SDBC Sunday School Notes Consider Jesus, Our Great High Priest Study Notes and Questions for Hebrews 5:11-6:20
A SERIOUS CALL TO MATURITY
Gerald Neufeld
Jesus our Great High Priest:
The preacher had just begun his lengthy exposition on Jesus as the great high priest when he
interrupts the argument to give the longest warning in his sermon. It is a warning against the
very present danger of “falling away” through not believing in God’s promises; promises of rest
and security despite the approaching instability and persecution. A rest that can already be
experienced and enjoyed but one that is not yet complete until the final day. To believe in these
promises means to listen carefully to God’s word and to be obedient to it. This close
relationship between obedience and attentive listening is at the heart of this passage (Lane, 85).
The outline of the exposition of Jesus as high priest can be given as follows:
1. Preparation to hear about Jesus as high priest (5:11-6:20)
a. Jesus is designated by God as High Priest after the order of Melchizedek (5:10)
i. Warning against apostasy (5:11-6:12)
ii. Certainty of God’s promise (6:13-20)
b. Jesus has become a high priest forever after the order of Melchizedek (6:20)
2. Qualification of Jesus as high priest (7:1-10:18)
a.
b.
c.
d.
Jesus and priestly order of Melchizedek (7:1-28)
Jesus is the high priest of a better covenant (8:1-13)
Christ is mediator of a new covenant in a heavenly temple (9:1-28)
Christ is our sacrifice once and for all (10:1-18)
3. Application to the congregation (10:19-39)
The text for this lesson (5:11-6:20) can be divided into two major parts. The first concerns the
danger of spiritual apathy; the second describes the trustworthiness of God’s nature – the
certainty of His promise:
1. Warning against being “dull of hearing” (5:11) or “sluggish” (6:12)
a. Exhortation based on infant/adult contrast (5:11-6:3)
i. Pessimistic: Rebuke for childish immaturity (5:11-14)
ii. Optimistic: Exhortation to maturity in their understanding of doctrine (6:1-3)
b. Warning and encouragement illustrated by parable of farmlands (6:4-12)
i. Pessimistic: A severe judgment on those who fall away (6:4-8)
ii. Optimistic: This judgment does not apply to them (6:9-12)
2. Certainty of God’s promise
a. They can have confidence in the certainty that God’s promises never fail (6:13-20)
1 SDBC Sunday School Notes Consider Jesus, Our Great High Priest Notes
REBUKE OF CHILDISH IMMATURITY (5:11-14)
5:11a
“About this we have much to say“ The “this” is the teaching on Jesus as high priest; that
He is now perfectly qualified for His priestly office through the completion of His
work on the cross (5:9a); that as a result of this work, salvation is given to those who
carefully listen and obey Him (5:9b); and specifically, that Jesus has been designated by
God in the “order of Melchizedek” (5:10).
“it is hard to explain” The teaching about Melchizedek is difficult for the preacher to
explain to his friends in the congregation. It is quite likely that the doctrinal material he
had been covering to this point was well known to the congregation. He was again
reviewing it to remind them of who Jesus Christ was and to warn them as they were
on the cusp of more troubles and difficulties. With his introduction to Melchizedek, the
preacher is concerned that they are unable to understand what he wants to tell them.
However the problem is not the difficulty of the subject matter or the inability of the
preacher to teach them; the problem is the students. They should have developed and
progressed by this time to be able understand this material. Even though he thinks it is
difficult he will still go ahead and explain this teaching (chapter 7) but first he rebukes
them for their spiritual immaturity as a method to prod them to move forward.
5:11b-14 The pastor now admonishes his friends directly over their current spiritual condition
that makes the teaching on the Melchizedek priesthood difficult. The reason is that his
friends in the congregation have become “dull of hearing” or “sluggish” (same word)
(6:12); they were in danger of not listening and obeying. This must certainly be
referring to their ability to hear spiritually. He is also sure that if they had “mature”
minds they would have no difficulty with this teaching. The difficulty to understand is
not an intellectual one but a spiritual one. And, this condition had not always been so.
In 10:32 he states that in “the former days when, after you were enlightened, you
endured a hard struggle with sufferings.” So this dullness has happened since then.
However, the pastor does not think it is too late since at the end of the section he
moderates the statement indicating that they should not be sluggish (Hebrews 6:12).
