The Christian life in the Epistle to the Hebrews

INDEX OF CONTENTS

I. THE CHRISTIAN LIFE AND SALVATION
1.1 A calling to not neglecting a so great salvation in the Christian life
1.2 Jesus as the author and source of salvation
1.3 The impracticability of going backwards in the Christian life

II. THE VALUE OF FELLOWSHIP IN THE CHRISTIAN LIFE
2.1 Christian relationships seen as part of a large and unique family
2.2 Negative results of neglecting to meet together
2.3 Privileges of meeting together

III. DUTIES IN THE CHRISTIAN LIFE
3.1 Duties expressed through service
3.2 Social responsibilities
3.3 Marital duties
3.4 Ecclesiastical duties

IV. THE PLACE OF FAITH IN THE CHRISTIAN LIFE
4.1 Faith as a prerequisite for the Christian life
4.2 Practical definition and meaning of faith according to the author to the Hebrews
4.3 Jesus as the author and perfecter of the faith
4.4 The Christian life as a race of faith

V. DISCIPLINE IN THE CHRISTIAN LIFE
5.1 Arguments for discipline
5.2 Repercussions of disciplines
5.3 Reactions to the discipline

VI. THE CHRISTIAN LIFE AS A LIFE OF SANCTIFICATION
6.1 The calling to a life of sanctification
6.2 The blood of Jesus as the basis for sanctification
6.3 What a life of sanctification means
6.4 The value of the testimony of heroes of faith for the sanctification of Christians

VII. A CALLING FOR SPIRITUAL MATURITY IN THE CHRISTIAN LIFE
7.1 Things to be left behind in the process of spiritual maturity
7.2 Things to be acquired in the process of spiritual maturity
7.3 Solid food versus milk


INTRODUCTION
Even though the Christian life is not the main theme in the epistle to the Hebrews, its author indicates the practical results of living by faith in a context characterized by persecution and the danger of going backwards. His concern in this connection is such that in many passages he exhorts to his readers, following the parenetic style of the epoch, to not ignore a great salvation and other aspects of the Christian life. His epistle is in the best sense a ‘word of exhortation’ (13:22), thereby justifying its importance and study in relation to pastoral care.

Throughout this essay a tentative proposal will be made to understand some themes related to the Christian life. In this manner, topics concerning salvation, Christian fellowship, duties in the Christian life, faith, discipline, sanctification and spiritual maturity will be reviewed in a practical manner. The themes related to faith and holiness, are very important for the author. That is why his statements in 11:6 and 12:14 place faith and holiness in the centre of the Christian life. Both, together, represent the basis of the Christian life.

Finally, when a Spanish source has been used, a free translation of the text has been attempted, so that quotations do not belong to the original text in English.

I. THE CHRISTIAN LIFE AND SALVATION

1.1 A calling to not neglect a so great salvation in the Christian life
The phrase ‘great (thlikou,,,toj[1]) salvation (swthri,a[2])’ (2:3) seems to allude the greatness of Jesus’ work on the cross. That is why ‘the value of salvation never should be underestimated, forasmuch as its price was the suffering and death of Jesus’ (Kistemaker, 1991, p.75). Salvation is simply something immeasurable; its value exceeds all things, since its price is the blood of the Lord Jesus himself. Hereby believers are encourage to not neglect (avmele,w[3]) (2:3) this salvation, because of the warning against falling away (pararre,w[4]) (2:1) is present in the Christian life. Steadman (1992, Pp. 34-35. Italics belong to the author) establishes three ‘measures’ for understanding how great this salvation is: (1)’its proclamation began with Jesus himself’; (2) ‘it was confirmed to us by those who heard him’; and (3) ‘God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will’.

Some troubles and warnings have been established among the readers of the epistle to the Hebrews with regard to neglecting the salvation. Erdman (1976, p.34) believes that the trouble was ‘the indifference in the face of the saving message that Jesus brought’. In addition, Gooding (2002, p.87) affirms that ‘the shame of being associated with the man Jesus of Nazareth’ and the ideas of ‘salvation’ and ‘being saved’ was producing ‘their tendency to drift’. On the other hand Steadman (1992, p.32) holds to the opinion that it was, ‘a specific form of unbelief’ which was part of a major danger of ignoring the Son.

For Steadman (1992, p.32), neglect of salvation, in the Christian life, is not necessarily a form of apostasy. He puts it like this:
It is not necessary to openly renounce the gospel. One can remain lost by simply and quietly drifting away from hearing it, or hearing it with no comprehension of the seriousness of its message.

Here, it seems that the warning of neglect of salvation comes from the lack of care in regard to sin and its subtle work among the addressees. Seemingly, they were conscious of this.
Verses (2:2-3) suggest a judgment for ignoring what was called the ‘great salvation’. The reasoning presented is that: (1) angels brought ‘the message’ and the law (2:2, NVI; cf. Gal.3:19; Acts 7:53); that (2) ‘to ignore even the law’s partial revelation carried with it certain inevitable consequences (just punishment- 2:2)’ (Steadman, 1992, p.33. Italics belongs to the author) and; (3) the consideration that Jesus is superior to the angels and the law, therefore, ‘to ignore the great salvation found in Jesus is to find oneself unable to escape the consequent wrath of God, and the judgment of hell’ (Ibid.). Kistemaker (1991, p.75) summarizes it, like this; ‘the more precious the gift, all the more is the punishment if value is not reflected upon’.

