LEAVING ELEMENTARY THINGS
Therefore let us move beyond the elementary teachings about Christ and be taken forward to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God… Hebrews 6:1
Chapter six presents us with many difficult problems. Theologically speaking, these problems are some of the most serious ones in the whole New Testament. As the chapter begins it is not altogether clear what the author has in mind when he speaks of “elementary teachings about Christ.” Several commentators see these as having as much to do with Judaism as with Christianity.1 We remember that the basic problem addressed by our author is that these Jewish Christians were about to turn back to the principles and teachings of Judaism. Likely they were doing so in order to avoid an approaching persecution as we have said earlier.
The clear exhortation here is that they needed to leave the elementary teachings—no doubt referring to the basic teachings about Christ found in Judaism. The Greek verb, aphieme, speaks of action that causes a separation. Robertson Nicoll in his Expositor’s Greek New Testament translates this passage: “Let us abandon…,” while Henry Alford in The Greek New Testament explains it: “Leaving as behind and done with in order to go on to another thing.” 2 We must realize that if these were basic principles of Christianity we would not expect the author to advise us to “leave them” but rather to build upon them. The call, of course, is to go on to maturity in Christ. “It is told that on his pocket Bible, Oliver Cromwell had a motto written in Latin—qui cessat esse melior cessat esse bonus— he who ceases to be better ceases to be good.” 3
Dr. Bob Utley, Baptist seminary teacher and prolific writer, adds: “This list of doctrines relates to issues shared by Judaism and Christianity. However, they are primarily Jewish (i.e. washings and laying on of hands)…They are not the important theological issues related to Jesus of Nazareth as the prophesied Messiah.” 4 Obviously, the first couple of items mentioned, repentance and faith, are important both to Judaism and Christianity as we know.
Now the author mentions the second and third sets of doctrines including: “instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment” (6:2). Robertson in quoting Moffatt remarks about the Greek word “baptisms” or “cleansing rites” (see NET, NJB, NKJ, NRS versions) saying: “The plural baptismwn by itself does not mean specifically Christian baptism either in this epistle (9:10) or elsewhere (Mark 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general.” 5
We mentioned previously that Christian baptism likely had its origin in these ablutions and washings of Judaism. We mentioned how the custom of dipping in the mikveh probably had great influence upon Christian baptismal customs and how that scores of mikvaot were uncovered at the southern and main entrance to the Temple Mount. Several scholars in Israel now think these were used by the early Christians on the day of Pentecost when three thousand were baptized in that one event. We remember that at this early time Christianity was considered just a sect of Judaism.
Of course, the laying on of hands initially required that one bringing a sacrifice to the temple, place his hands upon his offering (Lev. 1:4). This concept was carried over into Christianity and hands were placed on converts for imparting the Holy Spirit (Acts 8:17) for healings (Acts 28:8) and for ordination and commissioning (Acts 6:6; 9:17; 13:3).
The next two items, resurrection of the dead and eternal judgment have significance for both Judaism and Christianity. The latter is a doctrine that is very prevalent in Judaism but the former is not so prevalent. The resurrection, especially the resurrection of Christ, is a foundational doctrine of Christianity and one that cannot be excluded or downplayed.
While all these doctrines were in a sense foundational to Christianity it was sad that Jewish believers may have been returning to such things as ritual washings and other customs of Judaism. In truth, all these things were mere shadows of the glorious realities available in Christ and in the Christian faith. There was really no way to go back into Judaism and lay again these foundational things. Fudge remarks: “The principles of the doctrine of Christ are the elementary matters which had been previously taught to the Hebrew Christians. They are encouraged to be leaving these things— not in the sense of rejecting their truthfulness, or attempting to unlearn them, but as a child leaves the first reader in school for one more advanced, or as he leaves milk for solid nourishment. And they are called to go on to perfection or maturity or completion.” 6
“And God permitting, we will do so” (6:3). This is a conditional sentence that has to do with potential action. God will permit only if they cooperate.7 Actually, there is the hint that it may be too late for some. We must realize that our lives and futures are in the hands of God and that time is short.8
THE PERIL OF FALLING AWAY
It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit… Hebrews 6:4
As we begin this section we need to understand that it is considered “as one of the most controversial in the book of Hebrews— indeed, one of the most disputed in the entire New Testament.” 9 Thus we humbly ask the Lord to guide us and help us understand particularly these three verses.
Concerning the warnings of verses 4-6, we need to remember several important points. First, we need to remember that tension seems to always exist in truth. It can also be said that the deepest truths are often paradoxical.10 Because God and his truth are spiritual and we are natural we will not be able to easily grasp his truth. We cannot see things from God’s point of view. Second, we need to remember that this passage has been a deeply disputed one since early Christian times.11 We may not be able to sort out its true meaning at this point.
