Hebrews
Chapter 6 Part 1
The
Solution To The Problem
Therefore
leaving the principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repentance from dead
works, and of faith toward God, Heb 6:1
Therefore
leaving the...
In view of your lack of progress, let us leave the infantile stage of
Christian experience and become adults. This
“leaving” does not mean to despise or abandon the basic
doctrines. They are the place to start, not stop. They are the gate
of entrance on the road to salvation in Christ.
principles
of the...
Two things manifest Christian maturity:
1.
To leave the first principles—cease to remain in the state of babes
2.
Go on to perfection—never rest until you are an adult capable of
taking strong meat, of being a teacher, and of exercising all senses
in righteousness (Heb. 5:13-14; 6:1).
As
“the oracles of God” (in 5:12), refers to the Old Testament, so
does this phrase. The writer is referring to basic Old Testament
teaching that prepared the way for Messiah, the beginning teaching
about Christ. This Old Testament “teaching” includes the 6
features listed (in verses 1-2).
go
on unto...
Greek: phero,
to be borne along as a ship driven by a wind (Acts 27:15-17). Here
the Spirit is the power that moves believers forward (Acts 2:2-4;
2Pet. 1:21; Rom. 8:14). Salvation
by faith in Messiah Jesus. The verb is passive, so as to indicate
“let us be carried to salvation.” That is not a matter of
learners being carried by teachers, but both being carried forward by
God. The writer warns his Jewish readers that there is no value in
stopping with the Old Testament basics and repeating (“laying
again”), what was only intended to be foundational.
not
laying again...
Greek: kataballo,
casting down or overthrow (Heb. 6:1; 2Cor. 4:9; Rev. 12:10; see, Mat.
13:35). It means, do not cast down or destroy the foundation already
laid of the six fundamental doctrines of (Heb. 6:1-2).
the
foundation of...
Greek: themelios,
(see, Mat. 13:35).
of
repentance from... Six
First Principles of Christianity
1.
Repentance (Heb. 6:1; see, Mat. 4:17)
2.
Faith in God through Christ (Heb. 6:1; Rom. 3:24-25; 5:1-11; 1Cor.
1:18-24; 15:1-8)
3.
Baptisms (see, Mat. 3:6)
(1)
Baptism into Christ
(2)
Water baptism (Mat. 28:19)
(3)
Spirit baptism (see, Mat. 3:6)
4.
Laying on Hands: When
(1)
Blessing men (Gen. 48:14)
(2)
Making offerings (Num. 8:10)
(3)
Ordaining (Num. 27:18, 27:23)
(4)
Imparting Spirit (Deut. 34:9)
(5)
Blessing children (Mat. 19:15)
(6)
Healing sick (Mark 6:2, 6:5; 16:18; Luke 4:40; 13:13; Acts 5:12;
28:8)
(7)
Performing miracles (Acts 19:11)
(8)
Imparting gifts (1Tim 4:14; 2Tim. 1:6; Heb. 6:2)
(9)
Imparting the Spirit baptism (Acts 8:17-24; 9:17; 19:6)
5.
Resurrection of the dead (Heb. 6:2; 1Cor. 15:1-58; 1Thes. 4:13-16;
2Thes. 2:7)
6.
Eternal judgment (Heb. 6:2; Mat. 25:46; Rev. 14:9-11; 20:11-15; Isa.
66:22-24)
from
dead works,...
Greek: nekra,
erga.
Only here; Heb. 9:14. It refers to the works of the old nature which
deserve death and cause death in trespasses and sins (Eph. 2:1-8;
Gal. 5:19-21; Rom. 1:21-32; 1Cor. 6:9-11; Col. 3:5-10; Mark 7:19-21).
This Old Testament form of repentance is the turning away from evil
deeds that bring death. (Eze. 18:4; Rom. 6:23), and turning to God.
