviously momentary and not continuing or permanent. All men experience the goodness of God, but that does not mean they are all saved (cf. Matt. 5:45; Acts 17:25). Many Jews, during the Lord’s earthly ministry experienced the blessings from heaven He brought—in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (cf. John 6:51; 2 Cor. 9:15) or to the Holy Spirit (cf. Acts 2:38; 1 Pet. 1:12), experiencing either one was not the equivalent of salvation (cf. John 16:8; Acts 7:51). partakers of the Holy Spirit. See notes on 2:4. Even though the concept of partaking is used in 3:1; 3:14; and 12:8 of a relationship which believers have, the context must be the final determining factor. This context in vv. 4–6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit (see notes on Matt. 12:18–32; cf. Luke 4:14, 18) or in the convicting ministry of the Holy Spirit (John 16:8) which obviously can be resisted without experiencing salvation (cf. Acts 7:51).
6:5 tasted. See note on v. 4. This has an amazing correspondence to what was described in 2:1–4 (see notes there). Like Simon Magus (Acts 8:9–24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Matt. 13:3–9; John 6:60–66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai.
6:6 fall away. This Gr. term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Ezek. 14:13; 18:24; 20:27). It is equivalent to the apostasy in 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they re-crucify Christ and treat Him contemptuously (see also the strong descriptions in 10:29). The “impossible” of v. 4 goes with “to renew them again to repentance.” Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. 2:2, 3; 10:26, 27; 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of vv. 5, 6). With full revelation they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. John 10:27–29; Rom. 8:35, 38, 39; Phil. 1:6; 1 Pet. 1:4, 5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again. See Introduction: Interpretive Challenges.
6:7, 8 Here are illustrations showing that those who hear the gospel message and respond in faith are blessed; those who hear and reject it are cursed (cf. Matt. 13:18–23).
6:8 rejected. See the use of the term in Rom. 1:28 (“debased”); 2 Cor. 13:5 (“disqualified”); and 2 Tim. 3:8 (“disapproved”).
6:9 beloved. This term shows a change of audience and a change from a message of warning to a message of encouragement. That the address is to believers is further confirmed by the expression of confidence that “better things” could be said of them (as compared to those who were being warned in the preceding verses). The “things that accompany salvation” are their works which verify their salvation (v. 10; cf. Eph. 2:10; James 2:18, 26). The very statement implies that the things described in 5:11—6:5 do not accompany salvation but are indicative of unbelief and apostasy. though we speak in this manner. Though it had been necessary to speak about judgment in the preceding verses, the writer assures the “beloved,” those who are believers, that he is confident of their salvation.
6:10 work and labor of love. See 1 Thess. 1:3, 4. toward His name. Throughout this epistle “name” has the Hebraic sense of the authority, character, and attributes of the Son of God (1:4) or of God the Father (2:12; 13:15; cf. John 14:13, 14). saints. All true Christians are saints, or “holy ones” (cf. 13:24; Acts 9:13; Rom. 1:7; see note on 1 Cor. 1:2).
6:11 you. The author is speaking again to unbelievers but appears to intentionally distance this particular group from the would-be apostates of vv. 4–6, who are in danger of being impossible to restore. diligence. This term can carry the idea of eagerness or haste. It is a plea for unbelieving Jews to come to Christ immediately. If these uncommitted Jews followed the example of the active faith of the saints (vv. 9, 10, 12), they would obtain the salvation which gives “full assurance of hope until the end” (cf. 10:22; Col. 2:2). Salvation should not be postponed.
6:12 sluggish. See note on 5:11, where the same Gr. word is translated “dull.” imitate. This concept is repeated in 13:7 and is inherent in the many illustrations of faith given in chap. 11. inherit the promises. The inheritance and the promises of salvation are a theme of this epistle (cf. vv. 13, 15, 17; 1:14; 4:1, 3; 9:15; 10:36; 11:7, 8, 9, 11, 13, 17, 33, 39).