5:12
“by this time you ought to be teachers” The emphasis here is on “ought” – that is, much
more was expected of them; there was an obligation that was not met. And the reason
for this was that they had been Christians long enough that they should have had a
sufficient understanding that they could teach others. It would seem, however, that the
pastor is not addressing the whole congregation here but the leaders (elders) who were
the ones expected to provide doctrinal direction for the whole church. It is certainly a
serious matter when the ‘teaching’ leaders in a church are so spiritually immature that
they are unable or unwilling to provide the instruction needed.
What is worse in this situation is that these leaders had not only failed to make
progress in their spiritual maturity but that they had actually regressed. They needed
to be taught all over again the “basic principles” (“principles” could be translated
ABC’s).
“basic principles of the oracles of God” This is a reference to beginning teachings of the
gospel although the phrase “oracles of God” typically refers to the Old Testament (Acts
7:38; Romans 3:2). If this later meaning is correct then the leaders had forgotten the
‘ABC’s of OT Scripture’ that explained who Jesus is (Johnson, 82).
2 SDBC Sunday School Notes Consider Jesus, Our Great High Priest Because of this lack of maturity, one might wonder why the preacher did not just
continue to remind them of these ABC’s rather than going on to teach about Jesus as
high priest. It may be that this was really the heart of the difficulties for these Jewish
Christians. As Jews they had had a high priest who mediated for them but now as
Christians it appeared to them that they no longer had one. As such, the preacher
explains in detail to them this doctrine that they really should have understood for
themselves by now (Guthrie, 134).
5:13
“milk” vs “solid food” The metaphor of milk and solid food (cf. 1 Corinthians 3:1-2) does
not imply that milk and solid food are mutually exclusive; both are needed for healthy
development.
But a milk-only Christian is “unskilled in the word of righteousness.” The word “unskilled”
implies a lack of skill as a result of lack of practice. This does not mean that the person
had no ability but that because they did not ‘practice’ on a daily basis they did not
develop the skill (“constant practice”). Again this is the continuing theme on
“intentional” belief. The phrase “word of righteousness” (logos) within this context refers
to Christian doctrine (cf. Hebrews 6:1). William Lane states that this phrase had a very
significant personal meaning for the early Christians, that “word of righteousness” had
become an expression for the “teaching that the Christian must never deny his
relationship with Christ, even if he must sacrifice his life (cf. Mark 8:35-38)” (Lane, 89).
A milk-only Christian is described as “a child” – such a Christian would not be
prepared to confess Christ to the point of sacrificing their life.
5:14
“the mature” It is clear in this sermon and elsewhere in the New Testament that it is
expected of all those who are called by God to progress and mature in their faith; to
move from an elementary understanding to full doctrinal maturity (Ephesians 4:13ff; 1
Corinthians 2:6; 3:1; 14:20).
“constant practice” which can also be translated “by habit” (Guthrie, 136) implies that
this growth does not come from the occasional highlighted events but from a steady
daily practice and discipline.
“distinguishing good from evil” The ability to distinguish good from evil has been
desired from the time of Adam and Eve, but the facility to do so is only given to those
who are in Christ. Still for us, the ability to do so does not come easily (Guthrie, 136).
The problem for this house-church then is not that they had not been taught properly or that
their theological training was insufficient. The problem was that they had stopped listening to
the voice of God and started listening to their own fears and particularly the fear of death.
Because of this they had become hard of hearing and like the first Israelites at Kadish-barnea
were in danger of being judged by God.
EXHORTATION TO MATURE IN THEIR UNDERSTANDING OF DOCTRINE (6:1-3)
[6:1a]
Therefore,
let us leave the elementary doctrine of Christ and
go on to maturity
[6:1b]
not laying again the foundation of
(1) repentence from dead works and
of faith towards God
[6:2]
and of instructions about
(2) washing
the laying on of hands,
3 SDBC Sunday School Notes [6:3]
6:1a
Consider Jesus, Our Great High Priest (3) the resurrection of the dead and
eternal judgment
And this we
will do
if God permits
“Therefore” Following on the contrast between the mature Christian and the child, the
preacher now states what a person must do to grow and develop from spiritual
childhood to maturity.
“let us leave” and “go on to maturity” After the foundation is laid it is important to
continue on and not stay at the same level of spiritual immaturity. To leave does not
imply to forget or to abandon but to continue to build upon these foundational truths.