Too often the Jew only turned to God in a superficial fashion,
fulfilling the letter of the law as evidence of his repentance. The
inner man was still dead (Mat. 23:25-28; Rom. 2:28-29).
Such
repentance was not the kind which brought salvation (verse 6; 12:17;
Acts 11:18; 2Cor. 7:10). Under the New Covenant, however, “repentance
… toward God” is coupled with “faith in our Lord Jesus Christ”
(Acts 20:21). Christ’s atoning sacrifice saves from “dead works”
(9:14; John 14:6).
faith
toward God... Faith directed only toward the Father is unacceptable
without faith in His Son, Jesus Christ (Acts 4:12; Jas. 2:14-20).
Somewhat
surprisingly, despite his estimate of their spiritual state, the
author declined to go over old ground. Instead he urged them to go
beyond the elementary teachings about Christ and go on to maturity.
To have reviewed the fundamentals would only have left them where
they were. The author preferred “radical surgery” and decided to
pull them forward as rapidly as he could. Indeed this was the
solution to their problem. If they progressed properly, they would
avoid the danger of laying again the foundation of repentance. If, as
Heb. 6:4-6 went on to warn, they were to “fall away,” then a
foundation would have been laid for a new repentance, but such a
repentance is “impossible” (cf. Heb. 6:4, 6:6). So advance was
their only real remedy.
Acts
that lead to death literally means “dead works,” which expression
occurs again in a context where it seems to refer to the Levitical
ritual (Heb. 9:14). Here it would be appropriate in the same sense
since many of the readers had been converted to Christianity from
Judaism. The rituals they had left behind were lifeless ones,
incapable of imparting the experiences of life they had found in
Christ. The author implied that they should not return to these dead
works in any form since to do so would be to lay again a basis for
repenting from them — though such repentance would not be easily
reached, however appropriate it might be.
Of
the doctrine of baptisms, and of laying on of hands, and of
resurrection of the dead, and of eternal judgment. Heb 6:2
doctrine
of baptisms...
There are seven baptisms in Scripture (see, Mat. 3:6).
laying
on of... Under the Old Covenant, the person who brought a sacrifice
placed his hands on it to symbolize his identification with it as a
substitute for sin (Lev. 1:4; 3:8, 13; 16:21). There could also be a
reference here to solemn priestly blessings (Mat. 19:13).
of
eternal judgment...
Greek: krima,
judgment. Condemnation.
In
the Old Testament Levitical system, there were many ceremonial
cleansings, which were outward signs of heart cleansing (Exo.
3):18-21; Lev. 16:4, 24, 26, 28; Mark 7:4, 8). The New Covenant
called for an inner washing (Tit. 3:5), that regenerated the soul.
Resurrection
of the... The Pharisee believed in the resurrection from the dead
(Acts 23:8), but were still spiritually dead (Mat. 23:27). They also
believed in the judgment of God and were headed for it. It is
significant that all of the doctrines listed (in verses 1-2), can be
associated with the Pharisees, who were attracted to and sometimes
associated with Jesus (Luke 7:36-50; 13:31; 14:1; John 3:1).
Paul
was a Pharisee before his conversion (Phil. 3:5). The Pharisees were
products of the pursuit of righteousness by works of the law rather
than by faith (Rom. 9:30-32; 10:1-3). A portion of the Hebrews to
whom this epistle was written may have been Pharisees.
We
see from this, that basic Christianity includes repentance of sins,
being baptized into new life, receiving the promise of the
resurrection, being warned of the judgment to come, and even includes
the laying on of hands by the presbytery whereby we receive the
gifts, of the Holy Spirit. You might say then, what is left that is
not basic?
This
is where we walk in the knowledge of God producing fruit fit for the
kingdom. We have already been saved, now it is time for us to work
for the Lord in whatever job He has for us to do. We will find, that
we, like the disciples of old, have been given a commission to go
into all the world and preach the gospel.
