Hebrews Chapter 6

 1 Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, 2 instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And God permitting, we will do so.

1. What is this issue of laying again a foundation ?

elementary doctrine of Christ. Cf. “basic principles” (5:12). Three paired examples of doctrine are given: (1) Christian conversion through repentance (i.e., turning away) from works that cannot save and through faith in God and not on dead works, see (2)washings (plural of Gk. baptismos), where the plural may refer to teaching about the differences between Jewish purification rites and Christian baptism, and laying on of hands, which could refer to an initiatory rite at the time of baptism or to other hand-laying practices during prayers for healing and during commissioning of individuals for ministry and (3) the believers’ future hope of resurrection and the eternal judgment upon all people. ESVN

The writer proposed that his readers leave elementary teaching concerning the Messiah in the past. They did not need to learn that again, presumably by catechetical instruction. They did not need further instruction about abandoning confidence in works for salvation (either as part of the Levitical rituals or just as legalism) and turning to God in faith. This too was foundational truth they did not need to learn again.

They did not need further instruction in four other subjects either. “Washings” evidently refers to the doctrine of spiritual cleansing. The Greek word translated “washings” is baptismos that refers to Jewish ceremonial washings whenever it occurs in the New Testament (Mark 7:4, 8; Heb. 9:10). A different Greek word (baptisma) describes Christian baptism. This means the writer here referred not to baptism but to spiritual cleansing.

The “laying on of hands” in Judaism was part of the sacrificial ritual (Lev. 1:4; 3:2; 4:4; 8:14; 16:21; et al.) and commissioning for public office (Num. 27:18, 23; Deut. 34:9; cf. Acts 6:6; 13:3). In the early church the imparting of the Holy Spirit sometimes accompanied this practice (Acts 8:17-18; 19:6; cf. v. 4, 2:4; 10:29).

The Old Testament taught the resurrection of the dead (Isa. 26:19; Dan. 12:2) and eternal judgment (Gen. 18:25; Isa. 33:22).

The writer presented the six foundational teachings in verses 1 and 2 in three pairs: (1) repentance from dead works, and faith toward God (v. 1), (2) instruction about washings, and laying on of hands (v. 2a), and (3) instruction about the resurrection of the dead, and eternal judgment (v. 2b).

The structure of this sentence in Greek suggests that the last two pairs explain the first pair. Laying the foundation of repentance and faith consists of instruction regarding washings, sortilege (laying on hands), resurrection, and judgment. The first pair points God-ward, the second man-ward, and the third forward into the future.

Each of these teachings was foundational in Judaism as well as in Christianity. Most of the original readers would have come to believe these truths even before they became Christians. They are very basic. CN

4 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. 7 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. 8 But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.

2. So is the writer teaching that believers can fall away and never be redeemed again?

 

In reality he is teaching the exact opposite. The flow of logic to his argument follows that people who have been exposed to all the truth and blessing of the atonement of Jesus Christ’s provided by his crucifixion, death. and resurrection, if they still refuse the drawing of God to be regenerated, spiritually born again, then there is nothing more that that can be done to overcome their resistance. The gospel is the “whole enchilada”. “there ain’t no more”

6:4 enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration. In Jn 1:9 it is clear that enlightening is not the equivalent of salvation.  

John 1:9 (HCSB)  The true light, who gives light to everyone, was coming into the world.

tasted of the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. 2:9). The experience might be momentary or continuing. Christ’s “tasting” of death (2:9) was obviously momentary and not continuing or permanent.

Hebrews 2:9 (NASB) But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone.

All men experience the goodness of God, but that does not mean they are all saved (cf. Mt 5:45; Ac 17:25).

Matthew 5:45 (NASB)  so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Acts 17:25 (NASB) nor is He served by human hands, as though He needed anything, since He Himself gives to all people life and breath and all things;

Many Jews, during the Lord’s earthly ministry experienced the blessings from heaven He brought—in healings and deliverance from demons, as well as eating the food He created miraculously (Jn 6). Whether the gift refers to Christ (cf. Jn 6:51; 2Co 9:15) or to the Holy Spirit (cf. Ac 2:38; 1Pe 1:12), experiencing either one was not the equivalent of salvation (cf. Jn 16:8; Ac 7:51).

partakers of the Holy Spirit. Even though the concept of partaking is used in 3:1; 3:14; and 12:8 of a relationship which believers have, the context must be the final determining factor. This context in vv. 4–6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit, or in the convicting ministry of the Holy Spirit (Jn 16:8) which obviously can be resisted without experiencing salvation (cf. Ac 7:51).

Acts 7:51 (NASB) “You men who are stiff-necked and uncircumcised in heart and ears are always resisting the Holy Spirit; you are doing just as your fathers did.

6:5 tasted. See note on v. 4. This has an amazing correspondence to what was described in 2:1–4 .

