Hebrews 6

HEBREWS 6

 

Question: "Does Hebrews 6:4-6 mean we can lose our salvation?"

Answer: Hebrews 6:4-6 states, “For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.” This is one of the Bible’s most difficult passages to interpret, but one thing is clear—it does not teach that we can lose our salvation. There are two valid ways of looking at these verses:

One interpretation holds that this passage is written not about Christians but about unbelievers who are convinced of the basic truths of the gospel but who have not placed their faith in Jesus Christ as Savior. They are intellectually persuaded but spiritually uncommitted.

According to this interpretation, the phrase “once enlightened” (verse 4) refers to some level of instruction in biblical truth. However, understanding the words of scripture is not the same as being regenerated by the Holy Spirit. For example, John 1:9 describes Jesus, the “true Light,” giving light “to every man”; but this cannot mean the light of salvation, because not every man is saved. Through God’s sovereign power, every man has enough light to be held responsible. This light either leads to the complete acceptance of Jesus Christ or produces condemnation in those who reject such light. The people described in Hebrews 6:4-6 are of the latter group—unbelievers who have been exposed to God’s redemptive truth and perhaps have made a profession of faith, but have not exercised genuine saving faith.

This interpretation also sees the phrase “tasted the heavenly gift” (Hebrews 6:9) as referring to a momentary experience, akin to Jesus’ “tasting” death (Hebrews 2:9). This brief experience with the heavenly gift is not seen as equivalent to salvation; rather, it is likened to the second and third soils in Jesus’ parable (Matthew 13:3-23), which describes people who receive the truth of the gospel but are not truly saved.

Finally, this interpretation sees the “falling away” (Hebrews 6:6) as a reference to those who have tasted the truth but, not having come all the way to faith, fall away from even the revelation they have been given. The tasting of truth is not enough to keep them from falling away from it. They must come all the way to Christ in complete repentance and faith; otherwise, they in effect re-crucify Christ and treat Him contemptuously. Those who sin against Christ in such a way have no hope of restoration or forgiveness because they reject Him with full knowledge and conscious experience. They have concluded that Jesus should have been crucified, and they stand with His enemies. It is impossible to renew such to repentance.

The other interpretation holds that this passage is written about Christians, and that the phrases “partakers of the Holy Ghost,” “enlightened,” and “tasted of the heavenly gift” are all descriptions of true believers.

According to this interpretation, the key word in the passage is if (verse 6). The writer of Hebrews is setting up a hypothetical statement: “IF a Christian were to fall away . . .” The point being made is that it would be impossible (IF a Christian falls away) to renew salvation. That’s because Christ died once for sin (Hebrews 9:28), and if His sacrifice is insufficient, then there’s no hope at all.

The passage, therefore, presents an argument based on a false premise (that a true Christian can fall away) and follows it to its senseless conclusion (that Jesus would have to be sacrificed again and again). The absurdity of the conclusion points up the impossibility of the original assumption. This reasoning is called reductio ad absurdum, in which a premise is disproved by showing that it logically leads to an absurdity.

Both of these interpretations support the security of the believer in Christ. The first interpretation presents unbelievers rejecting Christ and thereby losing their chance of salvation; the second interpretation presents the very idea of believers losing salvation as impossible. Many scriptures make it abundantly clear that salvation is eternal (John 10:27-29; Romans 8:35, 38-39; Philippians 1:6; 1 Peter 1:4-5), and Hebrews 6:4-6 confirms that doctrine.

 

A. V.4 For it is impossible: The word impossible is put in a position of emphasis. The writer to the Hebrews does not say this is merely difficult, but that it is without possibility.

i. Note the other uses of impossible in Hebrews:

· It is impossible for God to lie (Hebrews 6:18).

· It is impossible that the blood of bulls and goats can take away sin (Hebrews 10:4).

· It is impossible to please God without faith (Hebrews 11:6).

ii. "This word impossible stands immovable." (Alford)

B. The writer to the Hebrews speaks of people with impressive spiritual experiences. The big debate is whether this is the experience of salvation or the experience of something short of salvation. Looking at each descriptive word helps see what kind of experience this describes.

i. Enlightened: This ancient Greek word has the same meaning as the English word. It described the experience of light shining on someone, of a "new light" shining on the mind and spirit.

ii. Tasted: The idea of "tasting" may mean to "test" something. But other uses of this word indicate a full, real experience as in how Jesus tasted death in Hebrews 2:9. The heavenly gift is probably salvation (as in Romans 6:23 and Ephesians 2:8).

iii. Partakers of the Holy Spirit: This is an unique term in the New Testament. Since it means "sharing" the Holy Spirit, it has to do with receiving and having fellowship with the Holy Spirit.

iv. Tasted the good word of God: This means they experienced the goodness of God's Word, and saw its goodness at work in them.

