The book of Hebrews is not short on hard words. It contains several warnings against apostasy, but it also calls for repentance from a state of spiritual immaturity. If you are in this category, then hopefully this article spurs you on in repentance toward God and maturity in Christ.
Prior to Hebrews 5:11-14, the author spent several verses speaking of Christ being our great high priest. This discussion picks back up in chapter 7. But for now, Hebrews takes a break to note that some Christians are not really ready for this doctrine. For they are still spiritual infants.
Dull Hearing Prevents Spiritual Maturity (Hebrews 5:11-12)
Beginning with vv. 11-12, we see that dullness holds you back from spiritual maturity—“Concerning him we have much to say, and it is hard to explain, since you have become dull of hearing” (Hebrews 5:11, NASB 1995). The language of “concerning him” refers to Melchizedek (5:10), the high priest of God from Genesis 14. Melchizedek is not simple to examine, but he is all the harder to explain because some Christians are “dull of hearing.”
This phrase “dull of hearing” can also be translated “lazy” or “sluggish.” In fact, that is how the word is translated in the NASB95 in its only other use in the New Testament—“so that you will not be sluggish” (Hebrews 6:12). But the NASB follows the KJV in translating 5:11 as “dull of hearing.”
Hebrews so far has spoken of ‘hearing’ as being of vital importance. Hebrews 2:1 gave the exhortation to “pay much closer attention to what we have heard.” And 3:7-8 said, “Today if your hear his voice, do not harden your hearts.” Therefore, the call to not be “dull of hearing” or “sluggish in hearing” is a call to perk up our ears and listen to what the Lord has to say. And He certainly has things to say to us.
The Christians described here are not only mentally lazy, but spiritually resistant. Yet the assumption is that their dullness and sluggishness are not permanent. It is a temporary condition. But it is a dangerous one. For if not reversed, it will lead to apostasy.
A person becomes a teacher by study and “time.” Most people never become teachers. But the point here is that some Christians have had enough time that they should be teachers, even in the sense of teaching one another Christian basics. But they are not doing such, and thus they have not used their “time” well. They are in “need” of learning the basics—“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” (5:12).
The “oracles of God” clearly refers to the Scriptures. And here it is combined with the word “first” or “beginning” to refer to the basics of the faith. The KJV says “first principles.” What are examples of “elementary principles” of Scripture? We would think of things such as the forgiveness of sins and justification before God—the gospel. Hebrews 6:1 also uses the word “first” to form the similar phrase “the elementary teaching about the Christ.” The following verse then tells us what the author has in mind—“instruction about washings and laying on of hands, and the resurrection of the dead and eternal judgment” (6:2). Such things are considered the ‘basics’ of the Christian faith.
Teaching First Principles with Catechism
We must all learn the basics of the faith—the “elementary principles” and “foundation” (Hebrews 5:12; 6:1). Christians have traditionally used catechism to teach such first principles of our religion. The early church even set apart ministers for the duty of catechizing new converts to prepare them for entrance into the church. The Reformers also thought catechism is important. Sadly, the practice of catechism has been very much lost in our day. But I want to encourage you to use catechism, especially the Westminster Shorter Catechism, in your family devotions and personal study. Let me give five reasons why catechizing in the first principles of religion is essential for Christians, especially for new believers and children:
Catechism lays a foundation for faith and practice. We all need to learn the basis or ‘grammar’ of religion.
Catechism makes people “capable of deeper mysteries” (William Gouge). If we want to go beyond the basics, we first need to master the basics. No one studies engineering prior to learning addition and subtraction.
Catechism helps church elders assess the understanding of their people, so as to admit them to the Lord’s table and help pastors better prepare sermons. Discussing the catechism and doctrinal basics is a great way to know where a person is in his spiritual maturity.
Catechism helps make converts. As Westminster divine William Gouge said in his Hebrews commentary, “The fruits of Catechising have ever been observed to be many and great. Thereby have families been made seminaries for the Church. Catechising was one of the most effectual ordinary means of drawing Pagans to embrace the Christian faith.” In a day where biblical literacy is at an all-time low, catechism helps educate unbelievers in the faith. It makes our doctrine simple and attractive.
Catechism matures believers and grounds them in the Reformed faith. Gouge said, “For every Reformed Church has her Catechism, whereby multitudes have been so grounded in the Religion, as nothing could draw them from the same.” Catechism helps prevent apostasy, but also helps people maintain Reformed convictions.
Pastors should teach catechism when possible, but catechism is especially the duty of parents. As Gouge said, “Parents and governours of families are especially to be conscionable in Catechising their families. This is intended (Deut. 6.7) and commended by [God] himself in Abraham (Gen. 18.19). This would be a great help to the public ministry of the Word. If in families milk were frequently and seasonably given, then might more strong meat be ministered unto them in Churches.”
