TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 5:10–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle returns to what he had in Heb 5:6 cited out of Psa 110:1-7, concerning the peculiar order of the priesthood of Christ, that is, the order of Melchisedec. And here,
I.He declares he had many things which he could say to them concerning this mysterious person called Melchisedec, whose priesthood was eternal, and therefore the salvation procured thereby should be eternal also. We have a more particular account of this Melchisedec in ch. 7. Some think the things which the apostle means, that were hard to be uttered, were not so much concerning Melchisedec himself as concerning Christ, of whom Melchisedec was the type. And doubtless this apostle had many things to say concerning Christ that were very mysterious, hard to be uttered; there are great mysteries in the person and offices of the Redeemer; Christianity is the great mystery of godliness.
II.He assigns the reason why he did not say all those things concerning Christ, our Melchisedec, that he had to say, and what it was that made it so difficult for him to utter them, namely, the dulness of the Hebrews to whom he wrote: You are dull of hearing. There is a difficulty in the things themselves, and there may be a weakness in the ministers of the gospel to speak clearly about these things; but generally the fault is in the hearers. Dull hearers make the preaching of the gospel a difficult thing, and even many who have some faith are but dull hearers, dull of understanding and slow to believe; the understanding is weak, and does not apprehend these spiritual things; the memory is weak, and does not retain them.
III.He insists upon the faultiness of this infirmity of theirs.
It was not a mere natural infirmity, but it was a sinful infirmity, and more in them than others, by reason of the singular advantages they had enjoyed for improving in the knowledge of Christ: For when, for the time, you ought to be teachers, you have need that one teach you again which are the first principles of the oracles of God, Heb 5:12. Here observe,
1.What proficiency might have been reasonably expected from these Hebrews - that they might have been so well instructed in the doctrine of the gospel as to have been teachers of others. Hence learn,
(1.)God takes notice of the time and helps we have for gaining scripture-knowledge.
(2.)From those to whom much is given much is expected.
(3.)Those who have a good understanding in the gospel should be teachers of other, if not in a public, yet in a private station.
(4.)None should take upon them to be teachers of others, but those who have made a good improvement in spiritual knowledge themselves.
2.Observe the sad disappointment of those just expectations: You have need that one should teach you again, etc. Here note,
(1.)In the oracles of God there are some first principles, plain to be understood and necessary to be learned.
(2.)There are also deep and sublime mysteries, which those should search into who have learned the first principles, that so they may stand complete in the whole will of God.
(3.)Some persons, instead of going forward in Christian knowledge, forget the very first principles that they had learned long ago; and indeed those that are not improving under the means of grace will be losing.
(4.)It is a sin and shame for persons that are men for their age and standing in the church to be children and babes in understanding.
IV.The apostle shows how the various doctrines of the gospel must be dispensed to different persons.
There are in the church babes and persons of full age (Heb 5:12-14), and there are in the gospel milk and strong meat. Observe,
1.Those that are babes, unskillful in the word of righteousness, must be fed with milk; they must be entertained with the plainest truths, and these delivered in the plainest manner; there must be line upon line, precept upon precept, here a little, and there a little, Isa 28:10. Christ despises not his babes; he has provided suitable food for them. It is good to be babes in Christ, but not always to continue in that childish state; we should endeavor to pass the infant state; we should always remain in malice children, but in understanding we should grow up to a manly maturity.
2.There is strong meat for those that are of full age, Heb 5:14. The deeper mysteries of religion belong to those that are of a higher class in the school of Christ, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Observe,
(1.)There have been always in the Christian state children, young men, and fathers.
(2.)Every true Christian, having received a principle of spiritual life from God, stands in need of nourishment to preserve that life.
(3.)The word of God is food and nourishment to the life of grace: As new-born babes desire the sincere milk of the word that you may grow thereby.
(4.)It is the wisdom of ministers rightly to divide the word of truth, and to give to every one his portion - milk to babes, and strong meat to those of full age.
(5.)There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace.
(6.)It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to God, between what is helpful and what is hurtful to our own souls.