I
said in a previous lesson, that all who have passed beyond the basic
Christianity and who have studied and know the Word of God, are
obligated to teach those who do not know. This next Scripture tells
us exactly what God would have us to do.
Mat.
28:19 “Go ye therefore, and teach all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Ghost:”
We
are in a war with the devil. We must do our best to win our young
people back to God, before the devil enlists them.
The
author clearly implied that all these matters belong to the
“elementary truths” (Heb. 5:12) on which the readers gave every
indication of wavering. It is likely that each of them was a point at
issue in one way or another in the readers’ confrontation with
those of other persuasions. The return to ordinances, whether in
normative or sectarian Judaism, would only be a return to “dead
works.” One who took that backward step would need to be taught all
over again that acceptance was obtained by “faith in God,” not by
rituals.
Moreover
the significance of the various “baptisms” which Christianity
knew (John’s baptism, Christian baptism proper, or even Spirit
baptism) would have to be relearned as well as the basic facts about
“laying on of hands.” In alluding to matters like these, the
writer may have been consciously countering sectarian teachings which
may well have offered initiations of their own involving “baptisms”
and “laying on of hands.” If the sectarians or others, in
addition to offering their own initiatory rites, likewise denied the
normal Christian eschatological expectations (cf. See 4:1, 8-10),
then the fundamental doctrines of “the resurrection of the dead and
eternal judgment” would also have been at issue. To abandon their
Christian profession and “fall away” (Heb. 6:6) would be to
abandon all these doctrines. Whatever the readers had previously
learned, they would be giving up. In this sense the foundation would
have been laid for relearning them all over again, though the writer
held out little hope in his subsequent statements for such a process
to take place.
And
this will we do, if God permit. Heb 6:3
will
we do,... The writer is likely both giving his own testimony about
going on from Old Testament teaching to embrace the New Covenant in
Jesus Christ, and also identifying himself with the readers.
Salvation always requires God’s enablement (John 6:44).
Almost
everyone who is studying this Bible study has already gone beyond the
step of basic Christianity. We are all seeking for the deeper truths
which the Holy Spirit of God teaches us.
The
most important statement in this short verse above is, “if God
permit”. Without His permission, we would not even wake in the
morning. The first thing for a true Christian to do, is turn our will
over to God.
Jas.
4:15 “For that ye [ought] to say, If the Lord will, we shall live,
and do this, or that.”
What
he wanted them to do was to press forward. But he was perfectly aware
that this required more than his effort to challenge his readers to
make progress. God must help and He alone could help them achieve
these goals. The writer had said, “Let us… go on to maturity”
(Heb.
6:1), but in a spirit of dependence on divine aid he then added, and
God permitting, we will do so.
For
it
is
impossible for those who were once enlightened, and have tasted of
the heavenly gift, and were made partakers of the Holy Ghost, Heb 6:4
it
is impossible...
Two outstanding facts:
1.
Christians can backslide, tearing down the foundation of repentance
that is already laid. Should they ever again be admitted into Christ,
they will have to build again the foundation of repentance and do
their first works again (Heb. 6:1-2; 2:1-4; Rev. 2:5).
2.
Christians can fully apostatize from Christ, completely rejecting Him
and His atoning work, so that it is impossible to renew them again to
repentance (Heb. 6:4-9; 10:26-29; 2Pet. 2:20-22).
those
who were... Five-fold
Former State of Apostates
1.
Were once enlightened, but not now enlightened (Heb. 6:4). Thayer’s
Greek Lexicon says this refers to "those who have been made
Christians." Paul uses the same term of saved individuals
elsewhere (Eph. 1:18; Heb. 10:32; cp. Psm. 19:7-8; Luke 11:34-36).
Only saints are called "children of light" (Eph. 5:8; Col.
1:12; 1Thes. 5:5), and only saved people are spoken of as being in
the light (Mat. 5:14-15; Luke 16:8; John 3:20-21; 8:12; 12:36; Rom.
