Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 1

Anthony Clinkscales
Dr. Wallace Hartsfield
ICAM845 Intro to Preaching
14 May 2009

Sermon Idea
I am meditating Hebrews 5:11-14
because I want to know why/how the first-century believers were not
maturing
in order to understand how 21st century believers
make the same mistake.

Sermon Foundation
Text:
Hebrews 5:11-14

Subject:
This sermon is about the believers duty to move beyond basic
teachings.

Proposition:
I propose that the believers duty to move beyond basic teachings
prepares him/her for the rigors of life, and obligates them to become agents
of empowerment in our communities.

Motivational Objective:
To move persons to consider the importance and benefits of growing to
a capacity to feast on a deeper knowledge of God.

Title:

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 2

Its time to grow up

Sermon Elements
Introduction:
Discuss the context of the text, informing hearers of the Sitz im Leben
(Setting in Life) of the first-century hearers. Discuss first-century
presuppositions that the author was addressing. Drive at the necessity of
growing up.

Body:
Expound what it means to grow up.
A. Ability to Teach and Pass on the Word of God
1. Spiritually equipped because of a chosen diet
2. Called and accountable
B. Preference for an Adult Diet
1. Not wanting Gods banquet before spiritually capable
to digest it
2. The historical Jesus versus the authority
and power of Jesus sacrifice
C. Spiritual Sensitivity and Discernment
1. Can you recognize temptation before it traps you?
2. Training consciences, senses,
minds, and bodies to distinguish good from evil
D. Obligated to the Community
1. Nihilistic threat is thwarted by mature believers:
called, equipped and accountable

Conclusion:
Moving beyond basic teachings in Christianity prepares one for the
rigors of life, and empowers one to help others to grow spiritually.

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 3

Biblical Interpretation for Preaching

Text and Translation Issues
Text-critical concerns
The text is a warning located within an exhortation segment of the Hebrews
homily. This brief application encompasses 5:11-14.
There are no major differences in translation among the biblical versions
consulted (KJV, NKJV, NIV, NASB, Amplified, NRSV, NJB, YLT). Only
observation of textual variants is the use of the word this in verse 11. The
NRSV notes that this word may be replaced with the word him.

Linguistic concerns
The pivotal words and their understanding in antiquity are as follows:
Dull (5:11) a combination of two Greek words meaning no and push.
The compound word means sluggish, slow, or numb. When
used of people, it usually indicates intellectual numbness or
thickness. (Dull of hearing)
Milk (5:12-13)

rudimentary teaching; pre-digested elementary teaching;

the elementary Christian understanding of the salvation
promised in the Scriptures

Solid food (5:12, 14)

more advanced teaching; the Lords ministry in
heaven as the pre-eminent high priest
Unskilled (5:13)

Inexperienced or not acquainted unable to put

information to effective use.

Distinguish good from evil (5:14)

the ability to discern what is morally
good or doctrinally correct from what is contrary to law
(divine or human) or truth. The idea is akin to the sense of
taste, by which a child grows through practice to

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 4

distinguish spinach from ice cream and good food from

spoiled.
The metaphors need to be explained. There is a need to provide examples
to clear any ambiguity or relate to contemporary setting. I can provide
examples of contemporary metaphors that convey similar meanings in our
context.

Historical Issues
Socio-Historical context
The author is unknown. He or she is adept in the Greek language and Jewish
tradition. The author is skilled in rhetoric.
The hearers/readers were first-century Jewish converts to Christianity. The
homily is a response to the apostatizing threat of the believers. It is an
exhortation to persevere and embrace the truth of Christs authority and the
power of Christs sacrifice. They were second-generation believers having
been baptized and instructed for a while, but had been stunted in their
growth. The author chastises them, but encourages them of the call to
ministry, and reminds them of the benefits of Christianity.
Literary-historical Issues
The text is the 3rd exhortation within the homily of the Letter to the Hebrews.
This exhortation interrupts the argument about Melchizedek until 7:1. Before
this passage, there is a driving theology of the high priesthood authority of
Christ and the purpose and power of the blood that Christ shed. Infused are
a couple of warnings, which is the style of this homily: Exposition
(Discourse/Application) followed by Exhortation (sequenced 4 times
throughout the homily)
The author uses familiar metaphors, milk and solid food (1 Cor 3:2; 1 Pet
2:2).

New Literary Issues

Narrative Issues
The authors tone shifts from critical to complimentary in this hortatory
passage. The community is encouraged to move forward, first toward
perfection (6:1), then to seize the hope set before us (6:18).

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 5

Post Modern Issues

Reader-Response issues
I interpret this text from the notion that the message, including the
metaphors, is applicable to the faith community. I presume that all believers
are ministers on one level or another. We are called to be witnesses. The
efficacy of our witness is predicated on our revelation and understanding of
who Jesus is and the implications of his ministry. I believe that to not heed
this warning even in modern times will be a disservice to all the people in our
community who need a witness to minister into their lives.