Historical interpretation
Eight Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"For every one that useth milk is unskilful in the word of righteousness; for he is a babe"
For we do everything in our power to see that our gathering consists of intelligent people, and we dare to bring forward in common discourse at the time of our gathering our most noble and divine beliefs when we have an intelligent audience. But we conceal and pass over the more profound truths whenever we see that the meeting consists of simple-minded folk who are in need of that teaching which is figuratively called milk.
“Every one who lives on milk” as food … whose hope of salvation is in the promises of the earthly law, is “unskilled in the word of righteousness,” that is, in the crucifixion of our flesh, by which the righteousness of God is proclaimed.
"For every one that partaketh of milk is unskilled in the word of righteousness: for he is a babe." What is "the Word of righteousness"? He seems to me here to hint at conduct also. That which Christ also said, "Except your righteousness shall exceed the righteousness of the Scribes and Pharisees", this he says likewise, "unskilled in the word of righteousness," that is, he that is unskilled in the philosophy that is above, is unable to embrace a perfect and exact life. Or else by "righteousness" he here means Christ, and the high doctrine concerning Him.
That they then were "become dull," he said; but from what cause, he did not add, leaving it to themselves to know it, and not wishing to make his discourse hard to bear. But in the case of the Galatians he both "marveled" and "stood in doubt", which tends much more to encourage, as it is the language of one who would never have expected that this should happen. For this is what the doubting implies.
Thou seest that there is another infancy, Thou seest that there is another full age. Let us become of "full age" in this sense: It is in the power even of those who are children, and the young to come to that "full age": for it is not of nature, but of virtue.
To those still lacking perfect faith the heralds of the truth propose only things to do with the humanity. This is the way followed by blessed Peter in addressing Jews. He accommodated his teaching to the limitations of the listeners, saying, “Jesus of Nazareth, a man attested to you by God,” and so on in keeping with this theme. The divinely inspired Paul in proposing the message to the Athenians called Christ the Lord not God but a man.
Basic principles of the oracles of God, he called the humbler sayings about Christ. For those who have not yet attained perfect faith, the only things offered were about humanity, the preachers of the truth. Thus, the blessed Peter measured his teaching to the weakness of the listeners while speaking to the Jews. "Jesus," he said, "the Nazarene, a man approved by God among you." (Acts 2:22) And the following things happened according to this account. And the divine Paul, offering the proclamation to the Athenians, did not call Christ God, but a man, the master. (Acts 17:31)
"Concerning this Christ, there is much to say and it is hard to explain." He says it is because of you, that you are sluggish, and you do not grasp the more perfect things about Him. For having spoken so many humble things about the incarnation, he wished to move on to the divine matters. Therefore, because of your cause, he says, that you are sluggish and do not allow for the perfect things, the word concerning how Christ is a high priest according to the order of Melchizedek is hard to explain. And because you do not understand, for this reason I am not able to interpret it well.
"since you have become sluggish." Trials and tribulations, he says, have made you sluggish, and you are not able to listen perfectly to the words.
"For although you ought to be teachers." He brings forth the accusation with praise. For you are sluggish and careless, he says, although you should also teach others according to the reason of the time. Thus, it shows that they had believed a long time ago,and have heard mysteries; both of these things are worthy of praise, provided they themselves have not been careless. Time, he says, makes people stronger; but you have used this in vain, having been set free.
“since you have become sluggish in hearing.” The trials and tribulations, he says, have made you sluggish, and you are not able to listen to perfect words. “For although you ought to be teachers by this time.” Then he brings the accusation with praise. For he says you are dull and lazy, though you ought to be teaching others by now because of the length of time. Thus he shows that they had trusted much and had heard the mysteries; both of these things are worthy of praise if they themselves had not become lazy. Time, he says, makes stronger; but you have wasted this opportunity after being set free. For though you ought to be teachers, you are not only not teachers, but you are also unable to learn anything except the elementary, humble, and simple things; and even these not simply, but the weaker still, the elements of the beginning of the words of God. He does not say the elements of words, but the elements of the beginning of words. The elements of the words of God would reasonably be the words concerning the incarnation; but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For you are indeed ought to be teachers, not only are you not teachers, but you are also unable to learn, unless it be the most elementary, humble, and simplest things.
