HEBREWS 6 – A WARNING TO (
The essential nature of maturity. (1-3)
(1a) Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity,
Going (
Therefore: The writer rebuked his readers for their spiritual immaturity but he knew that nothing was gained by treating them as immature. He continued with his instruction and warnings.
Elementary principles: This has the idea of “rudiments” or “ABCs.” They are (
Perfection: This is the ancient Greek word teleiotes, which is much better understood as “maturity.” The writer to the Hebrews did say that we can not reach perfection on this side of eternity, but that we can and should reach a place of maturity in Jesus. The call is plain: let us go on to perfection.
“Teleiotes does not imply complete knowledge but a certain maturity in the Christian faith.” (Barclay)
(1b-2) not laying again the foundation of repentance from acts that lead to death, and of faith in God, instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment.
(
Not laying again the foundation: These elementary principles are given in three pairs. Repentance and
Not laying again the foundation: Many people regard this as a Biblical list of important elementary principles for the Christian life. Bible study and discipleship series have been taught developing each one of these topics, with the thought that this is a good list of basic doctrines. But that wasn’t the writer’s point here at all.
To understand this list, one must ask basic questions:
What is distinctively Christian about this list?
Where is the specific mention of Jesus or salvation by grace alone?
Could one believe in or practice these things and still not be a follower of Jesus Christ, and not believe Him to be the Messiah?
“When we consider the ‘rudiments’ one by one, it is remarkable how little in the list is distinctive of Christianity, for practically every item could have its place in a fairly orthodox Jewish community… Each of them, indeed, acquires a new significance in a Christian context; but the impression we get is that existing Jewish beliefs and practices were used as a foundation on which to build Christian truth.” (Bruce)
“It is profoundly significant to observe how little distinctively Christian there is in this statement. Repentance, faith, resurrection, and judgment were certainly Jewish, and on this account the reference seems to be the Jewish foundation, and they are urged to avoid these elementary things which they are to leave for something higher and richer.” (Griffith Thomas
Of the doctrine of baptisms: Not even baptisms, as it is used in this passage, is necessarily Christian. The specific ancient Greek word here translated baptisms (baptismos) is not the word regularly used in the New Testament to describe Christian baptism (baptizo). Baptismos is the word used on three other specific instances to refer to Jewish ceremonial washings (Hebrews 9:10, Mark 7:4, and Mark 7:8).
The New English Bible translation reflects this, translating “doctrine of baptisms” as instruction about cleansing rites. The ESV translation has instructions about washings.
Bruce quotes Nairne: “‘Doctrines of washings’–how unnatural are the attempts to explain this plural as referring to Christian Baptism.”
The foundation: In this case, the elementary principles to move beyond are all items in a (
Because Christianity did grow out of Judaism, it was a more subtle temptation for a Jewish Christian to slip back into Judaism than it was for a formerly pagan Christian to go back to his pagan ways. “Part of the problem facing the Hebrews was the superficial similarity between the elementary tenets of Christianity and those of Judaism, which made it possible for Christian Jews to think they could hold on to both.” (Guthrie)
Of course, these Jewish Christians did not want to abandon religion, but they did want to make it less distinctively Christian. Therefore, they went back to this common ground to avoid persecution. Living in this comfortable common ground, one did not stick out so much. A Jew and a Christian together could say, “Let’s repent, let’s have faith, let’s perform ceremonial washings,” and so forth. This was a subtle yet certain denial of Jesus.
This is entirely characteristic of those who feel discouraged, and wish to give up. There is always the temptation to still be religious, but not so fanatical about Jesus.
(3) And God permitting,we will do so.
A statement of hope and (
If God permits: This should not be taken as implying that God may not want them to go on to maturity, past those basics common to Christianity and Judaism.
If God permits: Instead, this expresses the believers’ complete dependence on God. If we do (
The
Preface: Understanding an approach to controversial passages like this.
There is a great temptation to shape a difficult passage in to what we think it should say, according to our theology system or bent. Yet (
Systems of theology have some value, as they show how Biblical ideas are connected and show that the Bible does not contradict itself. But the way to right systems begins with a right understanding of the text, not one that bends the text to fit into a system.
“We come to this passage ourselves with the intention to read it with the simplicity of a child, and whatever we find therein to state it; and if it may not seem to agree with something we have hitherto held, we are prepared to cast away every doctrine of our own, rather than one passage of Scripture.” (Spurgeon)
“We had better far be inconsistent with ourselves than with the inspired Word. I have been called an Arminian Calvinist or a Calvinistic Arminian, and I am quite content so long as I can keep close to my Bible.” (Spurgeon)
Satan knows Scripture, and this passage has rightly been called “one of the Devil’s (
Lets approach this text like it is the first time we have read or heard it.