v. The powers of the age of come: This is a way to describe God's supernatural power. The writer to the Hebrews describes those who experienced God's supernatural power.

c. If they fall away, to renew them again to repentance: One of the most heated debates over any New Testament passage is focused on this text. The question is simple: Are these people with these impressive spiritual experiences in fact Christians? Are they God's elect, chosen before the foundation of the world?

i. Commentators divide on this issue, usually deciding the issue with great certainty but with no agreement.

ii. On the one side we see clearly that someone can have great spiritual experiences and still not be saved (Matthew 7:21-23). One can even do many religious things and still not be saved. The Pharisees of New Testament times are a good example of this principle. These men did many religious things but were not saved or submitted to God. These ancient Pharisees:

· Energetically evangelized (Matthew 23:15)

· Impressively prayed (Matthew 23:14)

· Made rigorous religious commitments (Matthew 23:16)

· Strictly and carefully tithed (Matthew 23:23)

· Honored religious traditions (Matthew 23:29-31)

· Practiced fasting regularly (Luke 18:12)

· Yet Jesus called them sons of Hell (Matthew 23:15)

 

For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briars, it is rejected and near to being cursed, whose end is to be burned.

a. For the earth which drinks in the rain . . . and bears herbs useful . . . receives blessing from God: When the earth receives rain and bears useful plants, it fulfills its purpose and justifies the blessing of rain sent upon it. The writer to the Hebrews applies the point: "You've been blessed. But where is the fruit?" God looks for what grows in us after He blesses us, especially looking for what grows in terms of maturity.

b. But if it bears thorns and briars, it is rejected: If ground is blessed by rain but refuses to bear fruit, no one blames the farmer for burning it. The idea shows that growth and bearing fruit are important to keep from falling away. When we really bear fruit, we abide in Jesus (John 15:5) and are in no danger of falling away.

C. Don't be discouraged.

1. (9)

a. We are confident of better things concerning you: Though he spoke so severely, the writer to the Hebrews was confident His readers would continue on with Jesus. He thinks of their continuation in the faith as one of the things that accompany salvation.

b. Though we speak in this manner: If anything, verse nine shows how badly these struggling Christians needed encouragement. Their spiritual danger was not so much out of a calculated rebellion, but more because of a depressing discouragement. They need warning, but also needed encouragement.

 

2. (10-12) Don't be discouraged because God hasn't forgotten about you.

For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.

a. God is not unjust to forget your work and labor of love: When we are discouraged we often think God forgot us and all we did for Him and His people. But God would deny His own nature if He forgot such things (He would be unjust). God sees and remembers.

i. Sometimes our fear that God forgot our work and labor of love comes from relying on the attention and applause of people. It is true that some people may forget your work and labor of love, but God never will.

b. We desire that each one of you show the same diligence to the full assurance of hope until the end: The writer to Hebrews encourages like a coach, pressing us to press on. We must keep up our good work; press on with that hope until the end; and imitate those who inherit (not earn) God's promises. When we fail to do this, discouragement often makes us become sluggish.

c. But imitate those who through faith and patience inherit the promises: Imitate those who found the key to gaining God's promises - faith and patience, as demonstrated by Abraham.

i. We are grateful to remember Abraham's life and to see that he did not have a perfect faith or a perfect patience. If Abraham had some of our weakness then we can have some of his faith and patience.

d. Do not become sluggish: The ideas is that we should not let discouragement make us sluggish, leading to the sense that we may as well give up. First we lose the desire to press on, then we lose the desire to go on.

i. David showed a great answer to discouragement: David encouraged himself in the Lord his God (1 Samuel 30:6, KJV). It is a blessing when others encourage us, but we don't have to wait for it. We can encourage ourselves in the Lord.

3. (13-18) Don't be discouraged because God's promises are reliable.

a. After he had patiently endured: A season of patient endurance is a time of spiritual attack. It seems that we may never obtain the promise of God in our life. It is easy to wonder, "Will God really come through in my situation?"

b. After he had patiently endured, he obtained the promise: God came through for Abraham, even sealing His promise with an oath. In fact, because He could swear by no one greater, He swore by Himself. This oath showed that God's promises (like His character) are unchanging. Abraham's trust in this was the gateway to the fulfillment of the promise.

c. That by two immutable things, in which it is impossible for God to lie, we might have strong consolation: The two immutable (unchanging) things are God's promise and God's oath. It is impossible for God to lie in either of these two things.

i. The absolute reliability of God's promise should impress us. "Now, brethren, who among us dare doubt this? Where is the hardy sinner who dares come forward and say, 'I impugn the oath of God'? Oh! But let us blush the deepest scarlet, and scarlet is but white compared with the blush which ought to mantle the cheek of every child of God to think that even God's own children should, in effect, accuse their heavenly Father of perjury. Oh, shame upon us!" (Spurgeon)

d. Strong consolation: God isn't content to give us mere consolation. He wants to give us strong consolation. Spurgeon described some characteristics of strong consolation:

· Strong consolation does not depend upon bodily health.