“the elementary doctrines of Christ” These are the foundational or ‘beginning’ truths that
they – the Hebrews house-church – had learned when they first left Judaism to become
Christians. These doctrines should be well established and should not need to be
constantly re-learned; they are listed in (6:1b-2). So the sermon is addressed to those
who at least ought to be spiritually mature and is not addressed to spiritual infants.
“be taken forward to maturity” (TNIV) This exhortation includes both the ideas of
personal intention and commitment (“press on to maturity” NASB) as well as the idea
that maturity cannot be obtained by human effort alone (TNIV). Spiritual maturity is a
gift of grace that comes from the work of the Holy Spirit. Nevertheless, there is also a
human element that requires us to make “every effort.”
6:1b-2
There are six (three groups of two) aspects of these “elementary doctrines of Christ”
that are now listed.
“laying again a foundation” The first two doctrines are described as forming a
foundation for the Christian on which to build:
1.
“repentance from dead works” and “faith towards God” These two doctrines are
certainly foundational to the Christian faith. The phrase “dead works” is
unique to Hebrews. James talks about dead faith (James 2:17) while Paul talks
about dead men (Romans 6:11; Ephesians 2:1,5; Colossians 2:13). That
something is dead implies that it is not functioning and has no hope of
functioning, as it should. The pastor is, therefore, reminding his friends that the
Jewish concept of good works leading to righteousness has no value or effect.
The very first foundational step then in becoming a true follower of Christ is to
“repent” (turn away from) any concept that our positive works, outweigh our
sins. The same is true for “faith towards God” which makes it clear where our
faith lies; in believing the provision and promises of God (Guthrie, 138).
“and of instructions” The next two sets of two are introduced by the word “instruction”:
2.
“washings” and “laying on of hands” These two instructions concern activities
done in the church. The word “washings” (plural) likely refers to the contrast to
the many purification washings of at least some in the Jewish community
(Pharisees, Qumran) (cf. Hebrews 9:10) and the single Christian baptism
(Guthrie, 139). “laying on of hands” was a common practice in the early church.
It was used for healing (Mark 16:18; Acts 28:8), but here it is likely referring to
the conferring of specific gifts (Acts 8:17; 13:3; 19:6; 1 Timothy 4:14). It was also
used in the Old Testament in priestly confession over sacrifices (Leviticus 4:34,15,24; 16:20-22). It may be that is what the preacher had in mind.
4 SDBC Sunday School Notes 3.
Consider Jesus, Our Great High Priest “resurrection of the dead” and “eternal judgment” These last two instructions
again concern doctrine. Resurrection is absolutely foundational to any real
Christian faith; there is no true faith without the resurrection of Jesus Christ
and there is no real hope without the resurrection of our bodies (1 Corinthians
15:12ff). As such, the pastor includes this doctrine to be basic and foundational
to the Faith. The same, of course, applies to the “judgment.” The adjective
“eternal” implies that this is the judgment on the “last day.” This is the most
basic teaching on eschatology; there will be a resurrection and there will be a
judgment.
It is worth noting that the superficial similarities of the Jewish religion and Christianity
made it possible for some to attempt to combine both. This danger is equally real for
Christians today who attempt to harmonize Christian faith with modern rational
thought through the use of myths and metaphors.
6:3
“And this we will do if God permits” God certainly wants His children to progress in their
spiritual maturity. The preacher may be referring to God’s sanctifying work through
the Holy Spirit as well as the human responsibility to respond to this work through
“constant practice.” Such maturity is always a gift from God. Although there is a
significant human component to maturity it can only occur “if God permits.”
JUDGMENT ON THOSE WHO HAVE FALLEN AWAY (6:4-8)
[6:4]
[6:5]
[6:6]
[6:7]
[6:8]
6:4
For
it is impossible
in the case of those
who have once been
who have
[who] have
[who] have
enlightened,
tasted the heavenly gift, and
shared in the Holy Spirit and
tasted the goodness of the word of God and
the powers of the age to come
and then
have fallen away
to restore them again to repentance
since they
are crucifying once again
the Son of God
to
their own harm and
hold him up to contempt [the Son of God]
For
land that has drunk the rain that often falls on it
and produces a crop useful to those for whose sake it is cultivated
receives a
blessing from God.
But if it bears thorns and thistles, it is worthless and
near to being
cursed, and its end is to be burned.
(1) Blessing
(2) Response
(3) Curse
“For” implies that there is a definite connection between the statements just made
concerning “foundations” and “instructions.”