13:12; Eph. 5:14; Col. 1:12; 1Jhn. 1:7; 2:9-10). Only people who have
not been saved as spoken of as being darkened from gospel light
(2Cor. 4:4; Eph. 4:18; 5:8; Col. 1:13; 1Thes. 5:5; 1Pet. 2:9; 1Jhn.
1:6; 2:8-11).
2.
Have tasted of the heavenly gift (Heb. 6:4). The Greek: geuomai,
have experience of. Translated "to eat" (Acts 10:10; 20:11;
23:14) and "to taste" (Heb. 6:4, 6:5; 2:9; Mat. 16:28;
27:34; Mark 9:1; Luke 9:27; 14:24; John 2:9; 8:52; Col. 2:21; 1Pet.
2:3). How could one taste of death, taste the Lord, taste the
heavenly gift, and other things of these passages without
experiencing them?
3.
Were make partakers of the Holy Spirit (Heb. 6:4). Greek: metochos,
partner and fellow with (see, Heb. 3:1). No sinner is a partaker of
the Holy Spirit (Rom. 8:9-16). It is almost blasphemy to accuse the
Holy Spirit of being a partner, sharer, and an associate with the
ungodly. Jesus said that sinners cannot receive the Holy Spirit (John
14:17). Jude confirmed the same truth (Jude 1:19).
4.
Have tasted the good Word of God (Heb. 6:5). To taste the Word of God
is to be saved, as proved in Mat. 13:20-23; Luke 8:13-15; John 15:3;
Acts 2:41; 4:4; 8:14; 11:1; 17:11; Rom. 10:9-10; Eph. 5:26; Jas.
1:18-25; 1Pet. 1:18-23. No man receives the Word and remains unsaved.
5.
Have tasted the powers of the world to come (Heb. 6:5). To taste of
these powers means to experience eternal life. Every time such
statement is found it refers to eternal life (Mat. 10:30; Luke 18:30;
20:35). See Heb. 10:26-29.
were
enlightened, and... They had received instruction in biblical truth
which was accompanied by intellectual perception. Understanding the
gospel is not the equivalent of regeneration (10:26, 32). (In John
1:9), it is clear that enlightening is not the equivalent of
salvation (10:29).
tasted
of the... Tasting in the figurative sense in the New Testament refers
to consciously experiencing something (2:9). The experience might be
momentary or continuing. Christ’s “tasting” of death (2:9), was
obviously momentary and not continuing or permanent. All men
experience the goodness of God, but that does not mean they are all
saved (Mat. 5:45; Acts 17:25).
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 (John 6). Whether the
gift refers to Christ (John 6:51; 2Cor. 9:15), or to the Holy Spirit
(Acts 2:38; 1Pet. 1:12), experiencing either one was not the
equivalent of salvation (John 16:8; Acts 7:51).
partakers
of the... 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 verses 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 (John 16:8), which
obviously can be resisted without experiencing salvation (Acts 7:51).
The
description he gave shows that he had Christians in mind.
To
begin with, he described them as individuals who have once been
enlightened. This is a natural way to refer to the conversion
experience (cf. 2Cor. 4:3-6). The writer’s only other use of the
verb “enlightened,” is Heb. 10:32, where the reference to true
Christian experience can hardly be doubted. In also calling them
people who have tasted the heavenly gift, he again employed familiar
concepts related to initial conversion (cf. John 4:10; Rom. 6:23;
Jas. 1:17-18). The effort to evade this conclusion by seeing in the
word “tasted” something less than full participation fails — in
view of the writer’s own use of this word (Heb. 2:9) — to
describe Jesus’ experience of death. One might also compare 1Pet.
2:3, which quotes Psm. 34:8.
The
description is continued with the words who have shared in the Holy
Spirit. The underlying Greek employs again the word metochoi,
used in Heb. 1:9 of the “companions” of the messianic King, and
in Heb. 3:1, 3:14 of the Christian readers (and is also used in Heb.