(4-6) It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the powers of the coming age 6 and who have fallen[c] away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.
The impossibility of repentance for those who (
For it is impossible: The word impossible is put in a position of (
Note the other uses of impossible in Hebrews:
It is impossible for God to (
It is impossible that the (
It is impossible to (
“This word impossible stands immovable.” (Alford)
Who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come: The writer to the Hebrews speaks of people with impressive spiritual experiences. The big debate is whether this is the experience of salvation or the experience of something short of salvation. Looking at each descriptive word helps see what kind of experience this describes.
Enlightened: This ancient Greek word has the same meaning as the English word. It described the experience of light shining on someone, of a “new light” shining on the mind and spirit.
Tasted: The idea of “tasting” may mean to “test” something. But other uses of this word indicate a full, real experience as in how Jesus tasted death in Hebrews 2:9. The heavenly gift is probably salvation (as in Romans 6:23 and Ephesians 2:8).
Partakers of the Holy Spirit: This is a unique term in the New Testament. Since it means “sharing” the Holy Spirit, it has to do with receiving and (
Tasted the good word of God: This means they experienced the (
The powers of the age of come: This is a way to describe God’s supernatural power. The writer of the Hebrews describes those who experienced God’s supernatural power.
If they fall away, to renew them again to repentance: One of the most heated debates over any New Testament passage is focused on this text. The question is simple: Are these people with these impressive spiritual experiences in fact Christians? Are they God’s elect, chosen before the foundation of the world?
Commentators divide on this issue, usually deciding the issue with great certainty but with no agreement.
One the one side we see clearly that someone can have great spiritual experiences and still (
Energetically evangelized (Matthew 23:15).
Impressively prayed (Matthew 23:14).
Made rigorous religious commitments (Matthew 23:16).
Strictly and carefully tithed (Matthew 23:23).
Honored religious traditions (Matthew 23:29-31).
Practiced fasting regularly (Luke 18:12).
Yet Jesus called them sons of Hell (Matthew 23:15).
Yet, from a human perspective, it is doubtful that anyone who seemed to have the credentials mentioned in Hebrews 6:4-5 would not be regarded as a (
Paul warmly greeted other Christians on his behalf (Colossians 4:14).
Demas is called a fellow worker with Paul (Philemon 24).
Yet Paul condemned Demas, at least hinting at apostasy (2 Timothy 4:10).
Taking all this together, we see that it is possible to display some fruit or spiritual growth – then to die spiritually, showing that the “soil of the heart” was never right (Mark 4:16-19).
Therefore, eternal standing of those written of in Hebrews 6:4-6 is a question with two answers. We may safely say that from a human perspective, they (
For it is impossible… if they fall away, to renew them again to repentance: Despite their impressive spiritual experience – or at least the appearance of it – these are in grave danger. If they fall away, it is impossible for them to repent.
If these are genuine Christians who “lost their salvation,” the terrible fact is that they can never regain it. In the early church some groups (such as the Montanists and the Novatianists) used this passage to teach there was no possibility of restoration if someone sinned significantly after their baptism.
Others explain it by saying that this is all merely a hypothetical warning (in light of the statement in Hebrews 6:9). In this thinking, the writer to the Hebrews never intended to say that his readers were really in danger of damnation. He only used a hypothetical danger to motivate them. However, one must say that there is questionable value in warning someone against something that can’t happen.
Still others think that this penalty deals only with reward, not with salvation itself. They stress the idea that it says repentance is impossible, not salvation. Therefore these are Christians of low commitment and experience who risk a loss of all heavenly reward, saved only “by the skin of their teeth.”
This difficult passage is best understood in the context of Hebrews 6:1-2. The writer to the Hebrews means that if they retreat back to (
If they fall away: There is a necessary distinction between falling and falling away. Falling (
The message to these Christians who felt like giving up was clear: if you don’t continue on with Jesus, don’t suppose you will find salvation by just going on with the ideas and experience that Christianity and Judaism share. If you aren’t saved in Jesus, you aren’t saved at all. There is no salvation in a safe “common ground” that is not distinctively Christian.
If someone falls away we must understand why he or she can’t repent – it is because they don’t want to. It is not as if God prohibits their repentance. Since repentance itself is a work of God (Romans 2:4), the desire to repent is evidence that he or she has not truly fallen away.
The idea is not that “if you fall away, you can’t ever come back to Jesus.” Instead, the idea is “if you turn your back on Jesus, don’t expect to find salvation anywhere else, especially in the practice of religion apart from the fullness of Jesus.”
“This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance.” (Meyer)
(7-8) Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.