Hebrews 2:1-4 (NASB1  For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. 2  For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, 3  how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4  God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.  

Like Simon Magus (Ac 8:9–24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Mt 13:3–9; Jn 6:60–66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai.

6:6 fallen away. This Gr. term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Eze 14:13; 18:24; 20:27). It is equivalent to the apostasy in 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they re-crucify Christ and treat Him contemptuously. Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. 2:2, 3; 10:26, 27; 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of vv. 5, 6). With full revelation they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. Jn 10:27–29; Ro 8:35, 37, 38, 39; Php 1:6; 1Pe 1:4, 5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again.

John 10:27-30 (NASB) “My sheep hear My voice, and I know them, and they follow Me; 28  and I give eternal life to them, and they will never perish; and no one will snatch them out of My hand. 29  “My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father’s hand.

Romans 8:35-39 (NASB)  Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?……………… 37  But in all these things we overwhelmingly conquer through Him who loved us. 38  For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39  nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.  

Philippians 1:6 (NASB) For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus.

1 Peter 1:4-5 (NASB) to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5  who are protected by the power of God through faith for a salvation ready to be revealed in the last time.

6:7, 8 Here are illustrations showing that those who hear the gospel message and respond in faith are blessed; those who hear and reject it are cursed (cf. Mt 13:18–23).

6:8 worthless. See the use of the term in Ro 1:28 (“depraved”); 2Co 13:5 (“fail the test”); and 2Ti 3:8 (“rejected”). MSBN

I believe that those described in verses 4 and 5 are those who have come very close to faith, but who have never embraced the gospel personally for salvation. The most forceful example of this “close, but no cigar” unbeliever would be Judas, a man who heard the gospel from our Lord, who experienced God’s power, but who never really believed in Jesus for salvation. It would seem that the kind of person who is described above is one who has heard the gospel, who has witnessed and perhaps even experienced its power, but who has not come to faith, and who after experiencing the gospel “up close and personal,” has rejected it. I see these unbelievers as those who exercise a significant level of authority and influence in the church. I see these folks as being the source of much of the pressure and temptation to revert back to the law-works of unbelieving Judaism.

These would-be teachers are those who seem to have grasped the gospel and to have been exposed to it to the degree that they have witnessed (and perhaps experienced) some of its power. But they, like Judas, never crossed the line of faith in Jesus. They chose to remain in the shadows of the Old Testament concerning Messiah, rather than to fully embrace Jesus as the Messiah. They preferred the old rituals and rules to the freedom of the New Covenant. They seemed to prefer a strictly Jewish system rather than the church, composed of Jewish and Gentile believers in Jesus. And, in my estimation, they sought to persuade others to think and act in a similar manner.RD

Most argue, however, that although these people may have participated fully in the Christian covenantal community (where they experienced enlightened instruction in the Word of God, where they saw public repentance occur, and where the Holy Spirit was at work in powerful ways), when such people do “fall away” it is clear that they are not true Christians because they have not made a true, saving response to the gospel, resulting in genuine faith, love, and perseverance (vv. 9–12). Significantly, they are like land that received much rain but bore no good fruit, only “thorns and thistles” (v. 8). They may have participated outwardly in the Christian community and they even may have shared in the blessings of Christian fellowship; but, like the seed that fell on rocky ground in the parable of the sower, “they have no root” (Mark 4:17) and they “fall away” when faced with persecution. ESVN

Matthew 13:18-23 (NASB)

18  “Hear then the parable of the sower. 19  “When anyone hears the word of the kingdom and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is the one on whom seed was sown beside the road. 20  “The one on whom seed was sown on the rocky places, this is the man who hears the word and immediately receives it with joy; 21  yet he has no firm root in himself, but is only temporary, and when affliction or persecution arises because of the word, immediately he falls away. 22  “And the one on whom seed was sown among the thorns, this is the man who hears the word, and the worry of the world and the deceitfulness of wealth choke the word, and it becomes unfruitful. 23  “And the one on whom seed was sown on the good soil, this is the man who hears the word and understands it; who indeed bears fruit and brings forth, some a hundredfold, some sixty, and some thirty.”

Matthew 13:30 (NASB)

30  ~’Allow both to grow together until the harvest; and in the time of the harvest I will say to the reapers, “First gather up the tares and bind them in bundles to burn them up; but gather the wheat into my barn.”‘”

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. 10 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.

