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.
