HEBREWS 6
6 Therefore we should be moving on from the basics of the Word
of Christ and be brought to maturity, not re-laying the foundation of repentance
from dead works and of faith that rests on God, 2 of washings, and
also of teachings such as the laying on of hands, the resurrection of the dead
and the judgement of the Age – 3 and this is what we will be doing,
as long as God allows it. 4 It
is impossible for those once enlightened, who
have tasted the heavenly gift, and been made partakers of the Holy Spirit, 5 having
also tasted God’s good message and the powers of the coming age, 6 if
they fall aside, to be restoring them into repentance again, thus re-crucifying the Son of God and publically disgracing themselves. 7 For
the land that soaks up the rain that often falls on her and generates produce
that is useful for those farming it receives God’s blessing. 8 But that which brings forth
thorns and prickles is disqualified and about to be cursed; its destiny is to
be burned.
9 Nonetheless, beloved, we are convinced of better things concerning you - salvation things - even though we speak like this. 10 For God is not unjust so as to be ignoring the work and loving toil which you have demonstrated in his name in your past, and ongoing, serving of the saints. 11 We yearn for each of you to be demonstrating the same diligence toward the assurance of hope until the end, 12 so that you mightn’t become more lethargic but be imitators of them who, through faith and resolve, are inheriting the promises. 13 For when God was making his promise to Abraham, since there was no one greater to swear by he swore by himself 14 saying, “I will most definitely bless you lavishly and multiply your descendants enormously.” 15 And so, after resolutely enduring, he came into the promise. 16 For clearly people swear by something greater than themselves, and the oath verifies it, ending any argument. 17 Similarly, God, wanting to show more generously the inalterability of his intention to the heirs of his promise, intervened with an oath. 18 This was so that by those two inalterable things (which are impossible for God to default on) we may have great encouragement – those who have fled for shelter to grab hold of the hope waiting for us! 19 This we have as an anchor for the soul, both certain and secure, entering in beyond the curtain 20 where the pioneer went in on our behalf: Jesus, made a high priest into the Age according to the pattern of Melchizedek.
9 Nonetheless, beloved, we are convinced of better things concerning you - salvation things - even though we speak like this. 10 For God is not unjust so as to be ignoring the work and loving toil which you have demonstrated in his name in your past, and ongoing, serving of the saints. 11 We yearn for each of you to be demonstrating the same diligence toward the assurance of hope until the end, 12 so that you mightn’t become more lethargic but be imitators of them who, through faith and resolve, are inheriting the promises. 13 For when God was making his promise to Abraham, since there was no one greater to swear by he swore by himself 14 saying, “I will most definitely bless you lavishly and multiply your descendants enormously.” 15 And so, after resolutely enduring, he came into the promise. 16 For clearly people swear by something greater than themselves, and the oath verifies it, ending any argument. 17 Similarly, God, wanting to show more generously the inalterability of his intention to the heirs of his promise, intervened with an oath. 18 This was so that by those two inalterable things (which are impossible for God to default on) we may have great encouragement – those who have fled for shelter to grab hold of the hope waiting for us! 19 This we have as an anchor for the soul, both certain and secure, entering in beyond the curtain 20 where the pioneer went in on our behalf: Jesus, made a high priest into the Age according to the pattern of Melchizedek.
(1 - 12) - See updated discussion on this section at the Supplement Site.
(1 - 8)
Much discussion whirls around this section. As is my style of problem solving, I tried drawing a diagram and it all began to fall into place (for me, anyway). I will acknowledge the great work of the late John W. Lawrence who started me thinking down this track. My approach is really an expansion of his ideas (found here - thanks to Bible.org). I'm also indebted to Chuck Missler, who has given many helpful insights (and certainly not just on this topic!), even though my explanation differs from his. Here's the diagram:
(1 - 8)
Much discussion whirls around this section. As is my style of problem solving, I tried drawing a diagram and it all began to fall into place (for me, anyway). I will acknowledge the great work of the late John W. Lawrence who started me thinking down this track. My approach is really an expansion of his ideas (found here - thanks to Bible.org). I'm also indebted to Chuck Missler, who has given many helpful insights (and certainly not just on this topic!), even though my explanation differs from his. Here's the diagram:
So I would say there are 4 key points to note:
Now to explain from my current understanding (quotes are from NIV):
Another point I have recently become aware of is that this passage sheds light on the Calvinism vs Arminianism debate. This passage I believe treads somewhere in between the two views:
v6) publically disgracing themselves. Typically translated something like 'disgracing him', meaning Jesus. But the word in question, paradeigmatizontas, is plural, hence it refers to the 'them' who are the fallen away people. I have no idea why I can't find a translation that reflects this...?