12:8). The preceding expression evidently led the author to think
about those who had received the gift of the Spirit as a result of
their conversions.
And
have tasted the good word of God, and the powers of the world to
come, Heb 6:5
and
have tasted... This has an amazing correspondence to what was
described (in 2:1-4). Like Simon Magus (Acts 8:9-24), these Hebrews
had not yet been regenerated, despite all they had heard and seen
(Mat. 13:3-9; John 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.
Finally,
there are also those who have tasted the goodness of the Word of God
and the powers of the coming Age. Here the thought naturally applies
to converts whose instruction in “the Word of God” had given them
a genuine experience of its “goodness” and who likewise had known
the reality of miracles. The word rendered “powers” (dynameis)
in NIV is the usual one in the New Testament for “miracles” and
is an apparent allusion back to the experience mentioned in Heb. 2:4.
In every way the language fits true Christians with remarkable ease.
The effort to see here mere professors of the faith as over against
true converts is somewhat forced.
If
they shall fall away, to renew them again unto repentance; seeing
they crucify to themselves the Son of God afresh, and put him
to an open shame. Heb 6:6
If
they shall... Four-fold
Apostasy and the End of Apostates
1.
If they shall fall away (Heb. 6:6). "Fall away" is from the
Greek: parapipto, to
fall aside; apostatize; fall away. It means to throw overboard all
faith in the experiences of the gospel and to deny them. People are
here warned that such is possible. How could they fall away from the
experiences of Heb. 6:4-5 if they never had them? The language is
past tense and factual so it cannot be denied that the ones referred
to did at one time have experiences.
2.
To renew them again to repentance is impossible. The reason given is
that they crucify to themselves the Son of God afresh, and put Him to
open shame. This is the final act of apostasy. They publicly judge
Him an impostor and worthy of death. That is, they do not believe in
Him or His atonement any longer. Since such faith is the only thing
that could renew them again to repentance, it then becomes
impossible. How could they be renewed again to repentance if they had
not experienced repentance before? The word "again" means
once more; another time; anew; and this require repentance once
before.
3.
As that which bears thorns and briers, they are rejected (Heb. 6:8).
Greek: adokimos.
See 1Cor. 9:27.
4.
The end of apostates (Heb. 6:8). Just like that which bears thorns
and briers is burned, so apostates are to be punished in eternal
hell (Isa. 66:22-24; Mat. 25:46; Mark 9:43-49; Rev. 14:9-11;
20:10-15).
fall
away, to... This Greek term occurs only here in the New Testament.
In the LXX, it was used to translate terms for severe unfaithfulness
and apostasy (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 (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 verses 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 that 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
(John 10:27-29; Rom. 8:35, 38-39; Phil. 1:6; 1 Pet. 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
15:6 “If a man abide not in me, he is cast forth as a branch, and
is withered; and men gather them, and cast [them] into the fire, and
they are burned.”
To
abide means to dwell continuously. It is not possible to have your
name blotted out of the book of life. You have to be saved for your
name to be written in the book of life. Read this Scripture and you
will see it is very important to continue with Christ after you have
received Him.
Rev.
3:5 “He that overcometh, the same shall be clothed in white
raiment; and I will not blot out his name out of the book of life,
but I will confess his name before my Father, and before his angels.”
We
must walk daily in the salvation that we have received.
Heb.
10:29 “Of how much sorer punishment, suppose ye, shall he be
thought worthy, who hath trodden under foot the Son of God, and hath
counted the blood of the covenant, wherewith he was sanctified, an
unholy thing, and hath done despite unto the Spirit of grace?” This
says it all.
There
follows, however, the grim expression if they fall away. But the
translation does not do full justice to the original language, where
there is no hint of a conditional element. The Greek word
parapesontas
is in fact a part of the construction to which the preceding
descriptive phrases belong. Thus a more accurate translation would
be: “It is impossible for those who have once been enlightened, who
have tasted… who have shared… who have tasted… and who have
fallen away, to be brought back to repentance.” Far from treating
the question in any hypothetical way, the writer’s language sounds
as if he knew of such cases.