1.2 Jesus as the author and source of salvation
What the NIV (also NAS) shows as ‘author’ (2:10), other versions show as ‘captain’ (KJV, NKJ); ‘pioneer’ (NRS); and ‘leader’ (CEV, GNB, implied). Lane (1991, Pp.53, 56-57) prefers to translate it as ‘champion[5]’. All of these versions consider different interpretations of the Greek word avrchgo,j[6]. The main idea, here, is that Jesus began or originated ‘a plan or program for others to follow’ (Steadman, 1992, p.41). This plan is the plan of God for human beings. The author of the espistle to the Hebrews shows Jesus as the best example to follow in the Christian life. Jesús ‘goes before and leads the way’. It has to mean that ‘if Jesus had not blazed the way there would have been no salvation’ (Guthrie, 2002, Pp.88-89) for anyone Christian. Even though ‘pioneer’ is a title of honour (Ibid., p.89), the pathway of ‘suffering was necessary before Jesus could be the complete pioneer of salvation, or the perfect high priest’ (Ibid.). Jesus assumed sufferings with joy, because of his sons (12:2). Our author seems to establish that this is the pathway that every Christian should follow during their pilgrimage or Christian life, which is, suffering as a normal part of their journey to ‘the city which has foundations’ (11:10). Furthermore, suffering provides ‘a perfection of testedness’ in the Christian life. Morris (cited by Brown, 1996, p.62) quotes here:
...for Christians, as for their master, there is perfection in suffering. [As] little as we may like [it], the fires of affliction are [where] qualities of Christian character are forged.

Suffering, as part of the Christian life, may be verified in passages such as 10.32-34; 11:25, 26; 34-37.

Jesus is not just the best example for the salvation of Christians, and consequently for their Christian life, he also is presented as the ‘source’ (5:9, NIV, NAS, NRS, ‘author’ in the NKJ) of salvation. Here, the author uses the Greek term ai;tioj[7] for showing Jesus as the cause of salvation. The designation of Jesus as ‘source’ is not something that appears as if from nowhere, it was the product of his suffering and obedience (cf. 2:10; Philippians 2:8-9). At this point Hagner (1998, p.85) writes, ‘Having accomplished God’s will, he himself has reached a state of completeness and fulfillment, thereby becoming the source of eternal salvation’. Salvation, suffering and obedience are related in verses 8 and 9. The obedience of Christ[8] was shown through his suffering (v.8). The believers’ obedience should be shown in terms of loyalty to Christ (v.9). For this reason, ‘salvation is for those who obey him’ (Brown, 1996, p.102. Italics belong to the author).

1.3 The impracticability of going backwards in the Christian life
Our author develops the following thought in 6:4-6; nobody can be saved, get lost and be saved again. Herein Ryrie (1983, p.225) writes, ‘If a Christian could get lost it would be impossible that he/she could be saved again’. Seemingly, the author targets at those who ‘have fallen away’ (6:6, NAS). Even though the verb used by our author is not one that indicates apostasy, for as Ladd (2002, p.765) explains, ‘clearly the context indicates a deliberate and voluntary apostasy, not a common sin or what now is called as “going back”’. Already in 3:12, our author had argued against an ‘unbelieving heart that turns away from the living God’ (NIV). The verb used there for denoting going back is avposth/nai[9] (verb/inf/aor/act). The danger of apostasy was present among readers of the letter. For this reason they do not ‘neglect so great a salvation’ (2:3). There was not evasion; they had to overcome the danger of ‘drifting away’ (2:1).

Ryrie (1983, pp.225-226) gives three reasons in support of the impracticability of going back in the Christian life: (1) because of the spiritual privileges that every Christian has. The readers had been enlightened, tasted the heavenly gift, and had become partakers of the Holy Spirit (6:4); (2) because true Christians can not fall away. For this reason, they are encouraged to ‘advance to maturity’ (6:1, NAB) instead of falling away, since God ‘is able to save completely those who come to God through [Christ]’ (7:25) and; (3) because it is not possible to crucify Christ again. At this point Ryrie (Ibid) expounds, ‘There is not a second cross, or second experience of the cross, because it will mean that Christ will be crucified again, which is impossible’.