Third, we must remember to interpret Hebrews, and especially troublesome passages like this one, with the whole counsel of scripture in mind (Acts 20:27). There are many other passages like John 5:24; 10:27-28; Romans 8:28-30 and 2 Timothy 2:19 that have great bearing upon the interpretation of these verses and lend balance to them. Wiersbe reminds us: “We always interpret the obscure by the obvious. There are many verses in scripture that assure the true believer that he can never be lost. In fact, one of the greatest arguments for security is the last section of this chapter (Heb. 6:13-20).” 12
Fourth, we must remember that in every Christian assembly there is a mixture of wheat and tares (Matt. 13:25-30). There are some in the church who are not Christians and who never will be. There are some who are total hypocrites and will never change. It is the law of the kingdom that wheat and tares must grow together until the harvest (Matt. 13:30).
There is really no way to understand Israel or the church without realizing that God always has a holy remnant within each. All those who were in Israel were not really Israel (Rom. 9:6) and the same is true today. All who are in the church are not really of the church. Jesus says that many are called but few are chosen (Matt. 20:16; 22:14). He also says that in the last day many will cry “Lord, Lord” to him. However, he will say to them: “I never knew you” (Matt. 7:22-23). We have read this scary passage before.
Fifth, there is a wide spiritual spectrum found in every church.13 There are many different levels of spiritual development from newborn babes to spiritual adults. When we look at the parable of the seeds found in Matthew 13:3-23, we realize that everything conceived will not be born. We see in our natural lives that there is such thing as a miscarriage and that the new life conceived will not continue. We also see that some who are young and vigorous will never make it to maturity. These are simple facts of life that also seem to apply in the spiritual realm.
Sixth, we must remember that the author has the primary purpose of motivating these Hebrew Christians into action. He is not so much interested in offering theological instruction.14
With these things in mind it is likely that the author may be speaking to this Hebrew church in “a charitable and pastoral form of address” as New Testament professor, Buist Fanning, states.15 He is addressing them according to their public stance of being members of the church with full understanding and concern that some of the members may not be truly Christian. In fact, some may actually be more Jewish in their orientation.
Stedman remarks here: “The ratio of true believers to apparent believers may vary widely, but since we cannot distinguish these by observation (or even careful testing), we must view these warnings as applying to us all.” 16
Now let us look more specifically at some of the words in verse 4. The word for “impossible” (adynaton) is placed at the first of the sentence for emphasis.17 It really means what it says and it cannot be interpreted as “difficult” or anything else but “impossible.” There are three other places in Hebrews where this Greek word is used and we see in all instances that it really means “impossible.” It is impossible for God to lie (6:18); it is impossible that offerings of bulls and goats can take away sin (10:4); and it is impossible to please God without faith (11:6).18
In this verse we see some other things said about these pseudo-saints. They have also been enlightened (Gk. photisthentas). In early Christian times enlightenment was often compared to baptism but we have no record of this being done prior to the second century.19 Thus we may say that these have been awakened to some degree by the Spirit of Truth (cf. Jn. 1:9). We observe that these fallen ones have also tasted (geusamenous) of the heavenly gift. When we think of tasting in our world we think of a very small bite or sip but this is not what the Greek word here implies. Earlier in Hebrews 2:9, we see a form of the same word used as Jesus “tasted” death for every person. Of course in his tasting of death Jesus really died in every sense of the word. We cannot deny that these have experienced to some degree the heavenly gift which must be a reference to the Holy Spirit, his enlightenment and his power. He goes on to say in this verse that they have actually shared in the Holy Spirit.
How can such a thing happen, that people could experience the Holy Spirit’s power and still fall away? We have only to think of Judas who became a tragic example of this very thing. He was chosen by the Lord and spent the next three years in close proximity to him. He heard the Sermon on the Mount and all the other wonderful teachings of Jesus. He was also sent out to minister in the Spirit’s power, to work miracles, to cast out demons and to heal the sick. Yet Jesus called him “the son of perdition.” (Jn. 6:70-71). Obviously he did not receive salvation only to lose it. He simply never had it, despite his almost constant exposure to the grace and truth of God.20 We are reminded once more of the end-day in which many will say to him: “‘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!’” (Matt. 7:22-23). Here we have people quite experienced in spiritual things but yet truly unconverted. This passage in Matthew 7 sounds like an alarm through this whole section of Hebrews.