“it is impossible” The impossibility is limited to certain circumstances which the
preacher now describes. The preacher will use the word “impossible” several more
times (Hebrews 6:18; 10:4; 11:6). In each case there is no compromise.
5 SDBC Sunday School Notes Consider Jesus, Our Great High Priest 6:4b-5a Four verbs are given that describe the experience of the person. The person was once
“enlightened” meaning that they saw in Christianity the light of the gospel. As Guthrie
states, “Wherever the light has shone in individual minds there has come some
understanding of the glory of Christ” (Guthrie, 141). Having “tasted of the heavenly gift”
implies that they have had more than a passing knowledge of the gospel but have
experienced its truth; they tasted and saw that the Lord is good (Psalm 34:8; cf. 1 Peter
2:3). The analogy here to food is a good one. There is a big difference between seeing
food that looks good, knowing it tastes good and actually tasting it. It is unclear what
this “heavenly gift” is but it is clear that it comes from God. We can also note that the
word for “gift” is used only for spiritual gifts in the New Testament (Guthrie, 142).
Such people indeed have “shared in the Holy Spirit” – clearly the person the preacher is
talking about had more than a nominal experience of Christianity. “having tasted the
goodness of the word of God” means this person experienced in some sense
communication with God. This person has also experienced the power of God.
6:6
“if they shall fall away” (KJV) We now get to the conditional part of the text. If all the
previous experiences of the gospel and the Holy Spirit are experienced by someone
and then that person completely rejects and continues to reject Jesus Christ and His
revelation. This is the sin of apostasy, which consists in “a deliberate, planned,
intelligent decision to renounce publicly association with Jesus Christ” (Lane, 94). Such
a person is seen to have “crucified once again the Son of God.” There is no stronger or
more tragic statement that could be made about such a person. He is viewed as an
enemy of Christ who like the Jewish leaders and Roman soldiers crucified Christ
although they had not experienced any of the things this person had. Such a person
has shown such hostility to Christ despite all that they had experienced that there is no
possibility of restoration. Such a person would have no desire for restoration.
The question still remains however, is it possible for a Christian to reject God in a way
described in these verses? How would this be reconciled with all the passages that
describe eternal security for a child of God?
There have been several attempts to answer this question:
1. Some have suggested that this is a hypothetical case because there does not
seem to be any indication that the preacher thinks any of the congregation are
like this. The passage however is given as a severe warning when looked at
purely from a human perspective. However, looking at it from God’s
perspective it would not be possible for such a person to exist. This position
seems unlikely since the whole point of the warning would then be lost.
2. The most common understanding is that this person did not really or fully
experience all that is described. In this case the person may well have
experienced all of these things within a community of true believers but who
did not combine this experience with a true personal faith and commitment
(Johnson, 85). We can think of Judas who was a disciple of Christ for three
years. All of these experiences would have been true for him yet he never was a
true disciple as his action eventually proved. Jesus states a similar situation:
““Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the
one who does the will of my Father who is in heaven. On that day many will say to me,
‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name,
and do many mighty works in your name?’ And then will I declare to them, ‘I never
knew you; depart from me, you workers of lawlessness.’” (Matthew 7:21–23)
6 SDBC Sunday School Notes 6:7-8
Consider Jesus, Our Great High Priest The preacher now uses a common agricultural metaphor used in both the Old and
New Testaments. It also uses the structure of blessing and cursing from the OT. From
this example we can also see that the person being described was never one who could
have produced a useful crop. Such a person would only “bear thorns and thistles” and
such a person is near his final judgment when he will be “cursed” and “burned.”
In conclusion to this difficult section we may ask why the pastor gave his friends such a terrible
warning. The most likely reason was that he was concerned that their arrested spiritual
development would not prepare them for what they were about to face in persecution. They
would be brought before the Roman court and there they would be demanded to recant their
belief, trust and hope in Jesus Christ and if they did so they would be freed; if they did not they
were killed. Only the spiritually mature could face such a question and remain faithful. The
purpose then for this passage was to spur them on to careful listening and obedience to God’s
word so that they would be prepared when that time came.
THIS JUDGMENT DOES NOT APPLY TO THEM (6:9-12)
[6:9] Though we speak in this way yet in your case, beloved,
we feel sure of better things –
things that belong to salvation.