Instead of falling away, the readers are invoked to progress in the Christian life, which is seen as a race[10]. The right way of doing this, is that of throwing off ‘…everything that hinders and the sin that so easily entangles, and …run with perseverance the race marked out for us’ (12:1, NIV)

II. THE VALUE OF FELLOWSHIP IN THE CHRISTIAN LIFE
2.1 Christian relationships seen as part of a large and unique family
The author of the Epistle to the Hebrews mentions the Christians as (1) ‘brothers and sisters’ (2:11, 17, NRS); (2) ‘the children whom God has given me’ (2:13, NKJ); (3) a ‘holy brethren, partakers of a heavenly calling’ (3:1; cf.13:1, 22, NKJ); (4) ‘partakers of Christ’ (3:14, NKJ); (5) ‘members of the same household’ (Brown, 1996, p.186. Cf. 3:6); (6) ‘the general assembly and church of the firstborn who are registered in heaven’ (12:23, NKJ); and (7) as ‘God's people’ (13:24, NIV). These seven adjectives hold the same idea of belonging to the same family. For this reason, to meet together should be a logical consequence. Nevertheless, the expression ‘the habit of some...’ (10:25, NRS) exposes the presence of a group who were refusing fellowship and communion. Seemingly, and following the line of opinion of some scholars, there were ‘a group of believers in danger of isolating themselves from their fellow Christians in the local church’ (Brown, 1996, p.188). This probably was the reason why the author urges his readers (in this verse) to continue in communion with their fellow Christian. Harnack (cited by Bruce, 1990, p.257) thinks that there ‘were naturally some people who imagined that one could secure the holy contents and blessings of Christianity as one did those of Isis and the Magna Mater, and then withdraw’. The reasoning used by Harnack related to fear. He writes, ‘they shunned attendance at public worship, to avoid being recognized as Christians’ (Ibid.).

Be that as it may, the truth was that Christian fellowship was important for encouraging ‘one another to love and good deeds’. Already from the verse 24, our author has spoken about meditating on themselves in order to accomplish these Christian virtues. Assemblies and meetings were precisely the medium in which, they were accomplished. Furthermore, Christian meetings were a helpful and powerful medium to encourage each other. Believers were exhorted to have regular assemblies for mutual encouragement. On this point Guthrie (2002, p.216) writes; ‘Close and regular fellowship with others believers is not just a nice idea, but an absolute necessity for the encouragement of Christian values’.

Another incentive to meet together is ‘the approach of the Day’ It could be a reference to the Lord’s return[11] (the parousia) or, as Bruce (cited by Hagner, 1998, p.168) suggests, signs of the second coming:
[It] may possibly reflect knowledge of the increasing predicament of Judea and Jerusalem. With the prophecy of Jesus in mind, the fall of Jerusalem may have been seen to be simply a matter of time (cf. 8:13), and from the perspective of the author and indeed all Christians of that era, the destruction of Jerusalem would have been thought to signal the appearance of the eschaton (cf. Matt.24:3).

In both cases, the common idea is, the corporative preparation of Christians for a major meeting with the Lord Jesus and the exhortation to value the imminence of the parousia[12]. The moral component also is implied here. Donald Guthrie (2002, p.217) writes, ‘...the possible imminence of the day still suplies a powerful motivation towards high moral standards for many believers’.

2.2 Negative results of neglecting to meet together
It is possible to find some negative consequences of neglecting to meet together. They may be: (1) experiencing being alone throughout persecutions and sufferings, since they were part of the Christian life (10:32-33). Neglecting meeting together takes away the possibility of being encouraged by other Chrisitans; (2) getting the second coming of Christ out focus, since a deep hope present in congregating is the burning expectancy for the Lord’s return; and, (3) a warning against apostasy (10:39). The Commentary Critical and Explanatory on the Whole Bible (CD-ROM) relates, in this connection; ‘To neglect such assemblings together might end in apostasy at last’.

2.3 Privileges of meeting together
Meeting together produces goods results and also benefits. They may be: (1) confidence to enter the Most Holy Place, where there is personal confession to God (10:19); (2) holding unswervingly to the hope that Christians profess (10:23); (3) stimulating one another to love and good deeds (10:24); (4) mutual encouragement (10:25); and (5) ‘a better and an enduring possession ...in heaven’ (10:34).

III. DUTIES IN THE CHRISTIAN LIFE
The author begins chapter 13 inviting to his readers to ‘Let brotherly love (filadelfi,a) continue’. He assumes that this type of love subsists among them. His purpose is just bringing to their memory something well-known for them, though his readers with ease forget some basic things in the Christian life. Perhaps this was the cause for his admonition. Hereafter he gives some practical examples of how to do it, through service.

3.1 Duties expressed through service
Service (from the greek word latreu,w[13]) in the Christian life is a logical consequence of salvation (12:28), since the conscience of believers has been cleansed from dead works by the blood of Christ and called to good deads through service (9:14; cf. 10:2). Good deeds are part of Christian worship[14]; they are a lifestyle in the Christian life. Besides that, and following the perspective of Charles Ryrie (1983, p.228), ‘the writer to the Hebrews, as Apostle John, sees service as training and demonstration of love’ (cf. He. 6:10; 10:24)

3.2 Social responsibilities
The first group to which social responsibility should be targeted is that of strangers[15]. The author exhorts Christians in pastoral care; ‘Do not forget to entertain strangers’ (13:2). It is an invitation to show hospitality, especially towards Christian travellers who were exposed to the doubtful repute of hostals notorious for immorality. Hospitality (filoxeni,a) in the rest of the New Testament has an important role. In Romans 12:3, it is required from Christians in general; in 1 Tim. 3:2 and Tit. 1:8 it is a qualification required of bishops; in 1 Tim. 5:10 it is necessary in widows wishing to be enrolled; and finally, in 1 Peter 4:9, it should be present among Christians in general (Guthrie, 2002, p.268). Hospitality was a normal part and a singularly significant mark of Christian life in the early church.

