A Biblically based commentary on current issues that impact you
Discerning
Discernment
The Meaning and Significance of
Hebrews 5:12-14 in the Christian’s Call of
Discernment
By Ryan Habbena
“What’s your spiritual
gift?” I have heard this question
asked and answered many times. In my experience, the most common response to
this inquiry is: “I have the gift of discernment.” When asked what this means, the person often
answers, “I can automatically tell when something is evil.”
The Scriptures speak to the subject
of discernment in various ways. While
the Bible indeed affirms “discernment” as a spiritual gift (1 Corinthians
12:10),1
the truth is that all Christians are
called to be “discerners” (see 1 John 4:1, 1 Thessalonians 5:21-22). The question then naturally follows: “How do we acquire the ability to discern?”
There are those who would answer in unison
with the above example, simply stating: “I just know it in my heart! I just know.” Note, for instance, Neal Anderson’s take on
this subject: “Spiritual discernment is our first line of defense against
deception. The Holy Spirit has taken up residence in every believer, and He is
not silent when we encounter the counterfeit. Discernment is that little
‘buzzer’ that goes off inside when something is wrong.”2 While
the Holy Spirit has indeed taken up residence in every believer, rather than
relying upon an automatic, subjective “buzzer” that is supposed to “go off
inside,” we are informed in Hebrews that believers are equipped with
discernment via different means. Hebrews
5:12-14 speaks directly to this subject. In what follows I will engage in some “basic exposition” on this central
text regarding discernment. Following
this I will apply its teaching to how we all
are called to be trained discerners in order to avoid the deception that
surrounds us.
The Context of
Hebrews 5:12-14
The author of Hebrews3
recognized the danger in the midst of his readers. Many who repented and believed in Jesus the
Messiah were being tempted to return to the stipulations and practices of the
Mosaic Covenant. Those who had the yoke
of the Law removed needed to be warned against apostasy in order to stand firm
in the word of Jesus Christ. In both
comforting and convicting fashion, the author of Hebrews systematically
demonstrates that Jesus is superior to all that was held dear under the Old
Covenant. He is greater than the prophets
who came before Him (vs. 1:1-2), He is greater than the angels (vs. 1:4-13), He
is greater than Moses (vs. 3:1-6), and He is greater than the Levitical/Aaronic
priesthood (chapters 5-10). In establishing
his case and exhorting his readers, the author wants to teach his readers about
the sign “Concerning him we have much to
say, and it is hard to explain, since you have become dull of hearing” (Hebrews
5:11). This, in turn, brings us to the
significant passage pertaining to discernment.
Expounding Hebrews 5:12-14
“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.”(verse 12)
Good Biblical interpretation will examine context and usage
to discover meaning and function.4 In light of this, the author’s use of imagery
in this text must be carefully considered.
He first notes his frustration at their spiritual “dullness of
hearing” which indicates an inability to receive further instruction.5 Shifting metaphors, he then uses food imagery
to describe the word of God and further diagnose their condition. The need for “milk” in this
context is an indictment of the reader’s spiritual maturity.6 Needing “milk” indicates spiritual infancy.7
Just what is “milk” and “solid
food” in this context? Recalling
the brief discussion in chapter 5 prior to this text, and looking forward to
what will be resumed in chapters 7-10, the author wishes to teach his readers
about Jesus’ priesthood. This entails
going in-depth regarding the order of Melchizedek, biblical typology and
fulfillment, and applying the significance of these truths to their current
situation. These theological truths are
considered “meaty stuff” and, thus, solid food. These truths were necessary to hear, understand, and heed, in order to avoid
the temptation in their midst – returning to the sacrificial system of the Old
Covenant.
“Milk,” on the other hand, is
synonymous with the “elementary principles of the oracles of God”
(vs. 12). These would be considered the
“basics” one learns upon initiation into New Covenant community. Many have postulated as to what specifically
the author is referring to with this phrase.8
The most compelling definition comes through reading the immediate
context. In chapter 6:1-2, the author
exhorts: “Therefore leaving the
elementary teaching about the Christ, let us press on to maturity, not laying
again a foundation of repentance from dead works and of faith toward God, of
instruction about washings and laying on of hands, and the resurrection of the
dead and eternal judgment.” (Hebrews 6:1-2)
These are
the “elementary principles” of the New Covenant. These are the “foundation” of the faith. These truths are the “milk” of which all
believers partake. The problem was that
of perpetual infancy. Commentator George
Guthrie well notes that the author of Hebrews is “describing in no uncertain
terms a level of immaturity among his readers Spiritually they are like babies still suckling at a mother’s breast,
unconcerned with the rich, hearty foods of the adults’ table.”9Rather than remaining in this infantile state,
the call is to maturity. This leads to the further admonition: “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”(Hebrews 5:13, 14).