Naturally
the words “fall away” cannot refer to the loss of eternal life
which, as the Gospel of John makes perfectly clear, is the
inalienable possession of those who trust Christ for it. But the
writer evidently has in mind defection from the faith, that is,
apostasy, withdrawal from their Christian profession (cf. Heb. 3:6,
3:14; 10:23-25, 10:35-39). The assertion that such a failure is not
possible for a regenerate person is a theological proposition which
is not supported by the New Testament. Paul knew the dangers of false
doctrine to a Christian’s faith and spoke of a certain Hymenaeus
and Philetus who said “that the resurrection has already taken
place, and they destroy the faith of some” (2Tim. 2:17-18). The
author of Hebrews was a solid realist who took assaults against the
faith of his readers with great seriousness. And he warned that those
who succumb, that is, “fall away,” after all of the great
spiritual privileges they had experienced, could not be brought back
to repentance.
The
reason is expressed in the words because to their loss they are
crucifying the Son of God all over again and subjecting Him to public
disgrace. The words “to their loss” might be better rendered
“with respect to themselves.” Those who renounce their Christian
faith are, with respect to their own conduct and attitude, taking a
step that amounts to a fresh public rejection of Christ. When they
first trusted Him, they thereby acknowledged that His crucifixion had
been unjust and the result of man’s sinful rejection of the Savior.
But by renouncing this opinion, they reaffirmed the view of Jesus’
enemies that He deserved to die on a cross. In this sense, “they
[were] crucifying the Son of God all over again.” Since the
original Crucifixion was especially the work of the Jewish nation, if
the readers were Jews being lured back into some form of their
ancestral religion, the writer’s words made a particular point.
Their apostasy would be like stepping back over the line again and
once more expressing solidarity with their compatriots who wanted
Jesus put on the cross. That this was most serious was precisely the
writer’s point. Such persons could not be won back to the state of
repentance which marked their original conversion to Christianity. In
affirming this, the author’s words suggested a deep hardening of
their hearts against all efforts to win them back, not to Christian
conversion, but to Christian commitment.
For
the earth which drinketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is dressed, receiveth
blessing from God: Heb 6:7
We
hear so much about the devil being in control of the earth, but he
has to get God’s permission for what he does. Jesus is the ruler of
the earth.
Phil.
2:10 “That at the name of Jesus every knee should bow, of [things]
in heaven, and [things] in earth, and [things] under the earth;”
Notice
also, that God is the one who allows the rain.
Mat.
5:45 “That ye may be the children of your Father which is in
heaven: for he maketh his sun to rise on the evil and on the good,
and sendeth rain on the just and on the unjust.”
We
know that God withholds the rain, sometimes for years to cause
repentance of the people.
Deut.
11:17 “And [then] the LORD’S wrath be kindled against you, and he
shut up the heaven, that there be no rain, and that the land yield
not her fruit; and [lest] ye perish quickly from off the good land
which the LORD giveth you.”
The
earth receives the blessings of rain from God, just as our blessings
come from God. We could go into this in greater detail by telling how
Jesus told the sea to be still and it had to obey. Do not be
deceived, God is in control of everything.
An
illustration from nature now drives home the writer’s point.
Whenever rain-soaked ground is properly productive, it receives the
blessing of God. Here the writer compared the spiritual privileges he
had just enumerated (Heb. 6:4-5) to a heavenly rain descending on the
life of a Christian. Their effect should be a crop useful to those
for whom it is farmed — a reference perhaps to the way other
Christians benefit from the lives of fruitful believers (cf. Heb.
6:10). Such productivity brings divine blessings on fruitful
believers’ lives.
But
that which beareth thorns and briers is
rejected, and is
nigh unto cursing; whose end is
to be burned. Heb 6:8
is
rejected, and... (or worthless)”. See the use of the term (in Rom.