Commentary Consultation
Word Biblical Commentary:
The reason it was necessary to alert the readers to the importance of the
announced subject is that they have become nwqroi; tai`" ajkoai`", sluggish
in understanding or hard of hearing, cf. Preisker (TDNT 4:1126). The
choice of terms is significant in the context of v 9, where Jesus was
designated the source of eternal salvation for all who obey him (toi`"
uJpakouvousin). Deafness or dullness in receptivity is a dangerous condition
for those who have been called to radical obedience. The importance of
responsible listening has been stressed repeatedly in the sermon (2:1, we
must pay the closest attention to what we have heard [toi`" ajkousqei``sin];
cf. 3:7b8a, 15; 4:12, 7b). The charge of having become spiritually lethargic
in v 11 resumes the challenges expressed in the previous hortatory sections
and makes them more explicitly personal and relevant to the community (so
Peterson, RTR 35 [1976] 1516). What is implied is a lack of responsiveness
to the gospel and an unwillingness to probe the deeper implications of
Christian commitment and to respond with faith and obedience (cf. 2:14;
4:12). If this apathetic attitude was not checked, it would lead to spiritual
inertia and the erosion of faith and hope.
12 The key to the interpretation of vv 1214 is the recognition of the
presence of irony. The rebuke administered in v 12 may be related to a
tendency to withdraw from contact with outsiders and to the loss of certainty
which this presupposes. This proposal is supported by the contention that
they ought to be didavskaloi, teachers, which refers specifically to an
ability to communicate the faith to others (cf. Spicq, 2:143). The correlative
statement that you need someone to teach you again the elementary truths
of Gods revelation is normally taken to be the writers considered judgment
on the actual condition of the community. This understanding, however, is
difficult to reconcile with his determination to respond to them as to mature
Christians (cf. 6:1, 3). It is possible that the hearers themselves had

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 6

expressed to the writer, or to someone else, a need for rudimentary

instruction (cf. Nairne, The Epistle of Priesthood, 333; Peterson, RTR 35
[1976] 17). That would explain the slightly derogatory nuance in the
expression ta; stoicei`a, mere rudiments (where the notion of basic
principles is strengthened by th`" ajrch`", rendered elementary above; cf.
Delling, TDNT 7:687; NEB: the ABC of Gods oracles), as well as the touch of
sarcasm in the formulation of v 12a. The writers response in v 12b, then, is
ironical.
The source of the metaphors gavlakto", milk, and sterea`" trofh`", solid
food, was the assimilation of education to nurture in Hellenistic popular
philosophy. In the ethical tradition the distinction between those at an
elementary stage of instruction and those who had attained an advanced
stage was commonly expressed in the comparison of infants who require a
diet of milk and adults who can enjoy solid food (for references to the Greek
ethical tradition, see Thsing, TTZ 76 [1967] 23334; for a review of the
relevant passages in Philo, Williamson, PhiloAbr, 28085; cf. 1 Cor 3:13). The
presence of this rhetorical convention in vv 12b14 has been characterized
as a pedagogical device with which the writer sought to convince the
community that they need to make greater progress in their understanding
of biblical theology or of the OT when interpreted in the light of the Christevent. Williamson, for example, asserts that the writer inherited an
understanding of education in terms of food and the various stages of human
development (Philo, 28586 [italics mine]; cf. 277308), and H. P. Owen
finds evidence in 5:116:3 for speaking of stages of ascent (NTS 3 [1956
57] 24353). Although this manner of characterization is appropriate to
Epictetus or Philo, it is inappropriate to Hebrews because there is no
reference in the text to an intermediate stage between infancy and
adulthood. In addressing the community the writer recognizes only an
either/or. The idea of progressive stages, or of development and growth
toward maturity, seems not to have been in his mind. This is not normal
pedagogics, because it acknowledges no alternative except regression to
infancy or adult acceptance of responsibility. With biting irony, the writer
calls the community to acknowledge its maturity, which has both ethical and
theological ramifications for responsible life in the world.
1314 The interpretation of v 13 is contingent upon a proper
understanding of the phrase a[peiro" lovgou dikaiosuvnh", inexperienced
(or, unacquainted) with the teaching about righteousness, or unskilled in
the word of righteousness. The expression lovgo" dikaiosuvnh", however, is
unusually difficult and has called forth a variety of proposals, listed below:
(1) The genitive case of dikaiosuvnh" is one of definition. The expression
signifies right speech and is to be interpreted in the light of the immediate
context, which refers to a nhvpio", an infant. One who is an infant is
incapable of speaking correctly (Riggenbach, 14445; Michel, 23637) or of
understanding the meaning of normal speech (Schrenk, TDNT 2:198; &BDF ;
165).