The second group of people mentioned, to be remembered, is of ‘those who are in prison [and] those who are being tortured’ (13:3, NRS). They probably were persecuted and jailed Christians (cf. 13:23) who ran the risk of being forgotten by their free fellow Christians. That is why the author admonishes his readers to remember (mimnh,skesqe[16], verb/imper/pres/ mid or pass dep/2ndper/pl) them, using the verb in the imperative. Remembering prisoners was more than something merely conceptual. In the Christian life, believers are exhorted to (1) empathise with fellows, ‘as though [they] were in prison with them... [and] as though [they themselves] were being tortured’ (13:3, NRS), feeling with them the mistreatment, ‘the shame, hurt and hopelessness’ (Stedman, 1992, p.150); and (2) ‘Let brotherly love continue’ through good deeds in favour of fellow Christians in prison. It included ministering ‘to them out of an awareness that we too could have been where they are, had our circumstances been the same as theirs’ (Ibid.)

3.3 Marital duties
Another set of responsibilities in the Christian life is referred to honouring the marriage union. In this verse (13:4) is implied the command to ‘not commit adultery’ (See Exo. 20:14 and Deu. 5:18). Marriage is a holy institution and it defiled, through adultery or fornication[17], as going against this divine principle. It is subject to God’s judgment. Christians were exposed to sexual immorality since ‘the sexual immorality prevailed among people of the Greco-Roman society, which accepted prostitution; child-molesting, homosexual intercourse and sex with women slaves...’ (Keener, 2005, p.676). That is why the author admonishes believers to keep their bed undefiled.

3.4 Ecclesiastical duties
Remembering leaders who have finished their service
Now, in verse 13:7, the attention of the readers is adressed towards leaders[18]. Such leaders probably ‘have died, but whose memory is still fresh. It is reasonable to suppose that these former leaders were the founders of the church’ (Guthrie, 2002, p.270). The Greek word evla,lhsan (verb/ind/aor/act/ 3rdper/pl), written in the aorist tense may indicate that they probably had died. In any case, even though they might still be alive, they had completed their service in Christian ministry and the addressees are invoked (1) to ‘remember[19]’ them, and (2) to follow their example of faith in their Christian lives.

The godly way of life, of the past leaders, was an incentive in the lives of many Christians as well as for Christians still living since:
Almost every Christian has some mentor who has shaped his or her faith by godly example, and their memory is a continual encouragement to draw strength from the unchanging Lord (Stedman, 1992, p.153)
Nevertheless, even though the outcome of the leaders’ conduct is something to be followed, for our author, Jesus is the major example that Christians have to imitate in their way of life. This is clear in the next verse (8), since ‘Jesus Christ is the same yesterday and today and forever’. His example is superior and changeless.

Obeying and submitting to leaders who are in authority
Once again the author writes about the relationship between believers and leaders in the church. Two things are required of believers in their Christian lives: (1) to obey (pei,qw[20]) the leaders, and (2) to submit (u`pei,kw[21]) to their authority. The main reason for this seems to be clear in the author’s mind: ‘they are keeping watch[22] over your souls and will give an account’. Besides this, the consequence, of this double attitude in the Christian life is that, they will do it ‘with joy and not with sighing[23]’. Our author finishes saying the latter attitude ‘would be harmful to you’ (13:17, NRS).

Even though the Greek word u`pei,kete is in an imperative mode (verb/imper/pres/act/2ndper/pl), it could not be seen as the justification for establishing an autocratic goverment within the church as the biblical basis to arrive at this point. Steadman (1992, p.156) notes in this connection:
The word obey (twice here) and submit in the phrase from 1 Thessalonians 5:12, “are over you in the Lord”, have often fueled a harmful authoritarianism that has turned pastors into autocrats and congregations into personal domains.

The submission required of Christians is in the sense of providing order and ‘governability’ in the church. Disorder can take place if there is not a clear line of authority in the church. That is why leaders exercise authority over believers by ‘not lording it over those entrusted to [them], but being examples to the flock.’ (2 Peter 5:3, NIV)

IV. THE PLACE OF FAITH IN THE CHRISTIAN LIFE

4.1 Faith as a prerequisite for the Christian life
Faith is seen, by the author of the epistle to the Hebrews, as a ‘fundamental prerequisite for the Christian life’ (Ladd, 2002, p.763). People please and reach God if they firstly believe in him. Thus ‘...without faith it is impossible to please God, because anyone who comes to him must believe that he exists’ (11:6, NIV). Believers begin their Christian life, placing their faith in God, by means of Jesus Christ.