1:28 “depraved”; 2Cor. 13:5). “Fail the test”; and (2Tim.
3:8), “rejected”.
The
easiest way to explain this, is, by their fruits you shall know them.
Thorns and briers are part of the curse on the ground when Adam fell.
They are of no use to anyone, so their fate is burning to get rid of
them.
Gen.
3:17-19 “And unto Adam he said, Because thou hast hearkened unto
the voice of thy wife, and hast eaten of the tree, of which I
commanded thee, saying, Thou shalt not eat of it: cursed [is] the
ground for thy sake; in sorrow shalt thou eat [of] it all the days of
thy life;” “Thorns also and thistles shall it bring forth to
thee; and thou shalt eat the herb of the field;” “Every tree that
bringeth not forth good fruit is hewn down, and cast into the fire.”
We
see here, that he is not just speaking of just plants which are
thorns, but people, as well. As we said before, it is terribly
important that we be doing the work God has called us to do. We want
Him to say when we stand before Him, Well done thy good and faithful
servant. The fruit that should be showing in our life is spoken of in
these next two verses.
Gal.
5:22-23 “But the fruit of the Spirit is love, joy, peace,
longsuffering, gentleness, goodness, faith,” “Meekness,
temperance: against such there is no law.”
We
can easily see from this what God has in mind for useless things. Are
you a fruit bearer?
But
suppose the land that has received this “rain” is unproductive?
Though the NIV introduces the word land for a second time in Heb.
6:8, the original text seems to relate the statement directly to the
“land” mentioned in Heb. 6:7. A clearer rendering would be: “But
when (or, if) it produces thorns and thistles.…” The point is
that when a plot of ground that has been rained on is productive, God
blesses it. But if it only produces thorns and thistles, it is
worthless (adokimos,
“disapproved”; cf. 1Cor. 9:27) and is in danger of being cursed.
In the end it will be burned. The metaphor recalls God’s original
curse on the ground (Gen. 3:17-19) and suggests that an unproductive
Christian life ultimately (“in the end”) falls under the severe
condemnation of God and is subject to His blazing wrath and judgment
(cf. Heb. 10:27).
Naturally
the reference to “burned” has caused many to think of hell, but
there is nothing in the text to suggest this. God’s anger against
His failing people in the Old Testament is often likened to the
burning of fire (cf., e.g., Isa. 9:18-19; 10:17). Even this writer
could say, with intense metaphorical effect, “Our God is a
consuming fire” (Heb. 12:29). In fact, to think of hell here is to
betray inattention to the imagery employed by the author. The burning
of a field to destroy the rank growth it had produced was a practice
known in ancient times. Its aim was not the destruction of the field
itself (which, of course, the fire could not effect), but the
destruction of the unwanted produce of the field. Thereafter the
field might be serviceable for cultivation.
By
choosing this kind of metaphor, the author showed that he did not
totally despair of those who took the backward step he was warning
against. To be sure, at least prior to severe divine judgment, all
efforts to recall such people to Christian faith are futile (Heb.
6:4-6), but it cannot be said that the impossibility applies in an
absolute sense to God Himself. What the author probably meant is that
nothing can deter apostates from the fiery retribution toward which
they are headed, but once their “land” has been burned it is
another matter. Paul believed that those who “have shipwrecked
their faith” could profit by the retributive experiences to which
they were exposed as a result (1Tim. 1:19-20). But of course the
writer of Hebrews was reticent about the issue of subsequent
restoration. That some might not respond to the chastisement was
perhaps in mind, but he was mainly concerned about warning against
the course of action which leads to such calamitous divine judgment.
Nevertheless his deft choice of this agricultural image serves to
disclose that the “burning” is both temporary and essentially
hopeful.
But,
beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak. Heb 6:9
are
persuaded better... We
are persuaded that you will not apostatize and not neglect your
salvation so as to reap the judgment of God (Heb. 2:2-3), as some of
your brethren have done (Heb. 6:4-8).