3. Is the writer still talking to the same people?

beloved. This term shows a change of audience and a change from a message of warning to a message of encouragement. That the address is to believers is further confirmed by the expression of confidence that “better things” could be said of them (as compared to those who were being warned in the preceding verses). The “things that accompany salvation” are their works which verify their salvation. The very statement implies that the things described in 5:11–6:5 do not accompany salvation but are indicative of unbelief and apostasy. though we are speaking in this way. Though it had been necessary to speak about judgment in the preceding verses, the writer assures the “beloved,” those who are believers, that he is confident of their salvation.

work and … love. See 1Th 1:3, 4. toward His name. Throughout this epistle “name” has the Hebraic sense of the authority, character, and attributes of the Son of God (1:4) or of God the Father. saints. All true Christians are saints, or “holy ones”. MSBN

1 Timothy 1:4-5 (NASB)

nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith. 5  But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith.

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However, the writer assure his readers that in spite of the way he has spoken he expects better things of them than to produce thorns and thistles because they are barren land. He is persuaded of those better things, things which go along with and accompany salvation. He looks for fruit and faithfulness, and the blessing of God on them. And he does so because he believes that he has seen genuine fruit in their lives.

‘Beloved.’ He is not just speaking cold doctrine. His heart it reaching out to them.

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‘Accompany salvation.’ The word “accompany” signifies “conjoined with”, or inseparable from, that which has a sure connection with “salvation”. The things that accompany salvation are a true faith in Christ, a commitment to His service, and a life of love lived out in the Holy Spirit.

For, he assures them, he is certain that God will not forget what they have done in His name. He is not unrighteous. And therefore there is no danger that He will overlook their work, and their ministry to the saints, to His people, and the love that they show for His name in continual ministry to His people even to the present time. He cannot believe that it is not genuine.

We are reminded here especially of the words, ‘inasmuch as you have done it to the least of these My brothers, you have done it to Me’ (Mat_25:40). God sees what people do for those who are His, and takes regard of it. Even a cup of cold water given in Christ’s name to a disciple will not lose its reward (Mar_9:41). PC

11 We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized. 12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

4. So is it their works that gives them assurance or assurance that motivates their works?

“Hope is important. Probably no movement has ever gripped the hearts of people if it did not give them hope.”

Earlier the writer had described his readers as being sluggish (lit. lazy, 5:11). Now he urged them to be diligent and to stop being lazy. The same Greek word (nothroi) occurs in both places. He wanted them to remain faithful to God while waiting patiently for Him to fulfill His promises to them regarding their future inheritance.

“The theme of imitation recurs in 13:7, and in both instances faith is seen as steadfast persistence that pursues the divine promise . . .”

Some commentators have used this verse to support the unbiblical idea that believers should look to their good works as evidence of their election and as the basis for their assurance of salvation. This verse is not saying that. The Greek word plerophoria always means “fullness” in the passive sense, not “fulfilling.” The writer meant that we need to be diligent regarding something we have already obtained, not to obtain something, namely, assurance. CN

The purpose of the warning (vv. 4–8), indeed of the whole letter, is to encourage earnest perseverance until the end. This demands hope, which is closely allied with faith, and enduring patience. imitators of those who … inherit the promises. Abraham is the immediate example in; other examples are found in ch. 11. ESVN

“Work and labour of love” won’t save you, but if you are saved, this is why you are rewarded. This is where good works come in. Although they have nothing to do with your salvation, they certainly do have a very important part in a believer’s life.

We need that “full assurance of hope unto the end.” JVM

13 When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, 14 saying, “I will surely bless you and give you many descendants.” 15 And so after waiting patiently, Abraham received what was promised. 16 People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17 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. 18 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. 19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20 where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

5. What specific promise did God make to Abraham?

The promise of many descendants was made with an oath to emphasize its unchanging character (see Ge 22:16-18 ). Ordinarily the swearing of an oath belongs to our fallen human situation, in which a person’s word is not always trustworthy. God’s swearing of an oath was a condescension to human frailty, thus making his word, which in itself is absolutely trustworthy, doubly dependable. NIVSN

Genesis 22:16-18 (NKJV)

16  and said: “By Myself I have sworn, says the LORD, because you have done this thing, and have not withheld your son, your only son– 17  blessing I will bless you, and multiplying I will multiply your descendants as the stars of the heaven and as the sand which is on the seashore; and your descendants shall possess the gate of their enemies. 18  In your seed all the nations of the earth shall be blessed, because you have obeyed My voice.”

