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of discernment, of discrimination, of right division, of trying the things that differ, are
intended. These senses are `exercised' in the perfect. The word `exercise' comes from
gumnazo, which gives us our word gymnasium, etc., In Heb. 12: 11, where the
discipline and correction of the son by the father is the subject, the word `exercise' occurs
again:
"But all discipline, indeed as to the time being, does not seem to be joyous, but
grievous, nevertheless afterward it gives back the peaceable fruit of righteousness to
those who have been EXERCISED thereby."
This exercise of the perceptions enables the perfect to discriminate between good and
evil. It does not necessarily mean moral good and moral evil. Agathos is the usual word
for `good', but here it is kalos. Those concerning whom the Apostle entertained doubts
had `tasted the good (kalos) word of God', but had failed to realize the difference
between that which belonged to perfection and that which was `the word of the
beginning'. The two words kalos and kakos differ only in one letter. The doctrines for
which they stand are often confused and said to be `all one and the same'. We need
`senses exercised' if we are to discriminate, and `go on unto perfection' or full growth.
No.31.
"Leaving . . . Let us go on . . . not laying again" (6: 1).
pp. 51 - 53
Whatever view we may entertain as to what constitutes "the principles of the doctrine
of Christ", one thing is beyond controversy, Heb. 6: 1 bids the reader to LEAVE them:
"Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection."
"Leaving" is answered by "go on", "principles" answered by "perfection". First we
observe that this exhortation arises out of and is logically connected with what had
already been said about those who were dull of hearing. The Apostle commences his
exhortation with the word "therefore". Seeing that there are many Greek words
translated "therefore" in the A.V. of the New Testament, it might be wise to note which
of this number is selected here. Dio the conjunction used in Heb. 6: 1 is a relative of
dia "through" and suggests that what follows is a consequence or an inference from what
has been already advanced (see its use in Heb. 3: 7, 10; 10: 5; 11: 12, 16; 12: 12, 28 and
13: 12). These believers "for the time" ought to have been teachers, but owing to their
sluggishness they needed that one should teach them AGAIN which are the FIRST
PRINCIPLES of the oracles of God. The Apostle's inference in Heb. 6: is that the
believer should leave these first principles not in the sense of giving them up, but should
go on, should not lay them again and again. It is natural and right that new born "babes"
should feed on "milk" (I Pet. 2: 2) but only in order that they may "grow thereby". These
believers to whom Paul writes were stunted . . . . . "for the time" they should have
reached adulthood (full age or perfect Heb. 5: 14) and been teaching others. But
faculties, whether physical or spiritual, will suffer atrophy if they are not exercised. The
"first principles of the oracles of God", likened to milk, must be left and built upon if