An illustration of the (
For the earth which drinks in the rain… and bears herbs useful… receives blessing from God: When the earth receives rain and bears useful plants, it fulfills its purpose and justifies the blessing of rain sent upon it. The writer to the Hebrews applies the point: “You’ve been (
But if it bears thorns and briars, it is rejected: If ground is blessed by rain but refuses to bear fruit, no one blames the farmer for burning it. The idea shows that growth and bearing fruit are important to keep from falling away. When we really bear fruit, we (
Don’t be discouraged. (9-20)
(9) Even though we speak like this, dear friends, we are convinced of better things in your case—the things that have to do with salvation.
The writer admits he is a little (
We are confident of better things concerning you: Though he spoke so severely, the writer to the Hebrews was confident His readers would continue on with Jesus. He thinks of their continuation in the faith as one of the things that accompany salvation.
Though we speak in this manner: These encouraging words after the strong warning of Hebrews 6:4-8 should not be understood to mean that the warnings in the previous verses are not serious, or that the writer warned of impossible consequences. If anything, verse nine shows how (
(10-12) God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them.We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.
Don’t be discouraged because God hasn’t (
God is not unjust to forget your work and labor of love: When we are discouraged we sometimes think God forgets us and all we have done for Him and for His people. But God would deny His own nature if He forgot such things (He would be unjust). God sees and remembers.
Sometimes our fear that God forgot our work and labor of love comes from relying on the (
We desire that each one of you show the same diligence to the full assurance of hope until the end: The writer to the Hebrews encouraged like a (
But imitate those who through faith and patience inherit the promises: Instead of giving in to discouragement, imitate those who found the key to gaining God’s promises – faith and patience, as demonstrated by Abraham.
We are grateful to remember Abraham’s life and to see that he did not have a (
Do not become sluggish: The idea is that we should not let discouragement make us sluggish, leading to the sense that we may as well give up. First we lose the desire to press on; then we lose the desire to go on.
Before he was king, David showed a great answer to discouragement: David encouraged himself in the Lord his God (1 Samuel 30:6, KJV). It is a blessing when others encourage us, but we don’t have to wait for that. We can encourage (
(13-18) When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, “I will surely bless you and give you many descendants.” And so after waiting patiently, Abraham received what was promised. People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged.
Don’t be discouraged, because God’s (
After he had patiently endured: A season of patient endurance is a time of (
After he had patiently endured, he obtained the promise: God (
“This passage teaches us…that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practices of solemn swearing which God has prescribed in his Law.” (Calvin)
That by two immutable things, in which it is impossible for God to lie, we might have strong consolation: The two immutable (
The absolute reliability of God’s promise should impress us. “Now, brethren, who among us dare doubt this? Where is the hardy sinner who dares come forward and say, ‘I impugn the oath of God’? Oh! But let us blush the deepest scarlet, and scarlet is but white compared with the blush which ought to mantle the cheek of every child of God to think that even God’s own children should, in effect, accuse their heavenly Father of perjury. Oh, shame upon us!” (Spurgeon)
Greatly encouraged: God isn’t content to give us mere consolation. He wants to give us (
Strong consolation does not depend upon bodily health.
Strong consolation does not depend upon the excitement of public services and Christian fellowship.
Strong consolation can’t be shaken by human reasoning.
Strong consolation is stronger than our guilty conscience.
“It is a strong consolation that can deal with outward trials when a man has poverty staring him in the face, and hears his little children crying for bread; when bankruptcy is likely to come upon him through unavoidable losses; when the poor man has just lost his wife, and his dear children have been put into the same grave; when one after another all earthly props and comforts have given way, it needs a strong consolation then; not in your pictured trials, but your real trials, not in your imaginary whimsied afflictions, but in the real afflictions, and the blustering storms of life. To rejoice then, and say, ‘Though these things be not with me as I would have them, yet hath he made with me an everlasting covenant ordered in all things and sure;’ this is strong consolation.” (Spurgeon)
Who have fled for refuge to lay hold of the hope set before us: This is another reason for encouragement, knowing that God has a (
Both Jesus and the cities of refuge are within easy reach of the person in need. The place of refuge is of no use if it can’t be reached.
Both Jesus and the cities of refuge are open to all, not just the Israelite. No one who comes the place of refuge is turned away in time of need.
Both Jesus and the cities of refuge were places to live. In time of need, one never came to a city of refuge just to look around.
Both Jesus and the cities of refuge are the only alternative for the one in need. Without this refuge destruction is certain.
Both Jesus and the cities of refuge provide protection only within their boundaries. To go outside the provided refuge means death.
Both Jesus and the cities of refuge provided full freedom with the death of the High Priest
However, there is a crucial distinction between Jesus and the cities of refuge. The cities of refuge only helped the (
(19-20) We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.