Although Scripture does not specifically mention later catechisms, the practice is rooted in biblical commands. Deuteronomy 6:7 commands parents to teach God’s Word “diligently” to their children. And Ephesians 6:4 says to train up our children “in the discipline and instruction of the Lord.” Thus, parents should teach their children the Bible, as well as doctrinal basics—which catechism helps them do. When parents teach their children Christian basics, they aid pastors to then provide meatier sermons.
Therefore, catechism and the elementary principles of Christianity are extremely important. It is not that we move beyond these basics in the sense of forgetting them. Rather, the point that the author of Hebrews is making is that we do not stop with such basics, for Scripture contains so much more.
The “Gospel-Centered” Movement
This raises the issue of the modern “gospel-centered” movement. Many nondenominational churches have called themselves “gospel-centered,” often signifying they do not hold to fuller doctrinal statements (such as the Westminster Confession or Second London Baptist Confession). Yet some churches that formally subscribe to such confessions have also adopted the label “gospel-centered” in order to de-emphasize their doctrinal distinctives. There have also been networks and conferences built around the gospel (such as The Gospel Coalition, Together for the Gospel, etc.). These “gospel-centered” networks were built around a shared faith in Christ, but they ran into trouble when moving beyond the basics to other important issues—whether doctrinal, cultural, or political.
Of course, the gospel is the foundation of our faith. Christ redeemed His people through His life, death, and resurrection, and we are counted righteous before God through faith in Him. However, we should never limit ourselves to forming a foundation. A house requires a foundation, but a house is more than a foundation.
Yet the gospel-centered movement claims a foundation with no building on top. This movement never grew up to maturity. And thus, for many advocates of this movement, they are not able to navigate the complexities of this world. Many advocates speak of the gospel but are unfamiliar with holy living and Christian ethics. They do not think through and apply the Ten Commandments. They are often so worried about legalism and offending the culture that they become antinomians. They have confused the necessity of the gospel with its sufficiency, as if the entirety of the Bible is superfluous.
This doctrinal minimization has created the ironic situation that many “gospel-centered” Christians do not even maintain the gospel. Sometimes they do not even get justification right. Or they cannot understand the problems with Roman Catholicism and its distortion of justification (and thus a distortion of the gospel). Or they undermine the gospel’s power by straying from biblical ethics.
“Gospel-Centered” vs. the Reformed Catechisms
Sadly, many “gospel-centered” churches do not even catechize in the basics of Christian religion. The older Reformed catechisms demonstrate that the “gospel-centered” movement is a deviation from traditional Protestantism. Consider the Westminster Shorter Catechism, which was intended to cover basic doctrine, including for children. The Shorter Catechism certainly makes clear the gospel in its question on justification (WSC 33, “Justification is an act of God’s free grace, wherein he pardoneth all our sins, and accepteth us as righteous in his sight, only for the righteousness of Christ imputed to us, and received by faith alone.”) However, if one reads the entirety of the 107-question Catechism, it is clear that it focuses on far more than the gospel narrowly construed.
The Westminster Shorter Catechism (1647) begins with man’s “chief end” (WSC 1), the Bible as the “rule” for glorifying God (WSC 2), and the Scriptures “principally” teaching “what man is to believe concerning God, and what duty God requires of man” (WSC 3). The Catechism covers the Trinity and creation (WSC 4–12), man’s sin (WSC 13–20), Christ and His redemption (WSC 21–38), man’s duty toward God and His law (WSC 39–84), the need for faith, repentance, and the sacraments (WSC 85–97), and prayer (WSC 98–107).
While the Westminster Shorter Catechism certainly teaches the gospel when it covers Christ’s redemption, it gives far greater attention to God’s law. Based on the number of questions on each topic, the Shorter Catechism is not “gospel-centered” in the narrow sense. It has more questions on God’s law (WSC 39–84) than Christ’s redemption (WSC 21–38). It is “centered” also on the goal of the gospel—glorifying God through right belief and obedience (WSC 1–3). The Westminster divines considered the gospel to be essential but not sufficient for the basics of the Christian religion.
A similar point could be made from the Heidelberg Catechism (1563), which is broken into three parts: Misery (Q & A 3–11), Deliverance (12–85), Gratitude (86–129). The third section focuses on God’s law and the Lord’s Prayer. And while the second section is large and could be understood to relate to the gospel (Deliverance), a significant portion of that is devoted to the sacraments and church discipline (HC 65–85). Thus, we could say that the two major Reformed catechisms are in fact “centered” not only on redemption but also on God’s law, the sacraments, and prayer. In other words, the Reformed catechisms are “Bible-centered.” They consider many theological issues to be foundational to the Christian religion.