In this portion
of the text the author makes clear his concern regarding maturity: Only
partaking in the “milk” of the elementary principles of the faith stunts
spiritual growth. What then is the
solution to this state of “spiritual infancy?” The answer? Become accustomed to the “word of
righteousness.” The believer in
Christ is called to grow in order to be able to process and be nourished by
“solid food.” The author of Hebrews has
carefully constructed this “word” throughout the flow of the epistle. This “word” was referred to in the
introduction of the letter, and subsequently at the beginning of chapter
two:
“God, after He
spoke long ago to the fathers in the prophets in many portions and in many
ways, in these last days has spoken to us in His Son, whom He appointed heir of
all things, through whom also He made the world . . .”
“For
this reason we must pay much closer attention to what we have heard, so that we
do not drift away from it. For if the word spoken through angels proved
unalterable, and every transgression and disobedience received a just penalty,
how will we escape if we neglect so great a salvation? After it was at the
first spoken through the Lord, it was confirmed to us by those who heard.”
Thus, given the context of the epistle, the “word of
righteousness” is the message of the person and work of Jesus Christ. It is the message that comes from
the righteous One and produces righteousness in those who
respond in faith. This message entails
the teachings of Christ, His Apostles and Prophets,10
and the proper view of the Old Testament in light of the coming of the
Messiah. In our contemporary context, it
is the Scriptures, the 66 books of the Old and New Testaments upon which the
Holy Spirit has placed His seal. We are called to become “accustomed”
to this word spoken through Christ – to become well acquainted with the
Scriptures. The way we become accustomed is through the “practice” of engaging the
word.11 This produces the
ability to “discern good and evil.”
Discernment is presented at the
culmination of the admonition. Again, we must allow the context to speak to
what the object of discernment, “good and evil,” meant to the original
audience. Discerning of moral good and evil certainly comes
through devotion to the word and is implied in this text, however “good and
evil” has a more specific application in this passage. The Hebrew Christians who were being tempted
to return to the terms of the Old Covenant knew the moral stipulations of the
Law well. What they lacked, however, was
the ability to discern what was permissible and what was forbidden now that age
of Messianic salvation had arrived. They
needed their “senses trained,” their rational faculties, through
growing in the teachings of the New Covenant. This is in accordance with the
overall intent of the epistle – to teach them what had been “bound” and what
had been “loosed” under the terms of the New Covenant.<12
Thus, the way to discernment was laid
out: Become well-acquainted with the
message of Christ and see all things through His perfect, completed work.
What Maturity
Produces
As we consider this admonition we
do well to note the author’s central concern: The people of God are called to grow in the knowledge of Jesus Christ.
He wasn’t calling them to move past or away
from the Gospel. He still recognized
that faith and repentance towards God was “foundational” (6:1). His desire was
for the maturity of his readers in the Gospel.13
When we become well-acquainted with the
sovereign power and sufficient work of Jesus Christ through the word,
discernment is cultivated and deception is avoided. Be sure, the aim of maturity in the word of
God is not simply the accumulation of academic knowledge. Rather, the aim is to become well-acquainted
with the person and perfect work of Jesus Christ. The Scriptures, spanning from Genesis to
Revelation, are the account of God’s purpose to save through His promise.14
And as Paul proclaimed regarding Jesus: “For as many as are the promises of God, in
Him they are yes; therefore also through Him is our Amen to the glory of God
through us” (2 Corinthians 1:20)
Growing in the
Word: The Way to Discernment
The applications that arise from Hebrews 5:12-14 are
convicting. This passage speaks to the
prime reason why discernment is lacking and deception is rampant in the
church. We are failing to grow in the
Spirit-led means of discernment – devotion to the word of God. This passage indicts the seeker-sensitive
streams of Christianity that strain out any difficult or deemed “offensive”
Scriptures and thus neglect the whole counsel of God. This passage indicts the contemplative and
emergent streams of Christianity that toss aside pure devotion to the word and
place man-made practices and philosophies in its stead; thus neglecting the
means God has chosen to train His people for godly living. Ultimately, this
passage reveals every believer’s urgent need to be trained for discernment
through faithful devotion to the Scriptures.
Discernment comes through
training. When Christians fall prey to
deception we should not think it is because an automatic buzzer has failed to
sound. Rather, it is because we fail
to avail ourselves of what God has provided to train us in discernment. The thoughts, worldviews, and beliefs of this
world have been embedded in our minds. This is every person’s “default position” until regeneration
occurs. When we believe in the Gospel,
the battle for our minds begins. Because of this reality, we are called to the transformation that comes
through the power of the word: “Do not be
conformed to this world, but be transformed by the renewing of your mind, so
that you may prove what the will of God is, that which is good and acceptable
and perfect” (Romans 12:2).
Since all of eternity will not
exhaust the depths of the word of God, there certainly is no point in this life
where we have “arrived,” where we may cease our growth through feeding upon
God’s word. No matter where one is at in
Christian maturity, we all need to continue to grow in the knowledge and
grace of Jesus Christ. Doing so will
train our senses for discernment and cause His word to be hidden in our hearts
so we will not sin against our Savior.