And these not simply, but he who is still weaker, the basic principles of the oracles of God. He does not say the oracles, but the basic principles of the oracles of God. And if there are basic principles of the oracles of God, those concerning the incarnation. But the basic principles of the oracles, which he says, "You need again a foundation," and so forth. "You need again to be taught something." What to teach? The principles, he says. "The basic principles." The basic principles, he speaks of the incarnation.but the elements of the beginning of words, which he goes on to say, are: "Not again a foundation," and so forth.
For just as we first learn the letters in writing, so also with divine oracles it was necessary to first teach about the incarnation. For these are suitable for the unbelieving and still infant ears. As for philosophizing about the divinity of Christ, it was therefore complete. Do you see the reason why it accommodates the humble? Because of the weakness of the listeners, who are not strong enough to receive the perfect things. Therefore, even at the beginning of the Epistle, having briefly philosophized about the divinity of Christ, he immediately ceased his discourse. The Epistle is indeed filled with the humble.
"And you have become in need." He did not say that you have a need, but that you yourselves have become such, that is, you have made yourselves so out of laziness, not being such by nature.
"Of milk and not solid food." He refers to the humble sayings about Christ as milk, those concerning the flesh; but solid food refers to the perfect ones concerning his divinity.
To those who are still infants, faith is seen in humble words, (for milk is suitable for infants), but to the perfect, faith is in solid food and the high thinking concerning Christ.
"For everyone who lives on milk." For everyone, he says, who partakes of humble words, concerning the humanity of the Lord, (for these are the milk), is unskilled and lacks the word of righteousness.
And he speaks of the word of righteousness, which concerns the divinity of the Lord. "solid food." The lofty word, and the high doctrines concerning Christ.
"by constant practice." He refers to habit, perfection, the well-trained, having their senses exercised, such as hearing, tongue, eyes. Indeed, he speaks of the senses of the soul.
To distinguish, he says, what is good, and high doctrines, and what are the spurious and corrupt. He hints at those who teach anything to everyone, giving themselves and being persuaded. For he who receives everything simply, has indiscriminately both good and evil.
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Summary
Hebrews 5:13 delivers a sharp rebuke to believers who, despite having ample time to mature in their faith, remain stuck in spiritual infancy. The author likens their state to being perpetually on a diet of "milk," rendering them "unskilful" in discerning and applying the profound truths of God's "word of righteousness." This verse underscores the critical necessity for believers to progress beyond elementary doctrines to a robust, discerning understanding of divine truth, enabling them to navigate complex spiritual realities and live righteously.
Context
Literary Context
This verse is embedded within a broader, impassioned admonition from the author of Hebrews to his audience, spanning from Hebrews 5:11-14. He has just introduced the complex and profound doctrine of Christ's high priesthood according to the order of Melchizedek in Hebrews 5:10, a truth he deems "hard to explain" due to their spiritual dullness. The author expresses frustration that, rather than being teachers themselves, they still require instruction in the elementary principles of God's word. Hebrews 5:13 specifically defines this immaturity, contrasting those who consume only "milk" with those ready for "solid food" (Hebrews 5:14). This passage serves as a direct prelude to the urgent call in Hebrews 6:1 to "go on unto perfection" and leave behind foundational teachings.
Historical & Cultural Context
The epistle to the Hebrews was written to Jewish Christians facing significant persecution and internal struggles, potentially leading some to consider reverting to Judaism. This context illuminates the author's concern for their spiritual stagnation. In ancient Jewish culture, the study of Torah was paramount, and progression in understanding was highly valued. The author's critique of "babes" who are "unskilful in the word of righteousness" would have resonated deeply, highlighting a failure to live up to the expected standard of spiritual growth and discernment within a community that prided itself on its knowledge of God's law. The analogy of "milk" and "solid food" was a common pedagogical metaphor in the Greco-Roman world, easily understood by the audience as representing elementary versus advanced instruction.