The English commentator Dr. Peter Pett remarks about these folks: “So, careful examination…indicates the real possibility that these people were professing Christians but without a genuine life transforming experience. Note that the whole emphasis is on that which comes from without (enlightenment, heavenly gift, Holy Spirit, prophetic word, powers, and not on inward fruit such as love, joy, peace, etc.” 21 Wuest likens them to the spies at Kadesh who not only saw the land but actually held its fruit in their hands and yet turned back in unbelief.22
The author of Hebrews goes on in his treatment of the fallen ones. He describes them as those “who have tasted the goodness of the word of God and the powers of the coming age…” (6:5). These have not only experienced the Holy Spirit but they have experienced the word of God and to some degree have experienced the power of the age to come. We think again of Judas Iscariot. However, we also think of others like Demas who without a doubt was involved in the apostolic ministry with Paul and then fell away (2 Tim. 4:10). We think of Simon the Sorcerer who believed and was baptized under the ministry of Philip (Acts 8:13). Later, Peter sternly rebuked him because his heart was still not right. It is an almost uniform testimony of early Christian writers that this Simon was responsible for introducing great heresy into the church.
The sad words of 1 John 2:19 may describe all these and the many more who have been found in the church but not found in Christ. John says: “They went out from us, but they did not really belong to us. For if they had belonged to us, they would have remained with us; but their going showed that none of them belonged to us.”
Perhaps our view of these fallen ones parallels that of George Guthrie. He labels it as the “phenomenological unbeliever view,” and says about it: “The stance has been a favorite of those with a Calvinistic orientation and proposes that the ‘fallen’ in Hebrews may have seemed to be genuine Christians as they participated in the community of believers, but in fact, by their rejection of Christ, have shown themselves to lack genuine faith.” 23
Now the author warns how difficult it is: “and who have fallen away, to be brought back to repentance. To their loss they are crucifying the Son of God all over again and subjecting him to public disgrace” (6:6). Barclay says that these few verses make up one of the “most terrible passages in scripture.” 24 Many Christians through the ages have struggled with this section of the Bible. During the persecution of Diocletian (AD 303-305) many believers fell away and even delivered up the Holy Scriptures to be burned. As a result of this, a large group of Christians and churches in North Africa refused to accept these back into fellowship once the persecution had ended. The people refusing reinstatement of the fallen became known as the Donatists, named after their leader. The controversy raged even into the fifth century and was only fully extinguished by the Moslem conquest in the seventh century.
In modern times some groups have interpreted these verses to mean that a post-baptismal sin cannot be forgiven.25 Others have connected these verses with passages portraying the “blasphemy against the Holy Spirit” and the “sin unto death” (Matt. 12:31-32; 1 Jn. 5:16-17). Probably a lot of Christians have worried needlessly about all these so called “eternal sins.” These sins seem to involve blasphemy against the Holy Spirit. It seems clear that one who commits these sins has cut himself or herself off from the work of the Holy Spirit. He (or she) is no longer sensitive to the Spirit’s work. The one who feels convicted concerning these sins is manifesting proof positive that he or she is not cut off from the Spirit because we see that one major work of the Spirit is to bring conviction (Jn. 16:8).
Guzik in quoting Meyer proclaims to such as these: “This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance.” 26
Now let us look more closely at this difficult verse and try to determine what it really means. The Greek word parapesontas (falling away) does not refer to some sin in general but to the very specific and extreme sin of apostasy. This might be described as “the continuing, public, and defiant repudiation of Christ… Hebrews speaks of a situation in which baptized Christians, for whatever reason, align themselves publicly with enemies of Christ.” 27
Obviously, such as these are crucifying again the Son of God (Gk. anastaurow). Actually, according to A.T. Robertson, famous Greek scholar and professor, the prefix “ana” does not have the meaning of “again” but the meaning of “up.” These apostates are crucifying the Son of God and lifting him up.28 They are exposing him to open shame or contempt (Gk. paradeigmatizontas).
As we leave these troublesome three verses it seems to this author that the Calvinistic approach makes more sense than the Arminian one. God’s elect will not fall from grace but will persevere unto the end with the help of God. Interestingly, those groups who teach that a true believer can fall from grace also teach that such fallen ones can be restored to salvation. This passage seems to teach just the opposite of that.29
LIVES WITH THORNS AND THISTLES
Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. Hebrews 6:7
Here the Hebrew Christians are reminded of their long heritage. Israel had often been compared by the prophets to a very fertile field or carefully cultivated vineyard (cf. Isa. 5:1-7). Israel had long been cultivated by Moses, by the prophets and now even by Christ and his apostles.30 No doubt, many had taken advantage of all these blessings and produced good fruit— forty, sixty and even a hundred-fold. However, such was not the case with everyone in Israel.