4.2 Practical definition and meaning of faith according to the author to the Hebrews
The definition, of faith, of the author of Hebrews, has a very practical implication in the lives of believers. Ladd (2002, p.763) writes on this point; ‘In Hebrews, faith is the ability to perceive the reality of the invisible world of God and convert it into the essential object of one’s life’

The author of Hebrews is graphic and descriptive when he writes about faith. For him, to define what faith is, is not sufficient. He goes beyond that when he provides practical examples of what faith is and its meaning. In this sense, the practical faith of 16 heroes are shown conjointly with the prophets (11:32c) and ‘the people [who] passed through the Red Sea as on dry land’ (11:29).
4.3 Jesus as the author and perfecter of the faith
In this epistle, Jesus is seen as ‘the author and perfecter of our faith’ (12:2, NIV). The superiority of Jesus in this epistle is evident. His superiority is in the sense that he is faith’s author and perfecter. That is why, his superiority and exemplary life is above all heroes of faith and all believers. Jesus is the pioneer (avrchgo.n[24]) of our faith in the sense of his preexistence. The author of the epistle to the Hebrews say of him, ‘...through whom [God] made the universe’ (1:2b). Thus, he is before Abel, Enoch, Noah, Abraham and other people mentioned in chapter eleven. Besides this, Jesus is the perfecter (teleiwth.n) of our faith, because ‘he has left any practical example for others to follow’ (Bruce, 1990, p.338). It is due to his example that believers can live the Christian life ‘fixing [their] eyes on Jesus’ (12:2a, NAS).

4.4 The Christian life as a race of faith
The Christian life is seen as a race by the author of this epistle. That is why all Christians are encouraged to ‘run with endurance the race that is set before us’. This race is part of the pilgrimage, which (1) begins with an act of faith (cf.11:9); (2) is developed by ‘fixing our eyes on Jesus, the author and perfecter of faith’ (12:2, NAS); and (3) finishes in a heavenly place, ‘the city which has foundations, whose architect and builder is God’ (11:10, NAS).

This race of faith can be run by (1) seeing the testimony of ‘a great cloud of witnesses’ (12:1a, NIV); (2) throwing off ‘everything that hinders and the sin’ (12:1b, NIV); (3) running ‘with endurance’ (12:1c, NAS), and, as mentioned above; (4) ‘fixing our eyes on Jesus’ (12:2). Jesus is shown as the best example of running this race. Bruce (1990, p.337) writes, ‘... he provides a better example and incentive in running the race of faith than all who went before him’. It is a race for brave Christians as for them there is no possibility of turning back[25] in the Christian life. The author is persuaded by this. He declares, ‘But we are not of those who shrink back[26] and are destroyed, but of those who believe and are saved’ (10:39).

V. DISCIPLINE IN THE CHRISTIAN LIFE
The author of the epistle to the Hebrews cites Proverbs 3:11-12 in verses 12: 5-6. Some commentators affirm that they probably (the readers of this epistle) have forgotten[27] this exhortation and the author finds it necessary to remind them of this. They probably were loosing their original ethos and forgetting the need of discipline in the Christian life. Disciple may help here:
‘...to view their troubles in their proper perspective. These words remind those who would be truly wise that when hardship is their lot they should accept it as God’s method of training...’ (Bruce, 1990, p.342)

Ryrie (1983, p.226) explains, ‘The Christian experience includes discipline... as a normal complement’. In regard to discipline in the Christian life, it is possible to note three aspects in chapter 12: (1) arguments for dicipline; (2) repercussions of discipline; and (3) reactions to the discipline.

5.1 Arguments for dicipline
The main argument for discipline is God`s love towards his children. Besides this, the fatherhood[28] of God is mentioned as another argument for discipline.

5.2 Repercussions of discipline
Clearly there are five repercussions in regard to discipline: (1) respect (12:9a) for the fatherhood of God; (2) submission (12:9b, NIV) towards God; (3) living[29] (12:9c) as a consequence of being liberated from worse punishment; (4) sharing His holiness (12:10b); and (5) harvesting, righteousness and peace (12:11).

5.3 Reactions to discipline
Discipline of God may produce some initial reactions, such as: (1) despising of the discipline of the Lord (12:5a); (2) discouragement (12:5b, NKJ); (3) ignoring it (cf. 12:9-10) and (4) pain (12:11).

VI. THE CHRISTIAN LIFE AS A LIFE OF SANCTIFICATION

6.1 The calling to a life of sanctification
Verse 12:14 registers the author’s calling to true Christian life through sanctification. He uses the Greek word diw,kete[30] (verb/imper/pres/act/2ndpers/pl) in an imperative manner, that indicates that this was understood in terms of an command for the original readers. There are two essential things that all true Christians have to pursue in their life: (1) peace with all men; and (2) ‘the sanctification’ (NAS). This first requirement ‘is a requisite of a true Christian life’ (Ryrie, 1983, p.227) since without that ‘no one will see the Lord’. Sanctification is ‘...no optional extra in the Christian life but something which belongs to its essence’ (Bruce, 1990, p.348)

6.2 The blood of Jesus as the basis for sanctification
Following the principle contained in the Old Testament, the author urges to Christians ‘to enter the Most Holy Place’ (10:19, NIV) but this time through a purified life ‘by the blood of Jesus’. In this epistle, precisely, the blood of Jesus appears as the basis for the Christian’s sanctification. In the Old Testament, ‘The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean [sanctified] them...’, but now, through the superior sacrifice of Jesus. Our author exclaims, ‘How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! (9:13, 14; NIV. Cf. 10:10, 14, 29; 13:12). The blood of Jesus not only sanctifies believers but joins them to the family of God (2:11). Being a member of God’s family is only possible by being sanctified through sacrifice of the Son of God.