Key Themes
The central theme here is Spiritual Immaturity versus Maturity. The author employs the vivid metaphor of "milk" for basic, foundational doctrines and "solid food" for deeper, more complex truths. Those who remain on "milk" are labeled "babes" (nēpios), indicating a lack of spiritual discernment and an inability to process advanced theological concepts or apply them practically. This ties into the theme of The "Word of Righteousness," which refers to the comprehensive body of God's truth, encompassing both sound doctrine and its practical outworking in a righteous life. The inability to fully grasp and apply this "word" signifies spiritual infancy. Implicitly, the passage stresses the Necessity of Growth and Discernment. Remaining spiritually immature hinders a believer's ability to discern between good and evil, to understand complex theological truths like Christ's Melchizedekian priesthood (as introduced in Hebrews 5:10), and to withstand spiritual challenges or false teachings, as warned against in Ephesians 4:14.
Exposition and Analysis
Key Word Analysis
This term, of uncertain affinity, refers to literal milk but is used figuratively here to denote elementary, foundational teachings or principles of the Christian faith. It represents the basic truths suitable for new converts or those who have not progressed beyond initial understanding.
Derived from a negative particle and a word meaning "experience," this term signifies being "inexperienced," "unacquainted with," or "ignorant." It implies a lack of practical skill or discernment in applying the "word of righteousness," rather than a complete absence of intellectual knowledge. It suggests an inability to put truth into practice or to distinguish between good and evil.
Literally meaning "not speaking" or "an infant," this word is used metaphorically in the New Testament to describe someone who is immature, unlearned, or lacking in spiritual understanding. It conveys a state of dependency and inability to handle complex matters independently, highlighting a profound lack of spiritual development.
Verse Breakdown
"For every one that useth milk"
This clause identifies the subject of the critique: believers who consistently rely on and consume only the most basic, foundational teachings of the Christian faith. The phrase "useth milk" implies a habitual diet, suggesting a prolonged state of spiritual infancy rather than a temporary phase of new conversion.
"[is] unskilful in the word of righteousness"
This part explains the consequence of remaining on a "milk" diet. "Unskilful" (ápeiros) denotes a lack of practical experience, discernment, or proficiency. The "word of righteousness" refers to the full, mature body of God's truth, which not only defines what is right but also empowers believers to live righteously. The unskilful person cannot properly understand, apply, or discern the deeper implications of this comprehensive truth.
"for he is a babe"
This final clause provides the reason or explanation for the preceding statement. The individual is "unskilful" precisely because they are a "babe" (nēpios). This reinforces the metaphor of spiritual infancy, emphasizing that such a person lacks the developed spiritual faculties necessary for processing and benefiting from "solid food"—the deeper, more challenging aspects of God's revelation.
Literary Devices
The author of Hebrews masterfully employs Analogy and Metaphor throughout this verse and the surrounding passage. The central metaphor is the contrast between "milk" and "solid food" as representations of elementary and advanced spiritual teaching, respectively. This analogy effectively communicates the concept of spiritual growth and the detrimental effects of stagnation, drawing a clear parallel between physical development and spiritual maturity. The term "babe" (nēpios) functions as a Metaphor for spiritual immaturity, vividly portraying the helplessness and limited capacity of those who fail to progress. There is also a subtle Repetition of the causal conjunction "for" (G1063, gár), which serves to emphatically link the condition of using milk to being unskilful, and then to being a babe, reinforcing the logical progression of the author's argument.
Theological and Thematic Connections
Hebrews 5:13 profoundly highlights the biblical imperative for progressive spiritual growth and the development of discernment. It underscores that Christianity is not merely about initial conversion, but a lifelong journey of deepening understanding and application of God's truth. The "word of righteousness" is not a static concept but a dynamic revelation that demands increasing engagement and practical obedience. This verse challenges believers to move beyond superficial knowledge to a mature faith that can rightly divide truth from error, apply biblical principles to complex life situations, and contribute to the spiritual well-being of others. It implies that spiritual stagnation is not a neutral state but a hindrance to the believer's full participation in God's purposes and a potential vulnerability to spiritual deception.
