Hebrews 5 ended with these words, “Anyone who lives on milk, being still an infant, is not acquainted with the teaching about righteousness. But solid food is for the mature, who by constant use have trained themselves to distinguish good from evil.” Coming now to Hebrews 6, the author admonishes the audience to “grow in the grace and knowledge of our Lord and Savior, Jesus Christ” (2 Peter 3:18). He issues a very stern warning, as well as a helpful, contextual illustration that is often misunderstood. Finally, after noting the importance of fruitfulness and the binding promise of God, the author returns to the high priesthood of Jesus, following the order of Melchizedek, which is the topic he has wanted to expound upon, and will do so in chapter 7.
1) V1-3 – 1Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death [or from useless rituals], and of faith in God, 2instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. 3And God permitting, we will do so.
If it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith. More than that, we are then found to be false witnesses about God, for we have testified about God that He raised Christ from the dead. But He did not raise Him if in fact the dead are not raised. For if the dead are not raised, then Christ has not been raised either. And if Christ has not been raised, your faith is futile; you are still in your sins. Then those also who have fallen asleep in Christ are lost. If only for this life we have hope in Christ, we are to be pitied more than all men. But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.” Paul elaborates further in 1 Corinthians 15, answering all sorts of hypothetical questions about the resurrection; but here, the author of Hebrews calls the topic a basic foundation and says that we need to move on and build on top of this foundational topic. We may say that the truth of the resurrection is a basic, but that myriad other questions can be discussed building on top of the fact that resurrection is true.
2) V4-6 – 4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5who have tasted the goodness of the word of God and the powers of the coming age, 6if they fall away, to be brought back to repentance, because [or repentance while] to their loss they are crucifying the Son of God all over again and subjecting Him to public disgrace.
We come now to one of two extremely controversial passages in Hebrews, with the other coming in chapter 10. We have considered a couple warning passages already in Hebrews, but they pale in comparison to these two, in regards to any controversy that arises when discussing them. Dr. Martin Lloyd-Jones said, “I can definitely say, after some 35 years of pastoral experience, that there are no passages in the whole of Scripture which have more frequently troubled people and caused them soul agony than the passage in Hebrews 6:4-8, and the corresponding passage in Hebrews 10:26-29. Large numbers of Christians are held in bondage by Satan owing to a misunderstanding of these particular statements. I do not say that these are the two most difficult passages in the Bible. I do not regard them as such. But I do assert that they are passages that the devil seems to use most frequently in order to distress and to trouble God’s people.”
This passage comes on the heels of an exhortation to move on from immaturity to maturity, from the milk to the meat, from infancy to adulthood in terms of living the Christian life. The author is undoubtedly addressing a congregation of Jewish Christians, but he is genuinely concerned that some of them are not growing as they should. He does not want them to stagnate, or worse, to fall back into their Jewish faith after professing Christ as Lord and Savior. That’s why he issues this warning. It’s stern; it’s real; but we need to examine it closely. And let me say that many scholars have published books on this passage, far more worthy of reading that my comments. Nevertheless, I’ll try to sum up the different views and offer a conclusion as best I can.
First, the author says “It is impossible for” a certain group of people, “if they fall away, to be brought back to repentance.” That seems to suggest the possibility of losing one’s salvation. And right away, I would say that a believer would lose their salvation if they fell away. So there’s a real warning that needs to be heeded. But I would also say that it is impossible for a true believer to fall away, not because they are so strong in their efforts to persevere, though they should be, but because God is so strong in His efforts to preserve them. This passage doesn’t really address that reality, because it is focused on getting a human response.
We also learn from this passage why this certain group of people can’t “be brought back to repentance.” V6 says, “They are crucifying the Son of God all over again and subjecting Him to public disgrace.” Quickly notice the present and ongoing action of crucifying Jesus all over again and subjecting Him to disgrace. These people, quite obviously, are not repentant and not cherishing Jesus as Lord and Savior. They want nothing to do with Jesus, nothing to do with His truth, and nothing to do with His lifestyle instructions. They are not believers, for believers don’t continue in their state of non-repentance. Believers may, for a time, deny their need to repent, or even accidentally, perhaps due to stubborn pride, subject Christ to public disgrace (possibly by an ongoing sin that is finally found out), but that’s where their faith is put to the test. Will they repent? If so, then they can approach the throne of grace with confidence, because they have a high priest who loves showing mercy and welcoming repentant sinners. He gives the grace to do that. But if they won’t repent, and die in their state of non-repentance, then they prove to the world that they were never believers. Simply put, you can’t make an unrepentant person repentant; only God can do that. You can’t take Saul of Tarsus and make him into the apostle Paul; only God can do that. And God does do that! He did it for Paul; and He did it for you and me, though perhaps less obviously than for Paul. But He doesn’t do it for everybody, which is a reality that ought to make us humble, thankful, and repentant.