6.3 What a life of sanctification means
Sanctification, as a process in the Crhistian life, includes several things, such as:

Forsaking sin
True Christians have to distance themselves from sin. Here (12:15, 16), the author mentions some especific sins: (1) a root of bitterness; (2) fornication [sexual immorality], and (3) godlessness[31]. Forsaking sin is only possible as part of the process of not missing the Grace of God (12:15a, NIV). These are not the only the sins that Christians have to reject in a general manner, but true believers have to lay aside sin (12:1b).

Throwing off everything that hinders
In verse 12:1, the author urges his readers to ‘lay aside every weight...’ (NKJ). Charles Ryrie (1983, p.227) writes on this point, ‘A weight is whatever hinders in the Christian race. It is not neccesarily anything wrong in itself, but it becomes bad because it hinders’.

6.4 The value of the testimony of heroes of faith for the sanctification of Christians.
Faith takes a first place in the Christian life. Such faith outlined by the author, has been exemplified in practice in the lives of the heroes of faith. The readers of this epistle are encouraged to follow a life of sanctification as practised by these heroes. The author declares, ‘For by [faith] the elders obtained a good testimony’ (11:2, NKJ) and ‘These were all commended for their faith…’ (11:39, NIV). Undoubtedly, ‘good testimony’ is linked to a life of sanctity; therefore, ‘practical sanctification is stimulated by observing others whose lives please God’ (Ryrie, 1983, p.227).

VII. A CALLING FOR SPIRITUAL MATURITY IN THE CHRISTIAN LIFE
In chapter 5:11, the author of the epistle to the Hebrews seems to interrupt his exposition of Christ as ‘high priest according to the order of Melchizedek.’ (5:10b, NAS). He urges his readers to grow in the Christian life until they achieve spiritual maturity. For that purpose, firstly he examines the spiritual condition of his readers. In the process of spiritual maturity, there are things to leave behind and things to acquire (Ryrie, 1983, pp.224-225). Our author distinguishes between two different kinds of food: solid food and milk. There are, consequently two types of consumers: matures adults and infants. He discusses the difference between each and links this to the spiritual state of Christians.

7.1 Things to be left behind in the process of spiritual maturity
First of all, the author invokes his readers to abandon their state of dullness because it is in opposition to the true Christian life. Some of them have became ’sluggish[32] in hearing’, so much so that, for the author, it is ‘difficult to explain’ (5:11, NAB). Besides this, our author mentions six things to be left behind, that compose the ‘rudiments’[33], or the basic principles of Christian thought (‘the first principles of Christ’, ASV). They could be listed into three pairs that are related and correspond to each other: (a) repentance, and (b) faith; (c) ablutions, and (d) laying of hands; (e) resurrection, and (f) eternal judgment. These ‘elementary doctrines of Christ’ (6:1, RSV) in themselves are not bad. The author is giving advice on the practical aspect of the gospel. In this exhortation, the lack of skill for living in accordance with the doctrines acquired is linked with the lack of practice.

7.2 Things to be acquired in the process of spiritual maturity
The author expects that some of his readers ‘ought to be teachers (dida,skaloi)’ (5:12a) because of the ‘long time’ (NLT) experienced as believers. Nevertheless, some readers ‘need someone to teach [them] the elementary truths of God's word all over again’ (5:12b). Being a teacher ‘refers specifically to an ability to communicate the faith to others’ (Lane, 1991, p.137). Mature Christians develop the ability to teach and do not expect to be instructed all the time. In connection with this, Guthrie (2002, p.134) writes:
The reason why teaching was expected of them is that they had been Christians long enough to have acquired sufficient basic understanding to be able to pass it on to others[34].

Besides that, mature Christians have to develop a ‘sensible ear’ for understanding the hard things to be interpreted (cf. 5:11; Ryrie, 1983, p.224) and the skillfulness ‘to recognize the difference between right and wrong and then do what is right’[35].

7.3 Solid food versus milk
Our author contrasts solid food with milk in its spiritual sense. These words ‘have been commonplace in the early church’ but also ‘in Greek moral philosophy’ (Bruce, 1990, p.135; Lane, 1991, p.137). The author makes clear that solid food[36] (sterea. trofh,) ‘is for the mature’. That is, for those ‘who have trained themselves to recognize the difference between right and wrong and then do what is right.’ (5:14, NLT). Unlike Gnostics, this solid food ‘is not the privilege of a few initiates who have been exposed to deeper truths or have attained a higher level of existence, but is intended for all Christians’ (Lane, 1991, p.135). Otherwise, milk[37] (ga,la) belongs to those who are still infants. They are ‘unskilled in the word of righteousness’ (5:13b, NKJ). That is why they are considered to be infants spiritually and for this reason, they do not ‘know much about doing what is right’ (5:13c, NLT). It should be understood that the term infants ‘is not an actual description of some or of all of the members of the community’ (Ibid.). It may be an ‘irony, calculated to shame them and recall them to the stance of conviction and boldness consonant with their experience (6:4-5, 10) and hope (6:9-12)’ (Ibid.).