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 7

(2) The expression should be interpreted in a manner consonant with the

concentration of ethical vocabulary in 5:1114. The infant does not know
what is right (NEB); he lacks a moral standard or a principle of
righteousness. Consequently, he is unskilled in ethical reasoning (T. H.
Robinson, 67; Spicq, 2:144; Owen, NTS; 3 [195657] 244). He requires
instruction regarding the will of God (Delling, TDNT 8:77). A variation on
this proposal acknowledges that the formulation was drawn from the ethical
teachers, but what it refers to in Hebrews is correct theology. The person
described in v 13 is unskilled in making the basic distinctions in exegesis and
consequently was unprepared to engage in the discussion of the larger
problems of Christology or Christian thought (Williamson, Philo, 28892, 299;
Peterson, RTR 35 [1976] 20).
(3) The formulation is synonymous with the figurative expression strong
food in vv 12 and 14. It has specific reference to the instruction presented in
7:110:18 and is roughly equivalent to the teaching of the Christian religion
(Gyllenberg, Zur Exegese, 77; Thsing, TTZ 76 [1967] 23940).
(4) The formulation connotes the teaching about righteousness that is
foundational to Christian faith, namely the insistence on Christ as our
righteousness (P. E. Hughes, 191).
All these proposals, we suggest, are not based on a firm linguistic
foundation. They draw their primary support from the immediate or more
distant context. It may be preferable, therefore, to take account of a
technical use of the formulation in the early second century that clearly links
the phrase with martyrdom. In calling for unceasing perseverance in
Christian hope, Polycarp appeals to Christ Jesus and says, he endured
everything. Therefore, let us become imitators of his patient endurance and
glorify him whenever we suffer for the sake of his name. I, therefore, exhort
you to obey the word of righteousness [peiqarcei`n tw`/ logw`/ th`"
dikaiosuvnh"] and practice patient endurance to the limitan endurance of
which you have had an object lesson not only in those blessed persons
Ignatius, Zosimus, and Rufus, but also in members of your own community
as well as in Paul himself and the other apostles (Phil. 8.19.1). J. A. Kleist
comments on the expression tw`/ logw`/ th`" dikaiosuvnh": Polycarp now
shows that the great and paramount lesson in holiness which a Christian has
received is to hold himself in readiness for martyrdom (ACW 1:193, n. 65
[italics mine]). Polycarps use of the motifs of endurance to the end and of
imitation in a context referring to known martyrs as those who had obeyed
the word of righteousness is suggestive for the interpretation of Hebrews
(cf. Heb 6:1112; 10:36; 13:7). If this is the proper linguistic context for
interpreting v 13, it suggests that what was involved in the regression of the
community was a failure in moral character rather than in keen theological
insight. The expression a[peiro" lovgou dikaiosuvnh" acknowledges a basic
moral weakness aggravated by the fear of violent death (cf. 2:1415). If the
community had begun to avoid contact with outsiders because they were
unprepared for martyrdom, a social setting is established for the rebuke of v
12, for the reference to the sharpening of ones faculties in the arena of

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 8

moral decision in v 14, and for the prospect of crucifying the Son of God
again and exposing him to public shame in 6:6.
In contrast to the child (v 13), the tevleioi, adults, are those who are
prepared for sterea; trofhv, solid food (v 14). In this context, solid food
must have reference to the actual instruction about the high priestly office of
Christ provided in 7:110:18, which makes explicit what was implied in the
foundational truths entrusted to the community (so Thsing, TTZ 76 [1967]
23941, 275; see Comment on 6:12). The emphasis in v 14, however, falls
on the further qualification of adults as those who have their spiritual
faculties trained by experience to distinguish good from evil. The Stoics had
used aijsqhthvrion as a technical term for an organ of sense; by metaphorical
extension it acquired an ethical sense (e.g., Jer 4:19 LXX). The plural form
speaks of a plurality of capacities for moral decision, which, through
continual use (e{xi"), have developed into specific qualities (cf. Delling,
TDNT 1:188; Williamson, Philo, 11416). The formulation of v 14b seems to
imply a capacity for spiritual discrimination and not simply moral
discernment (Michel, 237). The period of time contemplated in v 12 (dia; to;n
crovnon, by this time) has provided the community with the opportunity to
achieve a condition of moral and spiritual maturity that makes them capable
of sound discrimination. The play on words kalou` te kai; kakou`, good and
evil, evokes one strand of Jewish hope preserved in a Targumic comment on
Gen 3:22: Many people are to arise from the man, and from him will arise
one people who will be capable of distinguishing between good and evil (Tg.
Neof. and Tg. Ps.-J.. Gen 3:22).
In the contrast posed in vv 1314 it is significant that the writer alternates
between the singular (nhvpio", an infant) and the plural (teleivwn,
adults). It is v 14, with its description of a plurality of persons, that
describes the community prior to its recent withdrawal and regression. In vv
1114 the writer uses irony effectively to summon the house church to
resume their status as adults with its attendant responsibilities.1

Its time to grow up

Anthony D. Clinkscales
Hebrews 5:11-14
1

Lane, William L., Word Biblical Commentary, Volume 47a: Hebrews 1-8, (Dallas, Texas:
Word Books, Publisher) 1998.