The final detail to consider in this passage, before turning to the all-important illustrated context in v7-9, is the identity of “those” in v4. We are given several descriptors for them in v4-5. They “have once been enlightened.” They “have tasted the heavenly gift.” They “have shared in the Holy Spirit.” And they “have tasted the goodness of the word of God and the powers of the coming age.” Some scholars suggest that “enlightened” refers to baptism; perhaps “those” had been baptized, akin to becoming official church members. But other scholars tie enlightenment to regeneration, the primary element of true conversion. Some scholars suggest that tasting the heavenly gift refers to the Lord’s Supper; perhaps “those” were regular participants in the sacrament of communion. Others tie the concept of tasting to 1 Peter 2:3, where believers taste and see that the Lord is good. The experience of sharing in the Holy Spirit, according to some scholars, refers to participating in a church worship service where the Spirit is obviously working. We’ve all been part of that. But others say this again refers to regeneration, being indwelled by the Spirit as a child of God. Still others point to the Old Testament experience of King Saul, who was indwelled at times by the Holy Spirit and at other times by an evil spirit. The jury is still out today with no verdict on whether or not Saul will be in heaven. Regarding the final two identifiers, tasting the goodness of God’s word, and witnessing, or experiencing, the powers of the coming age, scholars likewise arrive at mixed conclusions. Be sure to take note, however, that none of the identifiers of “those” is a fruit of the Spirit, and that seems to suggest that “those” are the professors but not the possessors. Possessors, as we’ll see, are always fruitful.
Whatever we conclude about the identity of “those,” John Owen says, “It is a fearful thing to realize that a man may experience the extraordinary operations of the Holy Spirit and yet not experience the saving operations of the Holy Spirit.” Titus 1:16 says, “They claim to know God, but by their actions they deny Him.” Even Jesus speaks of this in Matthew 7:21-23, “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father who is in heaven. Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name drive out demons and perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from Me, you evildoers!’” It appears that one can actively participate in the work of the Holy Spirit without ever having known Jesus, or rather, without ever having been known by Jesus. That is fearful! And that’s why we need to strive for fruitfulness. Jesus said, “By their fruit you will recognize them” (Matthew 7:16).
Ligon Duncan, pointing to the similarity between this warning and others, suggests that the author of Hebrews is doing what Peter did in 2 Peter 1:10-11, inviting his audience to avoid apostasy, to make their calling and election sure. He says, “He is talking about someone who has made what looks like a credible outward profession of faith in Christ and yet at some point down the line has repudiated, has turned his back on Christ. This is a person who is outwardly professed Christ. His profession looks very similar, if not identical to the profession of other true believers in the congregation. And yet, at some point, he turns his back on Christ.” We need to conclude, then, that the identity of “those” consists either of saved individuals who cannot be re-saved if they lose their salvation (though the passage never reveals that there are any such individuals, mainly because there cannot be) or of unsaved individuals who made a profession of faith, experienced church membership and all its benefits and blessings, served alongside true believers, and yet never were known by the Lord Jesus in a saving way (though the passage makes this interpretation difficult, because it speaks of falling away as if they were there in the first place).
Ligon Duncan concludes that falling away means, “Departing from their profession of Christ.” Whether their profession was genuine is another matter. Duncan says, “Recognize the attitude that the author is getting at here. He is speaking to Jewish Christians who were considering repudiating Christ and going back to Judaism. They cannot go back to Judaism without saying, in effect, either explicitly or implicitly, they do not need Christ for salvation and fellowship with God. And that is something that the Heavenly Father is not willing to hear… He is not trying to unsettle assurance, but he is trying to warn certain members of the congregation (and by the way, he makes it clear that it is not everybody in this congregation) against a backsliding away from their confession of faith in Christ. That’s very important for us to remember. To renounce our confession of Christ, the author of Hebrews argues, either actually, to verbally renounce Christ, or functionally renounce Christ, is to step across a line from which we may never return.”
3) V7-9 – 7Land 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. 8But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned. 9Even though we speak like this, dear friends, we are confident of better things in your case – things that accompany salvation.
We have here in this passage an important contextual aid for the difficult passage above, a farming illustration that confirms the necessity of a living and active, fruitful faith for salvation. A dead, fruitless faith is not a saving faith. The author describes two types of land, a fruitful land that is blessed by God, and a fruitless land “in danger of being cursed.” Notice the verdict has not come down on this land yet. “In the end it will be burned” (v8), but now there’s still hope; there’s still time for repentance and a renewed, authentic commitment to Christ (where that was missing at first).