Don’t be discouraged, because Jesus will (
This hope we have as an anchor: The anchor was a common figure for (
You don’t need an anchor for (
We need the anchor to (
We need the anchor to (
We need the anchor to (
The ship must have hold of the anchor, even as we must lay hold of hope. The anchor itself may have a strong grip, and be secured to the ocean floor, yet if it isn’t securely attached to the ship it is of no use. But there is also a sense in which the anchor has hold of the ship, even as hope has hold of us.
But the anchor analogy doesn’t (
“Our anchor is like every other, when it is of any use it is out of sight. When a man sees the anchor it is doing nothing, unless it happen to be some small stream anchor or grapnel in shallow water. When the anchor is of use it is gone: there it went overboard with a splash; far down there, all among the fish, lies the iron holdfast, quite out of sight. Where is your hope, brother? Do you believe because you can see? That is not believing at all.” (Spurgeon)
Which enters the Presence behind the veil, where the forerunner has entered for us: This confident, anchor-like hope sees us into the very presence of God. Hope is exactly the medicine discouraged Christians need.
The forerunner…even Jesus: We are assured of this access into the presence of God because Jesus has entered as a forerunner. The Old Testament high priest did not enter the veil as a forerunner, only as a representative. But Jesus has entered into the immediate presence of God the Father so that His people can follow Him there.
A forerunner (the ancient Greek word prodromos) was a military reconnaissance man. A forerunner goes forward, knowing that others will follow behind him.
“We are told next that as a fore-runner our Lord has for us entered – that is entered to take possession in our name. When Jesus Christ went into heaven he did as it were look around on all the thrones, and all the palms, and all the harps, and all the crowns, and say ‘I take possession of all these in the name of my redeemed. I am their representative and claim the heavenly places in their name.’” (Spurgeon)
Yet if Jesus is the forerunner, we are then the after-runners. There is no forerunner if there are no after-runners. We should follow (
Behind the veil… having become High Priest forever according to the order of Melchizedek: The temple analogy (behind the veil) reminds the writer to the Hebrews of his previous start into the subject of Jesus as our High Priest forever according to the order of Melchizedek (in Hebrews 5:6-10). This thought continues into the next chapter.
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Discussion Questions
Read verses 1-3
What is the connection between this passage and the last passage?
Does he review the elementary teachings? Does the writer lay again this foundation?
What are some of the foundational principles of the gospel that are mentioned in verses 2-4?
What do you think the author meant by “dead works?”
What do the washings and laying on of hands refer to?
Read verses 4-8
What kind of case is referred to in verses 4-6?
Could it be referring to someone losing their salvation? Why or why not?
If it doesn’t refer to someone losing their salvation, how to explain their “enlightenment,” “tasting,” and “partaking of the Holy Spirit?”
Keeping in mind one of the repeated themes throughout Hebrews, what do you think is the big picture warning here?
Taking a step back from the doctrinal discussions, what practical impact should this verse have on us?
What does it mean that these people “crucify to themselves the Son of God and put Him to open shame?”
What is the point of verses 7-8? In this mini-parable, who does the ground refer to? Who does “for whose sake it is tilled” refer to? Can you think of any similar wording anywhere else in the Bible?
Read verses 9-12
What contrast does the “but” signify? What is the connection of this passage to the preceding passage?
Better things than what?
What kind of things accompany salvation?
What good things had they done before? Should they rely on those past works towards God?
Last time we discussed eternal security. How can we balance verse 11 with eternal security? Does this verse mean we can only be saved if we diligently follow God? Are we saved by our works?
Since Christ has saved us, what do you view your responsibility towards Him to be? How much do you owe Him? What part of your time, finances, and life should you give to Him?
What is the “full assurance of hope” mentioned?
Read verses 13-18
What promise did God make to Abraham?
How long did Abraham wait to see God’s promise (of having Isaac) fulfilled? How do you think he felt in the interim? If you were in his shoes, how would you have felt? What attitude was necessary for Abraham as he waited? What principle is revealed in this time gap between promise and fulfillment?
Did God’s purposes/plans change? Did they change when Abraham/Sarah “helped” God by having a child through Hagar? Can we change God’s eternal purposes? Then what should you do?
How do you feel about the fact that God’s purposes are unchangeable? What effect does this truth have on us? Are there any applications we can make based on this?
What are your thoughts on the phrase: “it is impossible for God to lie?”
What is the author’s conclusion as to how the knowledge that God’s promises never fail should affect us?
Read verses 19-20
What words which convey security are mentioned in verse 19?
How does this concept balance with the admonition to be diligent back in verse 11?
What does it mean “one which enters within the veil?”
In what way or ways is Jesus our forerunner?