Chapter Six
Warning Against Apostasy and Apathy - Part Two
6:1 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.
In response to the warning given in Hebrews 5:11-14, the author pleas with fellow believers (or perhaps more specifically, fellow Christian converts from Judaism), to leave the elementary doctrine of Christ and to essentially, “grow up” and mature. The term “elementary doctrine” consists of two Greek words, ‘archēs’,[1] which refers to a beginning, an act or cause to begin; and ‘logon’,[2] referring to words, spoken words, or an intelligent discourse. Some believe that the elementary doctrine refers to essential Christian doctrine. However, in context, it seems to be referring to the beginning of a story, in this case, the story of Christ (the Messiah), which began long before the New Testament, back in the Torah. The author tells them to not go back again and embrace a different story of repentance, but to stay away from any doctrine that could be based on ineffective works or faith. Including those that require new instructions (any teaching that is contrary) regarding ceremonial washings, the laying on of hands, the resurrection of the dead, or the issue of eternal condemnation.
The author warns his readers to not create their own version of the story of redemption. Especially not with some convoluted ‘blend’ of Judaism and Christianity that is based on a limited ’human’ understanding of Scripture (see 2 Peter 1:20-21). There is only one plan for salvation that works, that is the one where God does all the work, no human effort is required. All that needs to be done is accept the gift.
6:3 And this we will do if God permits.
God has called every Christian to abide in Jesus through obedience of Scripture. Every Christian needs to understand that by themselves they are powerless, “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God.” (2 Corinthians 3:5) Paul then clarifies, “I can do all things through him who strengthens me.” (Philippians 4:13) But that strength is not available to do as one pleases, it comes while being in alignment with the will of God. Every Christian should always seek guidance, not just permission.
6:4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 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 holding him up to contempt. 7 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. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.
Referring to the need to go beyond one’s initial beliefs in order to mature, the author states that it is impossible (Greek ‘adynaton’,[3] refers to something that is not possible to do or something that is not to be done) for one who once was enlightened (Greek ‘phōtisthentas’,[4] to make one see or understand); tasted the heavenly gift (Greek ‘geusamenous’,[5] to taste or to eat, metaphorically to experience, along with the Greek ‘dōreas’,[6] a free gift); shared (Greek ‘metochous’,[7] to partake in, and ‘genēthentas’,[8] to participate or partner) in the Holy Spirit; tasted the goodness of God’s Word (same Greek word for ‘tasted’ used in previous verse, plus Greek ‘kalon’,[9] good, along with Greek ‘rhēma’,[10] words, referring to the subject of the words, or in this context referring to the promises of God); experienced the powers of the age to come; and then have fallen away (Greek ‘parapesontas’,[11] to fall aside or away, through error or intent); to be restored back again to repentance (Greek ‘metanoian’,[12] to repent, a change of mind).
Confused? Don’t be, those two-and-a-half verses have strained the minds of many theologians, pastors, and teachers probably from the time it was written! Before reviewing to whom the verses are directed, the concept of something being impossible should be investigated first. The question of what is impossible for mankind could generate a long list and still not capture all possibilities. However, if we ask what is impossible for God or what will He not do, that is a short list. By starting the list with the fact that God cannot lie, change, break a promise, change His Word, or change His Law, we understand that what we know to be true comes from Him and His never-changing Word. Here is a non-exhaustive list with a few Biblical references to support each premise (this list is not in any particular order):
Now returning to the text we might be able to narrow down the list of possible people these verses pertain to. We see that the list contains five attributes that are shared with all Christians:
Even though often debated, there is no need to interpret these as being anything other than legitimate Christian attributes. But these verses still do not support the idea that Christians can lose their salvation, as the key to understanding is in the word ‘impossible’. In this scenario, the premise is that it is impossible for a believer that experienced these attributes, and then falls away from (rejects) their beliefs, to ever regain repentance (salvation). But what about a person with a truly broken and contrite heart? Would God turn His back on them? According to the list of things impossible for God, item numbers 3, 8, and 9, that would be impossible to consider.
There remain only two possibilities that this scenario (of losing one’s salvation) could apply: 1) if the person did not truly have belief and faith in Jesus to begin with; or 2) the person would die before accepting Jesus as their Savior, both of which imply the possibility of an immature and yet committed Christian (which is in alignment with verse one). Thus, describing a person who may know about the Messiah or perhaps even someone who goes to church, but truly does not have a relationship with Jesus and has not accepted Him as their Savior.