Some were producing thorns and thistles and not good crops. The author’s warning continues: “But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned” (6:8). Thorns and thistles have a habit of springing up in the midst of the good seed and it is even possible, if they are ignored, for them to almost take over the field. It is still a custom today in some rural farming areas to burn over some useless fields. This is a sure way to cut down on the reproduction of unwanted weeds.
It is clear here and throughout the Bible that God, the farmer of our souls, is looking for fruit. The scripture says: “…See how the farmer waits for the land to yield its valuable crop, patiently waiting for the autumn and spring rains” (Jas. 5:7). The farmer will not come looking for the gifts he has given to make the land fertile but he will come looking for its fruits. “Fruit-bearing (cf. John 15:5-6), not germination, is the evidence of a true relationship with Christ.” 31
Clarke sees this Hebrews passage as possibly a covert warning about the coming destruction of Jerusalem by the Romans in AD 70. In this destruction the Temple and much of the city Jerusalem was burned.32
“Even though we speak like this, dear friends, we are convinced of better things in your case— the things that have to do with salvation” (6:9). Now after the previous dire words of warning the author makes haste to reassure his readers. “He does not believe that there are apostates, or even potential apostates, among them.” 33 The author even calls them “dear friends” (agapetoi) for the first time.
GOD DOES NOT FORGET US
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. Hebrews 6:10
God remembers those who are pouring out their lives for him and for his people. In Malachi 3:17, God even calls these faithful ones his “jewels” or his “treasured possession.” In Matthew 25:40, we note how good things done to the Lord’s servants are done to the Lord himself. Even a cup of cold water given in his name will not go unnoticed by him.
“We want each of you to show this same diligence to the very end, so that what you hope for may be fully realized” (6:11). The Christian life is not a matter of starting but a matter of finishing. Later, the author will picture the Christian life as a race and even as a long and grueling marathon race. The scripture is plain that we must finish the race and endure to the end to be saved (Matt. 10:22 NKJ). We are not just to finish but to show eagerness and diligence to finish.
While our situation is always sure from God’s point of view it is not always sure from our point of view. He chose us from the foundation of the world (Eph. 1:4), but we are prone to forget that fact. No doubt for this reason the scripture says that we must continue to work out our salvation with fear and trembling (Phil. 2:12). As this verse says, we must do everything to make our hope sure (cf. 2 Pet. 1:10). We must strive to see things from God’s point of view and that is where real peace and confidence lie.
“We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised” (6:12). In the scriptures we are instructed to be imitators of the apostles (1 Thess. 1:6), imitators of God’s churches in Judea (1 Thess. 2:14) and even imitators of God as his dear children (Eph. 5:1). We get our word “mimic” from the Greek word used here (mimetai). Like our faith ancestors of long ago we want to inherit all there is for us in the spiritual realm.
GOD’S PROMISES ARE CERTAIN
When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, saying, “I will surely bless you and give you many descendants.” Hebrews 6:13-14
Dr. Armand Nicholi Jr. is professor of psychiatry at Harvard Medical School and editor of the Harvard Guide to Psychiatry. He relates how historians and social scientists are claiming that we now have fewer spiritual resources than at any other time in Western cultural history.34 For much of the twentieth century the western world was busily engaged in separating itself from all spiritual foundations, roots and values. It is only now that we are beginning to realize just how spiritually bankrupt we are.
At a desperate time like this we need to once again turn to the ancient and rich biblical heritage of our father Abraham (Isa. 51:2). It was God’s sovereign choice to redeem the whole world through this one man and his faith. All the promises of the Bible go back to him and it is in Abraham that all nations and peoples will be blessed (Gen. 12:3).
God made many promises to Abraham regarding the salvation of the world. We see that in Christ we believers actually become faith children of Abraham (Rom. 4:16). Not only are we children of Abraham through grace and faith, but all the other blessings of Abraham are given to us as well (Gal. 3:9).
“And so after waiting patiently, Abraham received what was promised” (6:15). We cannot say that Abraham saw all his multiplied millions of heirs, both natural ones and spiritual ones. We cannot even say that he actually possessed the land of Israel that was promised to him and sworn to his seed forever. So far as we know he never owned a single piece of land except the tomb in which his wife Sarah was buried. However, Jesus says about Abraham in John 8:56: “Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad.” The scripture is careful to point out that the “seed” of Abraham is not plural but singular. In Galatians 3:16 we read: “The promises were spoken to Abraham and to his seed. Scripture does not say ‘and to seeds’ meaning many people, but ‘and to your seed,’ meaning one person, who is Christ.” Abraham, in seeing Christ’s day, surely saw his heritage and its fulfillment.