· Strong consolation does not depend upon the excitement of public services and Christian fellowship.

· Strong consolation can't be shaken by human reasoning.

· Strong consolation is stronger than our guilty conscience.

i. "It is a strong consolation that can deal with outward trials when a man has poverty staring him in the face, and hears his little children crying for bread; when bankruptcy is likely to come upon him through unavoidable losses; when the poor man has just lost his wife, and his dear children have been put into the same grave; when one after another all earthly props and comforts have given way, it needs a strong consolation then; not in your pictured trials, but your real trials, not in your imaginary whimsied afflictions, but in the real afflictions, and the blustering storms of life. To rejoice then, and say, 'Though these things be not with me as I would have them, yet hath he made with me an everlasting covenant ordered in all things and sure;' this is strong consolation." (Spurgeon)

e. Who have fled for refuge to lay hold of the hope set before us: This is another reason for encouragement, knowing that God has a refuge of hope set before us. We can think of this refuge of hope like the cities of refuge commanded by the Law of Moses, as described in Numbers 35.

· Both Jesus and the cities of refuge are within easy reach of the person in need. The place of refuge is of no use if it can't be reached.

· Both Jesus and the cities of refuge are open to all, not just the Israelite. No one who comes to the place of refuge is turned away in time of need.

· Both Jesus and the cities of refuge were places to live. In time of need, one never came to a city of refuge just to look around.

· Both Jesus and the cities of refuge are the only alternative for the one in need. Without this refuge destruction is certain.

· Both Jesus and the cities of refuge provide protection only within their boundaries. To go outside the provided refuge means death.

· Both Jesus and the cities of refuge provided full freedom with the death of the High Priest.

· However, there is a crucial distinction between Jesus and the cities of refuge. The cities of refuge only helped the innocent; the guilty can come to Jesus and find refuge.

4. (19-20) Don't be discouraged, because Jesus will lead us into God's glory.

This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.

a. This hope we have as an anchor: The anchor was a common figure for hope in the ancient world. Here the idea is that we are anchored to something firm but unseen (which enters the Presence behind the veil).

i. You don't need an anchor for calm seas. The rougher the weather, the more important your anchor is.

· We need the anchor to hold the ship and keep it from being wrecked.

· We need the anchor to stabilize the ship and keep it more comfortable for those on board.

· We need the anchor to allow the ship to maintain the progress it has made.

ii. The ship must have hold of the anchor, even as we must lay hold of hope. The anchor itself may have a strong grip and be secured to the ocean floor, yet if it isn't securely attached to the ship, it is of no use. But there is also a sense in which the anchor has hold of the ship, even as hope has hold of us.

iii. But the anchor analogy doesn't apply perfectly. We are anchored upward in heaven, not down in the ground; and we are anchored to move on, not to stand still.

iv. "Our anchor is like every other, when it is of any use it is out of sight. When a man sees the anchor it is doing nothing, unless it happens to be some small stream anchor or grapnel in shallow water. When the anchor is of use it is gone: there it went overboard with a splash; far down there, all among the fish, lies the iron holdfast, quite out of sight. Where is your hope, brother? Do you believe because you can see? That is not believing at all." (Spurgeon)

b. Which enters the Presence behind the veil, where the forerunner has entered for us: This confident, anchor-like hope sees us into the very presence of God. Hope is exactly the medicine discouraged Christians need.

c. The forerunner . . . even Jesus: We are assured of this access into the presence of God because Jesus has entered as a forerunner. The Old Testament high priest did not enter the veil as a forerunner, only as a representative. But Jesus has entered into the immediate presence of God the Father so that His people can follow Him there.

i. A forerunner (the ancient Greek word prodromos) was a military reconnaissance man. A forerunner goes forward, knowing that others will follow behind him.

ii. "We are told next that as a fore-runner our Lord has for us entered - that is entered to take possession in our name. When Jesus Christ went into heaven he did as it were look around on all the thrones, and all the palms, and all the harps, and all the crowns, and say 'I take possession of all these in the name of my redeemed. I am their representative and claim the heavenly places in their name.' " (Spurgeon)

iii. Yet if Jesus is the forerunner, we are then the after-runners. There is no forerunner if there are no after-runners. We should follow hard after Jesus, and run hard after Him. He has gone before us and He is our pattern.

d. Behind the veil . . . having become High Priest forever according to the order of Melchizedek: The temple analogy (behind the veil) reminds the writer to the Hebrews of his previous start into the subject of Jesus as our High Priest forever according to the order of Melchizedek (in Hebrews 5:6-10). This thought continues into the next chapter.