May we all then heed the call that is for our own safety and
spiritual growth:
Therefore leaving the elementary
teaching about the Christ, let us press on to maturity not laying again a
foundation of repentance from dead works and of faith toward God, of instruction
about washings and laying on of hands, and the resurrection of the dead and
eternal judgment. And this we will do, if God permits. (Hebrews 6:1-3)
Issue 99 - March / April 2007
End Notes
- An
in-depth discussion of this gift and the related question of the continuation/cessation
of spiritual gifts is beyond the scope of this work. For a more in-depth discussion of the
“discerning of spirits” see: http://www.cicministry.org/commentary/issue81.htm
. For an examination of the
continuation/cessationist debate of spiritual gifts see http://www.cicministry.org/commentary/issue47.htm
.
- Neil T. Anderson; The Bondage Breaker; (Harvest
House: Eugene,
2000) 179.
- As
opposed to most other books of the Bible, there is no clear consensus regarding
the authorship of Hebrews. Apollos,
Barnabas, Silas, and Paul have been four of the most popular speculated
authors. However, since the author does
not identify himself, and other means of determining authorship (historical and
linguistic studies) are inconclusive, the mystery of the authorship of Hebrews
remains.
- “Function”
is an interpretive term that refers to how a particular author is intending to
use a certain term, event, or theological idea in their respective theological
purpose in writing.
- The
historical and biblical concept of “hearing” in the midst of Hebrew Christians
is to be seen as underlying this rebuke (e.g. Deuteronomy 6:3-4, Mark
12:29). “Hearing” did not simply entail
“taking in” and understanding the information proclaimed, but also a faithful
response to the call.
- Peter also
uses the concept of “milk” in his first epistle. “Like newborn
babies, long for the pure milk of the word, so that by it you may grow in
respect to salvation” (1 Peter 2:2).
Where “needing milk” in Hebrews is pejorative, “longing for milk” is
positive in 1 Peter. This demonstrates
the diverse “function” of the “milk” imagery in each respective context.
- Lane compellingly argues that the author is
using irony to call the original audience out of their spiritual dullness. He argues that in “vv 11-14 the writer uses
irony effectively to summon the house church to resume their status as adults
with its attendant responsibilities.” William Lane, Hebrews 1-8:
Word Biblical Commentary (Dallas:
Word, 1991) 139.
-
MacArthur argues this should be understood as the basic principles of the Old
Testament.John MacArthur, Hebrews: The MacArthur New Testament
Commentaries (Chicago: Moody Press, 1983) 132-133. Guthrie, however, sketches compelling reasons
to take these as the basic teachings at the beginning of Christian
commitment: He writes: “Two other parts
of verse 12 suggest that the author has in mind basic teachings, perhaps
offered at the beginning of one’s Christian commitment. (1) He states that the hearers need these
basic lessons “again” (palin), a word
that in the context points to a time in the past which they all did receive the
instruction . . . (2) The woodenly
translated phrase . . . contains the word “beginning” (arche). This word adds
emphasis to the rudimentary nature of the teachings.” George H Guthrie, Hebrews: The NIV
Application Commentary.(Grand Rapids: Zondervan, 1998) 202. This combined with the parallelism of 6:1
well establishes the Christian nature of these “elementary principles.”
- Guthrie,
202.
- Ephesians
2:20 tells us of foundation of the church being the proclamation of the New
Covenant through Christ the cornerstone and the “Apostles” and “Prophets.” Apostles, in this context, were those who
were specifically commissioned by Christ to carry His message and were
witnesses to His resurrection. “Prophets,” in this context, were those who were given revelation to
further expound the ramifications and implications of the salvific work of
Christ. These, “foundational” Apostles
and Prophets were used by the Spirit to establish the “faith delivered one for
all,” and thus have no equivalent after their ministries were fulfilled. See http://www.cicministry.org/commentary/issue66.htm for further commentary.
- See
Lane, 131 note h, for reasons why this term implies “activity” rather than a
“state.”
-
Contrary to much of the modern Christian usage of the terms “binding and
loosing,” the biblical usage of these terms referred to the “forbidding and
permitting” of things under the New Covenant by Christ and His representatives. See http://cicministry.org/commentary/issue1.htm and http://cicministry.org/commentary/issue2.htm
- Lane notes regarding this dynamic: “When the writer urges his readers to leave
standing . . . the elementary Christian teaching, he is not dismissing it but
regarding it as so well established that the urgent need is a fuller
appreciation and application of that teaching” (Lane, 139).
- The first instance
of the promise of Messianic salvation is given in Genesis 3:15. This promise runs through the Bible being
fulfilled by Christ and finally proclaimed by Him in Revelation 22:16.
Find Us on Facebook
Critical Issues Commentary is now on Facebook.Click "like" below to stay up to date on the latest articles and podcasts.
We are also on Google+and on Youtube Click any of the icons below to follow us.
Contact Us
CIC is a ministry of Gospel of Grace Fellowship.
Critical Issues Commentary
c/o Gospel of Grace Fellowship
P.O. Box 390334
Edina, MN 55439-0334
bob@cicministry.org
Unless otherwise noted, all Scriptures taken from the New American Standard Bible, © Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1988, 1995 The Lockman Foundation.
Copyright © 1992-2016 Critical Issues Commentary
|