The same idea of two kinds of food and two customers is used by Paul in 1 Corinthians (cf. 2:14-3:3). On the other hand, Peter uses the word ‘spiritual milk’ or ‘pure milk’ for denoting God’s word. This ‘pure milk’ produces maturity in the Christian life.

CONCLUSIONS

The Christian life, even though it is not the main theme in the epistle to the Hebrews, occupies an important place in the mind of his author. He is interested in the salvation of the readers, therefore his calling to not neglect ‘a great salvation’ in the Christian life is prominent. He also is concerned about the importance of meeting together. It is possible to discover negative results in ignoring this or great blessings and privileges doing it.

For the author, the Christian life presents duties which should be considered as part of Christian service, so that a believer’s calling is centred in social, marital and ecclesiastical duties.

Faith and holiness seem to have a preponderant place in the thought of the author. He places these topics in the centre of the Christian life. In fact, they are prerequisites for the salvation of believers (cf. 11:6; 12:14)

Discipline in the Christian life is an expression of love of God. For our author discipline is related to the love of God. He disciplines because of his love.

Finally, the Christian life is one of daily growth. Christian nourished on solid spiritual food and not on the milk of God’s word. For him, spiritual maturity is expressed in terms of the ability to teach others.

BIBLIOGRAPHY

A. Books

Brown, R. 1996, ‘The Message of Hebrews’ in The Bible Speaks Today, Inter-Varsity Press, Leicester, England.

Bruce, F.F. 1990, ‘The Epistle to the Hebrews’ in The New International Commentary on the New Testament, Eerdmans Publishing Company, Grand Rapids, Michigan.

Erdman, C. R. 1976, La Epístola a los Hebreos, TELL. Grand Rapids, USA.

Gooding, D. 2002, An Unshekeable Kingdom, Gospel Folio Press, USA.

Guthrie, D. 2002, ‘Hebrews’ in Tyndale New Testament Commentaries, Inter-Varsity Press, Leicester, England.

Hagner, D.A. 1998, ‘Hebrews’ in New International Biblical Commentary, Hendrickson Publishers & Paternoster Press, USA.

Keener, C. S. 2005, Comentario del Contexto Cultural de la Biblia Nuevo Testamento, Editorial Mundo Hispano, El Paso, Texas.

Kistemaker, S. J. 1991, ‘Hebreos’ in Comentario del Nuevo Testamento, Subcomisión Literatura Cristiana, EE.UU.

Ladd, G. 2002, ‘Hebreos y las Epístolas Generales’ in Teología del Nuevo Testamento, Editorial CLIE, Barcelona.

Lane, W. L. 1991, ‘Hebrews 1-8’ in Word Biblical Commentary, vol.47A, Thomas Nelson Publishers, Nashville.

Ryrie, C.C. 1983, ‘Teología de Hebreos’ in Teología Bíblica del Nuevo Testamento’, Outreach Publications, Grand Rapids, Michigan.

Steadman, R.C. 1992, ‘Hebrews’ in The IVP New Testament Commentary Series, Inter-Varsity Press, Leicester, England.

B. Electronoic Resources

BibleWorks version 4.0.026e in CD-ROM.

Commentary Critical and Explanatory on the Whole Bible in CD-ROM.