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 9

The writer of these words, including Hebrews in its entirety is unknown. And
what makes up most of his or her homiletic discourse is the intention of
moving first-century hearers to an understandingan awareness, an
acknowledgement of Jesus priestly authority and the power of his blood.
There is a condescending, chastising tone in this text. Commentators
disagree about whether the author is here rebuking those he or she is writing
to for their failure to grow spiritually, or whether he or she is simply using
irony to shame the Jewish believers about their slowness to learn.
Seemingly, this homily was strategically dealing with the threat of a mass
exodus of Jewish converts reverting back to Judaism or leaving religion
altogether.Perhaps they were leaving because of persecution.Maybe they
were among the victimized and underprivileged status of society.perhaps
there was social resentment and hostility.maybe they were collectively
marginalized and stigmatized.and could it all be a result of the Roman
Empire. the hierarchical social interactions and exploitative structures of
Empire. The fact of the matter is that this body of believers was at the brink
of leaving the faith. And they had a weak, non-assertive witness. They were
immature.

I think that in our setting, this text is relative. This text is a warning against
falling away and an urge to mature in the faith. The first evidence of being
mature is the ability to teach. Even among those of us who have been in the
faith for 30 years, there is an inability to teach or an unwillingness to pass on
the Word of God. This is a sign of immaturity. We have been called, but
unaccountable. Theres a sad, troubling reality in that the harvest is
plentiful but the laborers are few. And too many of these few laborers are
rendering stale, rehearsed, rehashed hear-saydepriving listeners who are
in need of a rhema Word from the spirit of God. Im not just talking about in

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 10

the pulpits, but in our Christian witness, too many peoples breath reek of
simalac when they should be regurgitating substance and life out of their
true, inner-most being. Too many of the wrong folks are teaching when the
right folks wont open their mouths.

The second evidence of being mature is that you prefer solid food. Think
about this, how would a 30 year-old adult look if they had been living solely
on a diet of milk? He or she would be severely malnourished, and too weak
to get around. Their bodily growth would be stunted because of their diet.
Likewise, we can be spiritually stunted because of our chosen diet. So we
have to put things back into perspective. We cant live on milk all of our
livesbecause we need to come to a point where we are able to digest solid
food. Settling for the infants diet will ultimately hinder us from feasting at
Gods banquet. Our capacity to feast on deeper knowledge of God is
determined by our spiritual growth. Too often we want Gods banquet before
we are spiritually capable of digesting it. As we grow in the Lord, we have to
put into practice what we learn then our capacity to understand will also
grow.

In growing from infant Christians to mature Christians, we learn discernment.

We train our consciences, our senses, our minds, and our bodies to
distinguish good from evil. Can you recognize temptation before it traps
you? Can you tell the difference between a correct use of Scripture and a
mistaken one? You should be able to do so. It all depends on what you are
eating. Maturity in faith depends on the same logic as all other growth. One
must advance stage by stage, and not be forever preoccupied with starting
over. In the natural, as well as in the spiritual, the key to proper nurture is
appetite and the will to advance. Moving from the basic understanding of
salvation into the more advanced understanding of Jesus ministry prepares

Its time to grow up (Hebrews 5:11-14)

A D Clinkscales 11

us for the rigors of life that we are bound to face. Jesus ministry gives us
power and authority. God raised us up with Christ and seated us with him in
the heavenly realms. We have been equipped to have dominion on the
earth. We have power and authority.

Once we become mature believers, then we can try to help somebody else.
With all of the hopelessness, meaninglessness, and lovelessness in our
communities, there is a need for the witness of mature believers. Somebody
awaits your witness. Somebody is in need of true ministry. Let us get away
from self-righteous separatism and emotionalism. Away with the superficial
messages that entertain peoples lust for fame and fortune away from the
false presentations of a gospel that juxtaposes faith with capitalism, making
us more business-minded than kingdom mission-minded. We should
embrace who we are in Christ. We are ambassadors and instigators of
change. We have authority, not by might nor by power, but by Gods Spirit.
So let us establish peace in the earth. Lets be accountable for our actions
because were redeemed, conveyors of the truth of God above and God in
us. Lets do the right thing every chance we get. The time is now. This is
our moment of truth. Its time to grow up.