[6:10] For God is not unjust
to overlook
your
work and
the
love that you have shown
for his name
in serving the saints
as you still do
[6:11] And we desire each of you
to show the same
earnestness
to have the full
assurance of hope to the end,
[6:12]
so that you may not be sluggish,
but
imitators of those who through
faith and
patience inherit the promises
6:9
“yet in your case” This phrase indicates a strong contrast with the apostasy of the
previous description. So although the preacher thought such apostasy was
theoretically possible he does not believe that it applies to his congregation. So again,
that passage acts as an incentive to be intentional about one’s faith.
“we feel sure” The pastor after giving the sternest warning possible immediately states
that this does not apply to them; that in their case he is sure they are not like this.
He also addresses them as “beloved” only here in his sermon. He is confident that
because of the way they had lived (cf. v. 10) their lives was evidence of their true
spiritual condition.
“better things” is in contrast to the terrible things of the person who has fallen away.
These better things are “things that belong to salvation” which would include adherence
to the elementary doctrines of Christ but also to “serving the saints” (v. 10).
7 SDBC Sunday School Notes 6:10
Consider Jesus, Our Great High Priest The reason that the pastor is so sure of his congregation is because of God’s justice and
the works of the members of the congregation; that God’s grace is still active in them.
“God is not unjust” This (double negative) highlights the pastor’s strong view
throughout his sermon on the justice of God (Hebrews 1:9; 5:13; 12:11,29). He cannot
think for a moment that such a just God would ignore the service His children do in
working and loving His people (“the saints”). As Guthrie states, “This combination
between your work and the love which you showed is important, for the work is
expressed in terms of love and is not to be regarded as independent of it” (Guthrie,
148).
“for his name” means that the work and love done towards God’s people is viewed as
being done to God.
6:11-12 “full assurance” The pastor is convinced that his congregation can be assured of their
status as God’s children because of the sacrifice of Jesus (Hebrews 10:22). The fact that
he desires this for one individually (“each of them”) suggests that at the moment it may
be that, at least some, in the congregation are unsure of this.
“earnestness” vs. “sluggish” The preacher contrasts these two attributes to the gospel.
Sluggish here means dull of hearing which he has already warned them about
(Hebrews 5:11). He does not say they are already sluggish but there is a danger of it.
“to the end” Again he states that this commitment must be until either the end of their
lives or the return of Christ. It is very important to end well.
“be imitators” It is interesting that they are urged to look at the great saints that have
gone before them and to see them as examples of how to live their lives. Of course
Jesus is the primary example (John 13:15) but Paul also urges his followers to use him
as an example (1 Corinthians 4:16; 1 Thessalonians 1:6; 2:14). Such people must exhibit
“faith and patience”. For those who did not have the Scriptures and particularly the New
Testament as we do, such examples were of great value and importance. It may well
be that in this context the pastor is asking them to look at Abraham (see next section).
GOD’S PROMISES NEVER FAIL
In this section our pastor addresses the character of God. They are given at this point to
encourage his congregation that the God they serve is absolutely trustworthy. He does this by
focusing on three aspects of God’s character: 1) the trustworthiness of God’s word, 2) the
trustworthiness of God’s nature – that He never changes and as a result, 3) the trustworthiness
of His Son to secure our hope.
6:13-15 “God made a promise to Abraham” This was the promise to bless Abraham and that his
offspring would become a great nation, that they would possess the land given to
them, and that through these offspring all the nations of the world would be blessed
(Genesis 22:16-18).
“he swore by himself” This promise to Abraham was confirmed by an oath which is
normally given publically before someone who has a higher authority but since there is
no one with higher authority than God His own word was sufficient.
“Abraham, having patiently waited” could only mean the long wait Abraham had before
Sarah had Isaac. “obtained the promise” refers the reiteration of this promise at Moriah
when Abraham did not withhold his Isaac. He was therefore a great example of
someone who had “faith and patience” (6:12).
8 SDBC Sunday School Notes Consider Jesus, Our Great High Priest 6:16
In this verse the preacher comments on the conventional practice of confirming an oath
before someone with higher authority. The reason for this is that the word of the
person giving the promise was not sufficient and needed to be backed-up by someone
in higher authority. When such an oath is given the promise made cannot be broken; it
is final. It should be noted this is not what Jesus wants for His followers whose word
should be good enough (Matthew 5:37).
6:17
“God desired to show more convincingly to the heirs of the promise … he guaranteed it with an
oath” It is amazing that God whose word was supreme and therefore no need for an
oath, would stoop to convince His children who seemed to need more guarantees. He
did this to show the unchangeable character of His will; that what He said would
happen did (“his purpose”).