But,
beloved, we... 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).
things
that accompany... Are their works which verify their salvation (verse
10; Eph. 2:10; Jas. 2:18, 26). 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 thus... 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.
We
need to be working to get as many more people in the kingdom as we
can, when the Lord returns. Some of us work in small places and may
just have a few, but the angels in heaven rejoice when you bring one
sinner to Jesus. There are a few more Scriptures here that I will
give you on this subject.
Tit.
2:11-14 “For the grace of God that bringeth salvation hath appeared
to all men,” “Teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this
present world;” “Looking for that blessed hope, and the glorious
appearing of the great God and our Savior Jesus Christ;” “Who
gave himself for us, that he might redeem us from all iniquity, and
purify unto himself a peculiar people, zealous of good works.”
The
Concluding Encouragement
The
author knew that his words were both heavy and solemn, though not to
the same degree that subsequent exposition has often made them. He
felt that a word of encouragement was then in order. This pattern —
stern warning followed by warm encouragement — has already appeared
in the previous warning section (3:1-4:16) which concluded in a
distinctly positive manner (Heb. 4:14-16). Similarly the writer drew
his warning section here to a conclusion that is alive with hope.
The
author did not want his readers to believe that he had despaired of
them. Instead he was convinced of better things in your case. The
words are like those of a pastor who, after warning his congregation
of a dangerous course of action, might say: “But I am sure you
people would never do that!” The words are not a theological
proposition, as they are sometimes wrongly taken, but an expression
of hope. The “better things” about which he had confidence were
the things that accompany salvation. The “salvation” referred to
should be understood in congruity with its meaning in Heb. 1:14. It
is that experience of victory and glory which the persevering
companions of the King inherit. It is also the inheritance-rest which
the persevering are allowed to enter. The writer insisted here that
he had every expectation that the readers would persevere to the end
and acquire these blessings, even though he felt constrained to warn
them against a contrary course.
For
God is
not unrighteous to forget your work and labour of love, which ye have
shewed toward his name, in that ye have ministered to the saints, and
do minister. Heb 6:10
For
God is... God’s
promises are His debts to man. His righteousness and justice require
Him to keep them, so you will be rewarded.
your
work and… see 1Thes. 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 (2:12; 13:15; and John 14:13-14).
ministered
to the...
This refers to contributions for the poor saints in Judea, as in
2Cor. 8-9.
saints,
and do... All true Christians are saints, or “holy ones” (13:24;
Acts 9:13; Rom. 1:7; 1Cor. 1:2).
Everything
we are doing in the name of the Lord here on the earth is being
recorded right now in heaven. Your rewards will be in heaven. Jesus
said, In as much as ye have done it unto the least of these, you have
done it unto me. These Scriptures in Jesus’ own words say it much
better than I can.
Mat.
25:35-40 “For I was an hungered, and ye gave me meat: I was
thirsty, and ye gave me drink: I was a stranger, and ye took me in:”
“Naked, and ye clothed me: I was sick, and ye visited me: I was in
prison, and ye came unto me.” “Then shall the righteous answer
him, saying, Lord, when saw we thee an hungered, and fed [thee]? or
thirsty, and gave [thee] drink?” “When saw we thee a stranger,
and took [thee] in? or naked, and clothed [thee]?” “Or when saw
we thee sick, or in prison, and came unto thee?” “And the King
shall answer and say unto them, Verily I say unto you, Inasmuch as ye
have done [it] unto one of the least of these my brethren, ye have
done [it] unto me.”
I
will end this lesson by saying, if we are to be like our Savior
(Jesus Christ), then we must forget about ourselves and the so-called
pleasures of this world, and spend every extra moment telling someone
about Jesus. Won’t it be wonderful to see the people you brought to
Christ in heaven? Lay up your treasures in heaven; not on this earth.