6:13–20 The persecution and trials which the believing Hebrews faced required patient perseverance. That persevering faith would enable them to inherit the promises of God, which at the time of suffering seemed so distant. Regardless of their circumstances, they were to remember that God is faithful (cf. v. 10) and that in Him their hope was secure (cf. v. 11).
6:13 Abraham. To encourage the Hebrews to rely upon faith as opposed to holding on to the Levitical system of worship, the writer cited the example of Abraham, who, as the great model of faith (cf. Rom. 4), should be imitated (v. 12). swore by Himself. As recorded in Gen. 22:15–19, God promised unilaterally to fulfill the Abrahamic Covenant.
6:14 Quoted from Gen. 22:17, this summarizes the essence of God’s promise. The fact that God had said it assured its fulfillment. It is significant that the quote in Genesis is in the context of Abraham’s sacrifice of Isaac, who was the immediate fulfillment of God’s promise to Abraham. Ultimate fulfillment would also take place through Isaac and his descendants.
6:15 patiently endured. Abraham was an example of the patience mentioned in v. 12. He received the promise in the beginning of its fulfillment by the birth of Isaac (see note on v. 14), but he did not live to see all the promises fulfilled (11:13).
6:16–18 God’s Word does not need any confirmation from someone else. It is reliable because God Himself is faithful. People confirm their promises by appealing to someone greater (especially to God) as witness. Since no one is greater than God, He can only provide an oath from Himself. By doing so He is willingly (v. 17) accommodating Himself to human beings who desire the confirmation because of the characteristic unreliability of human promises.
6:18 two immutable things. These are God’s promise and His oath. The Gr. term behind “immutable” was used of a legal will, which was unchangeable by anyone but the maker of the will. fled for refuge. In the LXX, the Gr. word is used for the cities of refuge God provided for those who sought protection from avengers for an accidental killing (Num. 35:9–34; Deut. 19:1–13; Josh. 20:1–9; cf. Acts 14:5, 6). hope. See note on 3:6. Hope is one of the themes of Hebrews. It is also the product of OT studies (Rom. 15:4). Hope for the fulfillment of God’s salvation promises is the “anchor of the soul” (v. 19) keeping the believer secure during the times of trouble and turmoil.
6:19, 20 Our hope is embodied in Christ Himself who has entered in
to God’s presence in the heavenly Holy of Holies on our behalf (see note on 4:14). By this line of reasoning the writer returned to the topic which he left in 5:10, the Melchizedekan priesthood.
Hebrews 7
7:1–28 Using the two OT references to Melchizedek (Gen. 14:18–20; Ps. 110:4), chap. 7 explains the superiority of Christ’s priesthood to that of this unique High-Priest, who was a type of Christ in certain respects (see note on 5:6). Chapter 7 is the focal point of the epistle to the Hebrews because of its detailed comparison of the priesthood of Christ and the Levitical High-Priesthood.
7:1, 2 A summary of the account of Melchizedek in Gen. 14:18–20 (see notes there).
7:3 The Levitical priesthood was hereditary, but Melchizedek’s was not. His parentage and origin are unknown because they were irrelevant to his priesthood. Contrary to some interpretations, Melchizedek did have a father and a mother. The ancient Syriac Peshitta gives a more accurate translation of what was intended by the Gr. phrase: “whose father and mother are not written in genealogies.” No record existed of Melchizedek’s birth or death. This is quite a contrast to the details of Aaron’s death (Num. 20:22–29). like. Lit. “made to be like”; this word is used nowhere else in the NT. The implication is that the resemblance to Christ rests upon the way Melchizedek’s history is reported in the OT, not upon Melchizedek himself. Melchizedek was not the pre-incarnate Christ, as some maintain, but was similar to Christ in that his priesthood was universal (v. 1), royal (v. 1, 2; cf. Zech. 6:13), righteous (v. 2; cf. Ps. 72:2; Jer. 23:5; 1 Cor. 1:30), peaceful (v. 2; cf. Ps. 72:7; Is. 9:6; Rom. 5:1), and unending (v. 3; cf. vv. 24, 25).
The MacArthur Study Bible, NKJV Page 640