V9 reveals the truth of the case made above for both the identity of the audience and the intention of the author: “Even though we speak like this, dear friends, we are confident of better things in your case – things that accompany salvation.” In other words, “Even though what we are saying sounds harsh and scary, you are dear to us and we know that you are counted among the elect; we know that your faith will prove genuine; we know that the fruits of your faith will prove that you are saved.” Apostasy, falling away, abandoning your profession of faith, can and does happen. But it proves that you were never saved in the first place. Losing your salvation is impossible, because it’s not yours to lose. Salvation belongs to the Lord (Psalm 9:14; 13:5; 35:3; 40:16; 51:12; 67:2; 69:27,29; 70:4; 71:15; 85:7; 119:41,81,123,166,174; Isaiah 30:15; Luke 2:30; Revelation 7:10). And as He works in us, by the indwelling Holy Spirit, we are fruitful (Ephesians 2:8-10), proving that we not only profess but also possess His salvation.
4) V10-20 – 10God 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. 11We want each of you to show this same diligence to the very end, in order to make your hope sure. 12We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised. 13When God made His promise to Abraham, since there was no one greater for Him to swear by, He swore by Himself, 14saying, “I will surely bless you and give you many descendants” [Genesis 22:17]. 15And so after waiting patiently, Abraham received what was promised. 16Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17Because 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. 18God 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 offered to us may be greatly encouraged. 19We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.
V10 supports the previous conclusion from v9. Since the author is confident of the salvation of his audience, he expects that their fruit will show forth in the end. For “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.” V11 encourages diligent perseverance; spiritual laziness shows no link to the faithful patience of those who will inherit God’s promised salvation (v12). A more complete list of people to imitate for their faithful patience will be provide in chapter 11, the famous Hall of Faith, but in the meantime, one primary example is given – that of Abraham (v13-15). Abraham waited patiently, and God honored His promise.
God swore by Himself, “because there was no one greater for Him to swear by” (v13), but “men swear by someone greater than themselves” (v16). The author’s point in this contrast is simply to acknowledge the binding and confirming nature of an oath. Though not the case today, for everyone breaks their promises, verbal or contractual, it seems, back then, the oath, or sworn promise, was truly unbreakable. No one can argue against the terms of a promised and sworn oath (v16). That’s why God swore to Abraham (v17), in the midst of his faith and patience in uncertainty (Genesis 22), and that’s why we can be certain that God will keep His promises to those who trust in Jesus. The author, perhaps surprisingly given the warnings issued earlier in the chapter, wants his audience to have assurance of their salvation. He wants them to have confidence in the Lord, and therefore, to live faithful, patient, fruitful lives for Him – like Abraham. Assurance and fruitfulness go hand-in-hand. We cannot be assured apart from bearing fruit, but bearing fruit doesn’t guarantee assurance (for that would be a works-based salvation); instead they cooperate.
V18 explains why God confirmed His promise (a) with an oath to Himself (b – His perfect nature). He didn’t need to make an official promise, for He can’t lie (Numbers 23:19; Titus 1:2). Men make promises because of their character flaws. That’s why Jesus and his brother James both say just to let your “yes” be “yes,” and your “no” be “no” (Matthew 5:37; James 5:12); be of such godly character that you don’t need to swear an oath. God doesn’t need to swear; His word is good enough. But He does it for our encouragement, because otherwise our confidence is so feeble (like Abraham’s, for God had already promised Abraham several times by Genesis 22). The author mentions believers as “we who have fled to take hold of the hope offered to us” (v18; Zechariah 9:12; Romans 5:5). He wants us to “be greatly encouraged” that the promise of God is unfailing; Jesus (our city of refuge, so to speak) is near, and He will be our permanent dwelling place. A comparison of Jesus with the established cities of refuge is a worthy undertaking here (Numbers 35).
Both Jesus and the cities of refuge are within easy reach of the needy person; both are designated for all kinds of people, not just Jewish people. Both are meant as long-term, even permanent, dwelling places and not mere tourist sites. Both are the only option for salvation, for without them, destruction was/is certain. Both provided complete protection only within their boundaries; and with both, freedom came at the death of the High Priest. The primary distinction between the two is this: while the city of refuge guards only the innocent, Jesus protects both innocent and guilty.
Finally, v19-20 mention our hope as an anchor – the maritime symbol for spiritual steadfastness and hope – that makes its way into the Holy of Holies. It is unseen, behind the curtain, or veil, because “hope that is seen is no hope at all” (Romans 8:24). Our hope is Jesus (1 Timothy 1:1; Titus 2:13), who “went before us” as our forerunner. Literally, the forerunner (prodromos) was a reconnaissance man in the military. That’s Jesus, knowing His army, consisting of believers, is going to follow! If He “has entered on our behalf,” and we are tethered to Him, then we are sure to follow. And that’s encouraging! “He has become a high priest forever, in the order of Melchizedek” (v20). With that final sentence, we’re back to the author’s intention from the middle of chapter 5. We should have been able to handle going right into that topic, but the author needed to issue a warning and some seriously needed follow up encouragement. Now we’re ready to tackle the high priesthood of Jesus, in the order of Melchizedek, coming in chapter 7.
Footnotes
- 6:1 Or from useless rituals
- 6:6 Or repentance while
- 6:14 Gen. 22:17
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.