We should therefore reject the modern label of being “gospel-centered” and return to the robustness of traditional Reformed theology. We need catechism in the basics. We need the gospel of Christ’s redemption. But we also need the whole counsel of God—including an emphasis on God’s law and Christian ethics. As the Apostle Paul said, “for I did not shrink from declaring to you the whole counsel of God” (Acts 20:27, ESV). And as Calvin said in his commentary on Hebrews 6:1:
In short, as the builder must begin with the foundation, so must he go on with his work that the house may be built. Similar is the case as to Christianity; we have the first principles as the foundation, but the higher doctrine ought immediately to follow which is to complete the building. They then act most unreasonably who remain in the first elements, for they propose to themselves no end, as though a builder spent all his labor on the foundation, and neglected to build up the house. So then he would have our faith to be at first so founded as afterwards to rise upwards, until by daily progress it be at length completed.
Growing into Maturity by Receiving the Word (Hebrews 5:13-14)
Hebrews 5:13 says, “For everyone who partakes only of milk is not accustomed to the word of righteousness, for he is an infant.” The “word of righteousness” has found various interpretations but likely refers simply to the Scriptures (cf. 2:2; 4:2). Prior to this verse, the author of Hebrews consistently appealed to the Scriptures to support his argument. And his point here is that being accustomed to the teaching of Scripture—God’s righteous Word—brings maturity.
Exposure to the Word of God should not leave you as an infant. Infants drink milk, which makes for healthy babies. But for a baby to really grow big and mature into adulthood, the child needs solid food. The point then is that some Christians are only partaking of spiritual milk, even though the Bible contains solid food. And if you really partake of the fullness of the Word, then you will not remain a spiritual infant. Hearing the Word and feasting on it should lead to being “accustomed to the word,” while not hearing it leads to being “unskilled” in it (KJV).
The question then is—are you “skilled in the Word”? Are you able to teach Christianity—even just the basics—to your children and friends? If not, then you may be stuck in infancy. And the concern here is you may be spiritually stagnant. Or worse, backsliding. Babies are not fit to survive hardship but need to mature to do so.
Ignorance is a characteristic of infants and is suitable for their stage of life. But it is shameful to be a capable adult who never matured in knowledge or behavior. And the same is true for a Christian who never grew past spiritual infancy. It indicates a lack of care. And thus spiritual negligence. Paul made a similar point to Hebrews 5:13 in in 1 Corinthians 3:1-2:
And I, brethren, could not speak to you as to spiritual men, but as to men of flesh, as to infants in Christ. I gave you milk to drink, not solid food; for you were not yet able to receive it. Indeed, even now you are not yet able.
Later in the letter, in 1 Corinthians 14:20, Paul writes:
Brethren, do not be children in your thinking; yet in evil be infants, but in your thinking be mature.
Clearly, we are to seek intellectual and spiritual maturity in Christ. We see this in Hebrews 5:14—“But solid food is for the mature, who because of practice have their senses trained to discern good and evil.” The mature need solid food—a spiritual diet. And solid food produces maturity. The word for “maturity” can also be translated “complete” or “perfect.” This concept was seen earlier in Hebrews, as the verbal form to be made “perfect” was used for Jesus:
For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. (Hebrews 2:10)
And having been made perfect, He became to all those who obey Him the source of eternal salvation. (Hebrews 5:9)
Christ was made perfect in that His suffering prepared Him for His high priestly office. Similarly, we are to be made perfect in our walk with Christ. The goal of our salvation in Christ is in fact spiritual maturity.
…until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a mature man, to the measure of the stature which belongs to the fullness of Christ. As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming. (Ephesians 4:13-14)
We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. (Colossians 2:18)
Epaphras, who is one of your number, a bondslave of Jesus Christ, sends you his greetings, always laboring earnestly for you in his prayers, that you may stand perfect and fully assured in all the will of God. (Colossians 4:12)
Training unto Mature Discernment
As Hebrews 5:14 shows, mature Christians have their senses trained to discern good and evil. If a Christian cannot discern good from evil, that person is an infant Christian and spiritually immature. (Or worse, that person is a false Christian and intentionally embracing or teaching false things.)
Hebrews 5:14 says that the mature “train” their senses (with the Greek word here serving as the origin of the English word “gymnasium”). Second Peter 2:14 even uses this word for how we can be “trained” in sin—“having a heart trained in greed.” On the contrary, we want to be trained in righteousness. The same verb is used in 1 Timothy 4:7 in the command to “discipline” or “train yourself for godliness.” Hebrews 12:11 says, “All discipline for the moment seems not to be joyful, but sorrowful; yet to those who have been trained by it, afterwards it yields the peaceful fruit of righteousness.”