“People swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath” (6:16-17). The Lord not only made promises to Abraham but he actually swore an oath concerning these promises. We have a reference to this oath here and in many other verses in the Bible. We might wonder what it is like for God to swear an oath. Let us use our imaginations a bit. We might suppose that God stood up before all the heavenly beings, lifted his right hand, and then solemnly swore saying something like this: “I God Almighty do solemnly swear that my promises made to Abraham and to his children will continue forever.” Then perhaps as in the 1977 comedy film “O God!” (featuring actors George Burns and John Denver), he just put his hand on his own shoulder and said “So help me, me!”
“God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope set before us may be greatly encouraged” (6:18). We might wonder what the “two unchangeable things” are in this passage. This is likely referring to God’s promise and to God’s oath concerning that promise.35 We are assured in many scriptures that the word of God will stand forever (cf. Isa. 40:8). We are also assured that God cannot lie (cf. Num. 23:19; Tit.1:2).
In this “Jello Era” when everything around us is shaking almost uncontrollably we need to flee to the things that are eternal— to Jesus Christ, to his word, to his eternal salvation and we need to look toward that eternal age to come. We need to flee the city of destruction to the city that will last forever. No doubt when the scripture speaks of our “fleeing” it has in mind a picture from long ago. In ancient Israel the shedding of blood was so serious that even if it were done by accident the family of the slain was obligated to take the life of the slayer. The only hope for such a one was to flee for his life to one of the designated cities of refuge. These were conveniently located with three on the west side of the Jordan and three on the east side. On the west there was Kadesh, Shechem and Hebron and on the east Bezer, Ramoth-Gilead and Golan (cf. Josh. 20:1 ff.).
The accused could remain unharmed in any one of these cities providing he was truly innocent. Then at the death of the current high priest he could return to his home and remain there unmolested. What a picture this is of Christ and his church. The guilty one can flee to him and be safe. Because Jesus our high priest now lives forever we will be safe forever from Satan’s accusations and evil plans against us.36 It is interesting that the Greek word which means “to flee for refuge” (katapheugo) is actually used regarding the slayer’s flight to the cities of refuge in the Septuagint (Deut. 4:42).37
Bruce says of us and our situation today: “We are refugees from the sinking ship of this present world-order, so soon to disappear; our hope is fixed on the eternal order, where the promises of God are made good to his people in perpetuity.” 38
WE HAVE AN ANCHOR OF THE SOUL
We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, Hebrews 6:19
Here we have a nautical metaphor that had widespread use in the ancient world and even appearing here in the Bible. The usage of the anchor as a symbol was popular in the early church. We are told that there were over sixty pictures depicting anchors found in the catacombs.39 This reminds us of that old hymn with the words written by Priscilla Owens in 1882:
Will your anchor hold in the storms of life,
When the clouds unfold their wings of strife?
When the strong tides lift and the cables strain,
Will your anchor drift, or firm remain?
We have an anchor that keeps the soul
Steadfast and sure while the billows roll,
Fastened to the rock that cannot move,
Grounded firm and deep in the Savior’s love.
Here the author is focusing on the hope of eternal life in Jesus. If everything in the world is washed away, this anchor will still hold. Included in this eternal life are many different aspects of hope. There is the hope of a bodily resurrection (1 Cor. 15:51-55); the hope of Jesus’ appearing (Tit. 2:13); the hope of a glorified church (Eph. 5:27). Then there is that sound biblical hope that things will get better by and by. The playwright Jean Kerr once quipped that “Hope is the feeling you have that the feeling you have isn’t permanent.” 40
The hope that we have in Jesus and his life eternal also takes us symbolically into the inner court of the sanctuary. This is a picture of the ancient tabernacle and temple. In biblical times the high priest alone entered this Holy of Holies only once every year as he ministered on the great Day of Atonement. No one else was ever allowed to enter into this sacred place. Now in Christ the veil is taken away and we are not only allowed but actually encouraged to enter the Holy of Holies with Jesus as we saw earlier in Hebrews 4:16.
It was this sacred area behind the veil in a spiritual sense “where our forerunner, Jesus, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek” (6:20). In the Greek text the word “forerunner” (prodromos) is used in reference to Jesus. It is the only time the word appears in the New Testament. In secular Greek a “forerunner,” or one who goes before, speaks of a scout or one who went before to show the way.41 Now the author returns to the subject that he has hinted at previously and one he earlier felt his hearers were too immature to understand. He is now prepared to deal with the subject of Christ’s priesthood which was spiritually patterned after the order of Melchezidek. He will now take great pains to develop this subject to its fullest extent.