The truth is that there are many people who call themselves Christians, but sadly have never truly repented and accepted Jesus. Some of the most chilling words in the Bible come from Jesus’ mouth, “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)
It is often said that when Christians get to heaven, they may be surprised by who is in heaven, but equally surprised as to who is not in heaven.
The author then illustrates the impossibility of salvation for these people by referring to an equally impossible scenario of having Jesus return to be crucified again which would hold Him up to contempt (Greek ‘paradeigmatízontas’,[14] openly or publicly view shame) which would bring ridicule to God and His Word (effectively rendering the promises in the Bible meaningless). Then the author compares the person who hears and responds to the gospel message to that of land which receives rain and produces a crop useful for others (a harvest of believers helping others find salvation) thereby receiving a blessing from God. But if that field is not a productive crop, one that is full of thorns and thistles, it will not be blessed, as it is worthless. It will instead be cursed and ultimately burned.
6:9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation. 10 For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do. 11 And we desire each one of you to show the same earnestness to have the full assurance of hope until the end, 12 so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.
If a person recognizes themselves in this scenario, wondering if they are truly a Christian or considering returning to Judaism, they would rightfully be concerned about their salvation. The author wants them to think about better things, those things that belong to salvation instead of doom and condemnation. He tells them that they haven’t gone unnoticed by God, laboring in love for His people, but desires for them to continue in their efforts with full assurance of salvation when they die. “Then you will not become spiritually dull and indifferent. Instead, you will follow the example of those who are going to inherit God’s promises because of their faith and endurance” (Hebrews 6:12, NLT).
Considerations
The people the author is addressing are those that may have been active in some capacity with a church or some other Christian ministry. The author further identifies them as being at risk, potentially at a point in their lives before they have accepted the free gift of salvation (perhaps being unaware or uninformed of how to accept Jesus). Just because people are active in some form of ministry, does not necessarily make them a Christian.
Regarding the Author’s Selection of Topics of Concern
In his illustration of potential issues of an alternate (false) doctrine of salvation (verses 1b-2), it is interesting to note that the author selected several existing controversial subjects, many of which (or variations of the same theme) have proven to be very polarizing between believers and, as a result, are often confusing to unbelievers as well. The list includes:
Each of these, and many more like them, are subjects that often begin arguments that can only lead to more separation and division. Mature Christians should be able to, through discernment of God’s Word, address issues like these and offer effective guidance to help less mature Christians grow.
No Greater Assurance Then When God Promises Something
6:13 For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, 14 saying, “Surely I will bless you and multiply you.” 15 And thus Abraham, having patiently waited, obtained the promise. 16 For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. 17 So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, 18 so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. 19 We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, 20 where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
On the subject of inheriting the promise of salvation from God (see verse 12), the author refers to a promise given to Abraham to emphasize God’s trustworthiness. In making His covenant with Abraham, God swore by Himself since He is the highest authority[16], and promised that He would bless Abraham with a large family (see Genesis 22:17). Abraham waited patiently and obtained the promise. Noting that, when people make a promise, they swear to something greater than themselves using an oath as confirmation that they will do as they promised, the author says that God also guarantees his promises with an oath. Since God cannot lie, both the promise of Abraham’s family (now a historic fact) and the promise of salvation (“the hope set before us”) are equally unchangeable and absolute. The promise serves as a sure and steadfast anchor for the souls of believers. Because of Jesus’ victory on the cross, He is able to enter in the inner place behind the curtain (the Holy of Holies, also known as the Most Holy Place in the Temple) so that others can enter, being a High Priest forever after the order of Melchizedek.[17]
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[1] Strong’s Greek 746.
[2] Strong’s Greek 3056.
[3] Strong’s Greek 102.
[4] Strong’s Greek 5461.
[5] Strong’s Greek 1089.
[6] Strong’s Greek 1431.
[7] Strong’s Greek 3353.
[8] Strong’s Greek 1096.
[9] Strong’s Greek 2570.
[10] Strong’s Greek 4487.
[11] Strong’s Greek 3895.
[12] Strong’s Greek 3341.
[13] See also commentary under Numbers 23:18-24.
[14] Strong’s Greek 3856.
[15] Strong’s Greek 909.
[16] See commentary under Genesis 22:15-19.
[17] See commentary under Hebrews 5:5-6.