The mature have their sense trained by “practice,” as Hebrews 5:14 says. The word “practice” (ἕξις) can refer to a “habit” or “custom.” Yet more specifically, it refers to “a state of maturity” (BDAG). It thus refers to the result of training. Hebrews 5:14 can be translated literally as follows: “But solid food is for the mature, who—because of the maturity of having trained their senses—have the discernment of good and evil.” So the mature are those who have had their senses or “perceptions” (NET) trained by the Word. And this produces the ability to discern good from evil.
This ability to discern good from evil is the distinguishing mark of spiritual maturity. Similar language is used to distinguish children from adults, seen in Deuteronomy 1:39:
Moreover, your little ones who you said would become a prey, and your sons, who this day have no knowledge of good or evil, shall enter there, and I will give it to them and they shall possess it.
Children are not able to discern good from evil. But that is the goal of education and religious training. This is a good reason why we should not expose children to schools that teach evil. Children are not able to understand that it is evil to choose your pronouns. So we shield them from such. And we instead train them in the good. We want to train them so that they become mature enough to be able to distinguish good from evil (and thus also partake of the Lord’s Supper, see WSC 97).
The word for “discern” in v. 14 is used also in 1 Corinthians 12:10 for the spiritual gift of “distinguishing of spirits.” Not everyone has this particular gift of discerning spirits, but all Christians should be able to distinguish good from evil. It is the ability to make moral judgments, which is essential for godly living. As Jesus says in John 7:24, “Do not judge according to appearance, but judge with righteous judgment.”
Scripture condemns those who confuse good and evil. Isaiah 5:20 says, “Woe to those who call evil good, and good evil; Who substitute darkness for light and light for darkness; Who substitute bitter for sweet and sweet for bitter!” We see this so much today where people promote evils like abortion, transgenderism, and homosexuality. Yet in addition to not praising evil, God also commands us to do good and avoid evil:
abhor what is evil; cling to what is good. (Romans 12:9)
be wise in what is good and innocent in what is evil. (Romans 16:19)
turn away from evil and do good. (1 Peter 3:11)
do not imitate what is evil, but what is good. (3 John 11)
But how can we do good and avoid evil if we cannot even know what is good and evil? So we must first have our minds right before we can do good. Developing the Christian mind is essential to developing the Christian heart. Knowledge is required for holiness. Thus, Paul said in Philippians 1:9-10, “And this I pray, that your love may abound still more and more in real knowledge and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless until the day of Christ.”
So how do we grow in the maturity to discern good and evil? We must build the habit. And that takes constant and continual training. It takes repeated practice. It must become second nature. How did you learn how to speak English? Through repeated practice and exposure. To the point that we do not even think about it. The same goes for discerning good from evil. It should become natural. But it takes constant training. It takes a constant reception of the Word of God—through reading it, studying it, and hearing it preached and exposited. This is the very opposite of “dull hearing” (Hebrews 5:11).
The Spiritually Immature are Susceptible to Apostasy
To conclude, let us highlight that the concern over spiritual infancy in Hebrews 5 is that it leaves one susceptible to apostasy. Spiritual maturity is needed to withstand temptation, as Jesus did—our high priest who was “tempted in all things as we are, yet without sin” (Hebrews 4:15). We need maturity, and maturity requires solid food. By remaining in infancy, Christians are not able to “discern good and evil” (Hebrews 5:14). Which means they cannot even identify evil, let alone fight it. Baby Christians are weak Christians, and they are especially prone to great sin, including apostasy.
This brings us back to the concern with the “gospel-centered” movement. Many advocates are still stuck on milk and thus are not able to discern good from evil. They often act like the unbelieving world, adopting anti-Christian ideologies such as feminism and egalitarianism. And they support leftist politicians who undermine Christianity and Christian ethics, thinking this is a way to win respect with the world.
Brothers and sisters, if you are stuck in spiritual infancy, then you must be weaned. You must move past milk and turn to solid food. You must train yourself. Train your senses. Of course this takes hard work. You have to build habits (such as Bible reading, prayer, catechism, etc.). These things take repetition over time. They take “practice.”
But notice it all starts with hearing. You must throw off you hardness of heart. And you must open your ears (Hebrews 5:11). You must partake of the spiritual food for the mature, the “word of righteousness” (5:13). There is great blessing for those who do so. A Proverbs 2 says:
My son, if you will receive my words
And treasure my commandments within you,
Make your ear attentive to wisdom…
Then you will discern righteousness and justice
And equity and every good course.
For wisdom will enter your heart
And knowledge will be pleasant to your soul;
Discretion will guard you,
Understanding will watch over you,
To deliver you from the way of evil (Proverbs 2:1-2, 9-12).