6:18
The “two unchangeable things” are God’s oath/promise and His nature. Both of these
are inviolate. The first unchangeable thing is His oath and promise (v. 17). The second
unchangeable thing is God’s holiness; this is His nature and so it is “impossible for God
to lie.” The conclusion of this is that it encourages one to “hold fast the hope” we have in
His promises (cf. Hebrews 4:14).
6:19-20 This “hope” is in the person, work and words of the incarnate Son of God; Jesus Christ.
He alone is our “sure anchor of the soul” (see metaphor on “drifting away”). This “hope”
is Jesus our great high priest who has gone into the holy of holies (Hebrews 9:13;
10:20). Because He has “gone before us” He has made it available to us as well to “draw
near” (Hebrews 4:16; 7:19, 25; 9:3; 10:1, 22).
Biography
Raymond Brown, The Message of Hebrews, The Bible Speaks Today, New Testament Series
Editot, John R.W. Stott, Downers Grove, Illinois: Inter-Varsity Press, 1982.
F.F. Bruce, The Epistle To The Hebrews (Revised), The New International Commentary on the New
Testament, Gordon D. Fee, Gen. Ed., Grand Rapids, Michigan: William B. Eerdmans
Publishing Company, 1990.
R. T. France, Hebrews, The Expositor’s Bible Commentary, Revised Edition, Volume 13, Gen.
Ed., Tremper Longmann II & David E. Garland, Grand Rapids, Michigan: Zondervan
Publishing, 2005.
Donald Guthrie, Hebrews, The Tyndale New Testament Commentary, Leon Morris, Gen. Ed.,
Nottingham, England:Inter-Varsity Press, 1983.
Dennis E. Johnson, The Epistle To The Hebrews, Institute of Theological Studies, Course Notes,
Grand Rapids, Michigan: Outreach Inc. 1999.
William L. Lane, Hebrews, A Call To Commitment, Vancouver, British Columbia:Regent College
Publishing, 2004.
9 SDBC Sunday School Notes Consider Jesus, Our Great High Priest Questions
Study it:
1. [5:11] What specifically does the pastor have “much still” to say to his congregation? And
why is it difficult for him to explain it to them.
2. [5:12] Why is he so worried about them? What ought they be able to do by now? What does
the phrase “basic principles of the oracles of God” mean?
3. [5:13] Compare and contrast “milk” and “solid food.” Is there ever a time we do not need
“milk”? What do these metaphors refer to? Why were they “unskilled?” What might the
phrase “words of righteousness” mean?
4. [5:11-14] What was the primary reason for the difficulties this house-church was having?
5. [6:1-3] As stated by the preacher, what are the “elementary doctrines of Christ?” Identify
each one and their meaning. Why does the preacher at the end of this state “if God
permits?”
6. [6:4-8] How do these verses mirror Old Testament teaching of blessing, curses and the
responsible living of the people of God? On reflection of the person described in these
verses how do you resolve the doctrine of eternal salvation?
7. [6:9-10] Does the preacher think that any in the congregation have already “fallen away” or
that he is concerned that they will? Why does he have a confident view of their faith?
8. [6:12] Why does the preacher point to the saints of old as examples of faith that his friends
should imitate?
9. [6:13-15] What promise did God make to Abraham? Which events in his life are these verses
referring to?
10. [6:16-17] Explain in your own words what the preacher is saying about oaths and promises?
Why would God give an oath to His promise?
11. [6:18] What are the “two unchangeable things” that the preacher is referring to?
12. [6:19-20] Who or what is the “sure anchor of the soul”? Where is the anchor located?
Live it:
1. In what sense does a Christian “distinguish good from evil?” Are you able to do this? How
is skill in doing this obtained?
2. How intentional are you in maturing in Christ? Based on verses 6:1-2 how is maturity in
spiritual things achieved? Do you think that you have matured spiritual this year? Or over
the past few years? What caused this growth in maturity?
3. What was the primary reason for the preacher’s terrible warning in 6:4-8)? How much does
the possibility of a future crisis in you life spur you on to maturity today so that you will be
prepared for it? Do you think such warnings should be given in our churches today?
4. Based on verses 6:9-10, 19-20 on what basis can we have “full assurance” of our faith?
5. Do you know people whose faith you think is exemplary? How often do you read
biographies of the great preachers, missionaries or just servants of Christ? Do such books
encourage you in your own faith?
10