International Standard Bible Encyclopedia in CD-ROM.
[1] ‘Great, so large’ (Barclays-Newman Greek Dictionary, Bible Works, CD-ROM).
[2] According to the Enhanced Strong’s Lexicon, this word means: 1) deliverance, preservation, safety, salvation; 1a) deliverance from the molestation of enemies; 1b) in an ethical sense, that which leads to the souls safety or salvation; 1b1) of Messianic salvation; 2) salvation as the present possession of all true Christians; 3) future salvation, the sum of benefits and blessings which the Christians, redeemed from all earthly ills, will enjoy after the visible return of Christ from heaven in the consummated and eternal kingdom of God.
It recurs seven times in the epistle to the Hebrews, ‘more than in any other New Testament book’ (Steadman, 1992, p.33).
[3] ‘Disregard, neglect, reject’ (Barclays-Newman Greek Dictionary, Bible Works, CD-ROM).
[4] ‘Drift away’ (Ibid.). Here, ‘the metaphor is the ship which casts off’ (Erdman, 1976, p.35)
[5] Lane (1991, p.57) prefers to use this translations ‘the common stock of ideas in the hellenistic world...’. This translation is ‘sensitive to the cultural nuances of the term in Hellenism and appropriate to the literary context...’
[6] Here, the Enhanced Strong’s Lexicon defines it, as follows: 1) the chief leader, prince; 1a) of Christ; 2) one that takes the lead in any thing and thus affords an example, a predecessor in a matter, pioneer; 3) the author.
Lane (1991, p.56) argues that ‘The Greek term is a vehicle for a broad range of nuances, both in Jewish and in secular sources... Its meaning in any given context can be determinated only on the basis of cultural as well as literary considerations’. This word occurs again in 12:2.
[7] It means: 1) that which is the cause of anything resides, causative, causing; 1a) the author; 1a1) of a cause; 1a2) of crime or offence (Enhanced Strong’s Lexicon).
[8] This was shown in Gethsemane and given to believers as an example for the Christian life.
[9] From Gk. avfi,stamai, ‘leave, go away; desert, commit apostasy; keep away’
[10] See 4.4, p.22.
[11] Cf. the expression, ‘...He who is coming will come and will not delay’ (10:37). See also Gooding (2002, pp.208-210). Guthrie (2002, p.216); ‘It is certainly connected with the second coming of Christ, although this also is not mentioned here’.
[12] Bruce (1990, pp.258, 259) suggests that ‘the apparent postponement of the parousia was having its effect [loss of expectation for the second coming] on their mind’, mainly among the ‘new generation’ of believers.
[13] According to the Barclay-Newman Greek Dictionary, it means: serve, worship.
[14] In accordance with the Enhanced Strong’s Lexicon, the Greek word latreu,w also means, in the NT, ‘to render religious service or homage, to worship; to perform sacred services, to offer gifts, to worship God in the observance of the rites instituted for his worship’
[15] It is not clear if the term ‘strangers’ applies only to Christians or also non-Christians. For Guthrie (2002, p.268) ‘The reference to angels would favour the former, but the latter is not necessarily entirely excluded’.
[16] The Enhanced Strong’s Lexicon gives the following meanings: 1) to remind; 1a) to be recalled or to return to one’s mind, to remind one’s self of, to remember; 1b) to be recalled to mind, to be remembered, had in remembrance; 1c) to remember a thing; 1d) be mindful of.
[17] Bruce (1990, p.373) makes clear the difference between adultery and fornication. He writes, ‘Fornication and adultery are not synonymous in the New Testament: adultery implies unfaithfulness by either party to the marriage vow, while the word translated “fornication” covers a wide range of sexual irregularities...’
[18] ‘Remember those who led you...’ (13:7a, NAS). Leaders are mentioned three times in this chapter (see 7, 17and 24)
[19] Gk. mnhmoneu,ete. This verse is constructed in the imperative mode [verb/imper/pres/act/2ndper/pl]. Seemingly this Greek word is a command rather than an option for believers in their Christian lives.
[20] ‘to listen to, obey, yield to, comply with’
[21] ‘accept (someone’s) authority, submit to, be subject to’ (Barclay-Newman Greek Dictionary). This Greek word occurs only here in the New Testament.
[22] The idea here is to watch over the extent of being sleepless.
[23] From Gk. stena,zw, ‘sight, groan; complain, grumble’ (Barclay-Newman Greek Dictionary).
[24] The Enhanced Strong’s Lexicon gives us the follow meanings: (1) the chief leader, prince; (2) one that takes the lead in any thing and thus affords an example, a predecessor in a matter, pioneer; and (3) the author.
[25] See 1.3, pp.8-10
[26] Gk. u`postolh,, ‘shrinking back, turning back’ (Barclay-Newman Greek Dictionary).
27] Cf. 2:1; ‘We must pay more careful attention, therefore, to what we have heard, so that we do not drift away’ (NIV) and 5:11; ‘We have much to say about this, but it is hard to explain because you are slow to learn’ (NIV)
[28] See the author’s emphasis about the fatherhood of God in verses 12:6-9.
[29] This may be understood as living spiritually and eternally (Commentary Critical and Explanatory of the Whole Bible, CD-ROM).
[30] This is translated with differents meanings in the various versions (i.e. ‘follow’, KJV; ‘make every effort’, NIV; ‘pursue’, NAS, NRS, NKJ), but always preserving the imperative sense of active pursuit.
[31] From Gk. be,bhloj, ‘vile, godless, irreligious’ (Barclay-Newman Greek Dictionary).
[32] From Gk. nwqrój, ‘slow, sluggish, indolent, dull, languid’
[33] Such ‘rudiments’ (stoicei/a) are part of the ABC of divine revelation (Bruce, 1990, pp.135-136).
[34] Cf. 2 Timothy 2:2.
[35] See 5:14c, NLT.
[36] For Lane (1991, p.135), “solid food” ‘represents Christian truths undergirded by a profound appreciation of Christ and his work of redemption’.
[37] Here, for Lane (Ibid.) “milk” ‘designates elementary instruction’.

Observación: Lamentablemente las palabras con fuentes en griego (en lo posible debe de instalar la fuente Bwgrkl) no pueden visualizarse. El documento ha sufrido cambios de configuración, por lo tanto, las cursivas y otros detalles de redacción, no podrán aparecer como en el original.