As if he had said, And it appears that this is the way to partake of mercies promised, because Abraham was obliged to exercise faith and long-suffering before he obtained the accomplishment of the promise made to him. The promise here referred to, is that which God made to Abraham after he had laid Isaac on the altar, Gen_22:16-17. For on no other occasion did God confirm any promise to Abraham with an oath. To Abraham — Whose spiritual as well as natural seed you believing Hebrews are, and therefore shall partake of the same promises and blessings which were ensured to him. Because he could swear by no greater person, he sware by himself — By his own sacred and divine name; saying, Surely blessing I will bless thee — And all believers in thee; and multiplying I will multiply thee — Both thy natural and thy spiritual seed. The apostle quotes only the first words of the oath; but his reasoning is founded on the whole; and particularly on the promise, (Gen_22:18,) And in thy seed all the nations of the earth shall be blessed. They shall be blessed by having their faith counted to them for righteousness, through thy seed, Christ. And so after he had patiently endured — Μακροθυμησας, after he had waited, or suffered long: he waited about thirty years before Isaac was born, after he was promised; he obtained the promise — Here, by a usual figure of speech, the promise is put for the thing promised. “In the birth of Isaac, Abraham obtained the beginning of the accomplishment of God’s promise concerning his numerous natural progeny. Moreover, as the birth of Isaac was brought about supernaturally by the divine power, it was both a proof and a pledge of the accomplishment of the promise concerning the birth of his numerous spiritual seed. Wherefore, in the birth of Isaac, Abraham may truly be said to have obtained the accomplishment of the promise concerning his numerous spiritual seed likewise. In any other sense, Abraham did not obtain the accomplishment of that promise.” JBC

6. What is the significance of the “oath” in this example with Abraham?

God’s Word does not need any confirmation from someone else. It is reliable because God Himself is faithful. People confirm their promises by appealing to someone greater (especially to God) as witness. Since no one is greater than God, He can only provide an oath from Himself. By doing so He is willingly (v. 17) accommodating Himself to human beings who desire the confirmation because of the characteristic unreliability of human promises.

two unchangeable things. These are God’s promise and His oath. The Gr. term behind “unchangeable” was used of a legal will, which was unchangeable by anyone but the maker of the will. taken refuge. In the LXX, the Gr. word is used for the cities of refuge God provided for those who sought protection from avengers for an accidental killing. Hope is one of the themes of Hebrews. It is also the product of OT studies (Ro 15:4). Hope for the fulfillment of God’s salvation promises is the “anchor of the soul” (v. 19) keeping the believer secure during the times of trouble and turmoil. MSBN

 When a person wants to end an argument, one way to do so is to appeal to a higher authority with an oath. For example, some people do this by saying, “I am telling the truth so help me God.” Even God used an oath to guarantee His promise to bless Abraham greatly (Gen. 22:16; cf. Exod. 32:13; Isa. 45:23; Jer. 22:5; 49:13). God swearing by Himself signifies that He binds His word to His character. Thus God gave Abraham double assurance that He would indeed deliver what He had promised. He gave him the assurance of the promise of the God who does not lie and the assurance that God specially guaranteed that particular promise. The two unchangeable things are God’s promise and His oath. God’s strong promise to Abraham then can be a great encouragement to us now because God has also promised us future blessings. Specifically, He has promised us the possibility of receiving rewards when we see Him if we persevere faithfully now (cf. 2 Tim. 2:12).

The figure that closes verse 18 is an Old Testament one. In our times of temptation to apostatize we can flee to the promises of God. We can take hold of them as a fearful person in Israel could flee to the altar of burnt offerings, take hold of its horns, and be safe from his assailants. The cities of refuge also provided safety for the Israelites (Num. 35:9-15; Josh. 20). We have a better refuge than the Israelites did in Judaism.

“In Hebrews, the word ‘hope’ never describes a subjective attitude (i.e., ‘our hope,’ or ‘hopefulness’) but always denotes the objective content of hope, consisting of present and future salvation . . .” CN

ESVN……………..….ESV Study Bible Notes

MSBN……………….MacArthur NASB Study   Notes

NIVSN……………….NIV Study Notes.

JVM ………………….J Vernon McGee’s Commentary

BN ……………………Barnes Notes

WBC………….………Wycliffe Bible Commentary

CN ……….…………..Constables Notes

IC……………….…….Ironside Commentary

NET…………….…….Net Bible Study Notes.

JFB……………………Jamieson Fausset  Brown Commentary

VWS………………….Vincent Word Studies

CMM………………..Commentary on Matthew and Mark

BDB……………..….Barclay’s Daily Study Bible (NT)

Darby……………….John Darby’s Synopsis of the OT and NT

Johnson……………..Johnson’s Notes on the New Testament

NTCMM……………..The New Testament Commentary:  Matthew and Mark.

EHS………………….Expositions of the Holy Scriptures

CPP…………………The Complete Pulpit Commentary

SBC…………………..Sermon Bible Commentary

K&D…………………Keil and Deilitzsch Commentary on the OT

EBC……………….…Expositors Bible Commentary

CBSC…………………Cambridge Bible for Schools and College

GC……………………Guzik Commentary

RD………………….  .Robert  Deffinbaugh

NSB …………………The Nelson Study Bible

MHC…………………Matthew Henry Commentary

CSTTB……………….Chuck Smith Through The Bible

LESB………………….Life Essentials Study Bible.

PC………………………Pett’s Commentary

JBC…………………….Joseph Benson Commentary

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