Reflection and Application
Hebrews 5:13 serves as a potent mirror for self-assessment, urging every believer to honestly evaluate their spiritual diet and growth trajectory. Are we content to remain perpetually on "milk," or are we actively pursuing the "solid food" of deeper theological understanding and practical righteousness? Spiritual maturity is not automatic; it requires intentional effort, diligent study of Scripture, consistent prayer, and the courageous application of God's truth to every facet of life. This verse challenges us to move beyond merely accumulating head knowledge to developing spiritual discernment that can distinguish between good and evil, navigate the complexities of modern life with biblical wisdom, and stand firm against the "winds of doctrine" that can easily sway the immature. It is a call to embrace the ongoing process of transformation, allowing the "word of righteousness" to shape our character, inform our decisions, and empower us to live lives that genuinely reflect Christ.
Questions for Reflection
FAQ
What is the "milk" and "solid food" analogy referring to in the context of Christian faith?
In the context of Hebrews 5:13-14, "milk" refers to the elementary or foundational doctrines of the Christian faith, such as repentance from dead works, faith toward God, the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment (as listed in Hebrews 6:1-2). These are essential truths for new believers. "Solid food," on the other hand, represents deeper, more complex theological truths and the practical application of discernment that requires spiritual maturity. It encompasses a more profound understanding of Christ's person and work, the intricacies of God's plan, and the ability to apply biblical wisdom to discern between good and evil in various life situations. The Apostle Paul uses a similar analogy in 1 Corinthians 3:2, indicating that some believers were not yet ready for deeper teachings.
What does it mean to be "unskilful in the word of righteousness"?
To be "unskilful" (Greek: ápeiros) in the "word of righteousness" means to lack practical experience, discernment, or proficiency in understanding and applying the full scope of God's truth. It's not merely about intellectual ignorance, but an inability to properly discern, interpret, and live out the righteous principles and commands found in God's Word. This "word of righteousness" encompasses both sound doctrine and its practical implications for living a life that aligns with God's holy character. An "unskilful" person might know basic truths but struggles to apply them to complex ethical dilemmas, to discern false teaching, or to make wise decisions that reflect a mature understanding of God's will. This lack of skill is directly attributed to remaining a "babe" in faith, unable to process or digest "solid food."
Can a believer regress in their spiritual growth?
Yes, the warning in Hebrews 5:13 strongly implies that believers can indeed regress or stagnate in their spiritual growth. The author is not addressing new converts but those who "by this time ought to be teachers" (Hebrews 5:12). Their continued reliance on "milk" indicates a failure to progress, and the broader context of Hebrews suggests a danger of falling away from faith due to spiritual dullness or apostasy (Hebrews 6:4-6). This regression often manifests as a loss of spiritual discernment, a weakening of faith, or a return to former ways of life, underscoring the vital importance of continuous spiritual nourishment and active pursuit of maturity.
Christ-Centered Fulfillment
Hebrews 5:13, in its critique of spiritual immaturity, implicitly points to Christ as the ultimate "solid food" and the very embodiment of the "word of righteousness." While the "milk" represents foundational truths, Christ is the full revelation of God, the one through whom all things were created and sustained (Colossians 1:16-17). Our growth into spiritual maturity is fundamentally a growth in our knowledge of and conformity to Him. He is the one who perfectly fulfilled all righteousness (Matthew 3:15), and it is through His atoning sacrifice that we are made righteous before God (2 Corinthians 5:21). Therefore, to be "skilful in the word of righteousness" is to deeply understand and live out the implications of Christ's person and work, allowing His life, death, and resurrection to transform us. He is the living Word (John 1:1), the source of all wisdom and knowledge (Colossians 2:3), and the one who enables us, through His Spirit, to move beyond infancy to the full stature of Christ (Ephesians 4:13).