- Fall away ≠ become unsaved (see point 4 in the next list).
- ‘Repentance’ in verse 6 links to its use in verse 1.
- The recipients of the letter are saved (10:25).
- It’s your fruit that will be judged if you are a Christian, not you (Jesus took that already).
Now to explain from my current understanding (quotes are from NIV):
- From our lost state
repentance is where we turn around. That's where we begin. In the list of the foundation principles in vv 1-2, the first is "the repentance from acts that lead to death".
- We are brought from a lost standing to a saved standing once we turn around and face Christ and accept his death and resurrection on our behalf. This brings us into the blessings of God as listed in vv4-5 ("Once been enlightened" (note 'once'), "Tasted the heavenly gift"...) I take this as all being sort of the 'induction into the family' package.
- The list of things in vv1-2 are not distinctive of the better way in Christ, but are consistent with it. But they still fit comfortably in OT theology, hence they can also be considered foundational, therefore we need to "leave the elementary teachings" (v1).
- From this point we have a choice - press on in maturity to "gain a better resurrection" (i.e. inheritance) (Heb 11:35), or slack off and be unfruitful and fall away. The Greek word for 'fall away' is 'parapipto' which literally means to fall down to the side (like in a ditch on the side of the road), not necessarily to renounce your faith.
- Now from this fallen position, (or any position for that matter, but that is the position in view here) it is impossible to be brought back to repentance (red arrow) because that would mean "crucifying the Son of God all over again" (v6 - and I would argue that we can't cross back over that threshold from saved to lost again either.
That is not consistent with God’s character for a number of reasons). Justification is a done deal, once only, won by Jesus and applied to us by him when we repent. Sanctification, however, takes time, and that's what's in view here.
- Thus the only option and the one Paul (yes, I believe he is the most likely author of Hebrews) is exhorting us all towards is that we must press on to maturity from wherever we are, fallen away or on the track still. This is the message consistently through all of Hebrews (and many of Paul's other letters as well).
- He then gives an illustration of this in the story of the fruitful land vs the thorny land in vv7-8. Are you the drinking the rain to produce a crop or are your crops thorns and thistles fit for burning? And notice it's your fruit that is burnt, not you (see 1 Cor 3:15).
Another point I have recently become aware of is that this passage sheds light on the Calvinism vs Arminianism debate. This passage I believe treads somewhere in between the two views:
- Calvinists would have trouble accepting that any part of your salvation is your own doing (in this case your sanctification, i.e. process of growing into Christlikeness). They say that all of Jesus' benefits flow to us, both payment for sins and the rewards he is getting for his righteous life. This passage teaches us that, yes, he has paid for our sins and justified us, which involves none of our merit or work, but no, his reward is his and ours will be ours according to how faithfully we live our lives (Matt 6:19-21 and 16:27, Col 3:23-24, Luke 14:13-14 and 19:12-26, Phil 4:13 , Heb 10:29 (note in this one that the punishment is for those who have been 'made holy', i.e. they are saved), and many more....) So Jesus took all our sin and 'bad stuff' on himself at the cross and paid for it. Now we are free to live and revel in our new life and gain for ourselves a 'better resurrection' (Heb 11:35). The thing to remember is, though, that living this kind of life - one that truly honours God - involves dying to/denying yourself and taking up your cross (Gal 2:20, Luke 9:23). So it's not about trying harder, it's about living in repentance. Just like how the foundation is repentance in justification, I'd say it's really the foundation in sanctification too (though I can't prove that with a snappy verse this time! - it's just a logical deduction.) We are at all times living with the positive fear of God, aware of our truly depraved state without his work in us and laying our own desires at his feet so he can give us new ones.
- Arminians would not agree with the idea that it's impossible to lose your salvation (justification, to be specific). As in the previous point, that is finished in Christ. I don't know if they go with it because they like the fact they can motivate by fear, but this is negative fear, not positive as in the previous point - a bit like the difference between godly sorrow and worldly sorrow in 2 Cor 7:10.
v6) publically disgracing themselves. Typically translated something like 'disgracing him', meaning Jesus. But the word in question, paradeigmatizontas, is plural, hence it refers to the 'them' who are the fallen away people. I have no idea why I can't find a translation that reflects this...?