HEBREWS Chapter 6.

HEBREWS Chapter 6.

            6:1.  In reading the opening verses of this chapter, one finds himself asking many questions.  Had they been disciples of John the Baptist?  Or was the form of Christianity they had received in some respects subnormal?  Or were they drifting back into Jewish teachings?   No satisfactory answer can be given to the questions that arise in reading this passage.  Subnormal types of Christianity did exist, especially types that mingled Jewish teaching.  We think of the Judaizers, the Ebonites and disciples of John.  Today, we have Nazarens among Jews and Seventh Day Adventists among Gentiles.

           

Yet the readers of this Epistle were truly Christian.  But their teacher, the writer of the Epistle is concerned for them - they had made no progress.  In the fifth chapter he reminds them that he had fed them with milk - they were still babes - like the unweaned babe that is fed from the mother's breasts, they were incapable of taking strong meat.  They had not exercised their senses (organs of perception).  The organs of perception require to be exercised and trained.  Otherwise they will be forever (nepioi) babes. 

           

The writer of this Epistle feels that there is some peril in this lack of growth.  It is the peril of being at a standstill.  So in 6:1, he says, "therefore quitting the principles of the doctrine of Christ, let us go on unto full-growth."  In this rendering, the A.V. is giving an interpretation.  The literal meaning of the Greek words is given in the margin of the R.V. - "The word of the beginning of Christ."  Note it does not say "the beginning of the word of Christ."  What is meant by the "beginning of Christ?"  I rather think that the kind of Christianity they had embraced was not a full-orbed one.    They may have been previously disciples of John the Baptist.  They may have been taken up with a Christ according to the flesh.  I think something like this was the case.   Bp.Westcott paraphrases, - "the exposition of the elementary view of the Christ." 

           

Jesus was the Messiah, who came to Israel in fulfilment of the Old Testament prophecies, - but the writer of this Epistle would bring his readers on to where perfection is found in the Great High Priest in the Heavenly Sanctuary.  These readers did not get very far past the elementary view of the Christ. - The Messiah who came - they knew so little of Christ enthroned.

           

The writer would not again lay a certain foundation.  He did not wish to discuss such things.  Six things in particular are mentioned as to this foundation.  It has often been noted that the particular things mentioned were as true and vital to Judaism as they were also to Christianity.  Some things seem more at home in Judaism than in Christianity.

           

Repentance from dead works and faith in God were vital truths in Judaism, in the teaching of the Baptist and in the teaching of our Lord on earth.

            6:2.  "The teaching of washings." - this has no reference to baptism.  This has a very Jewish ring.

           

"Laying on of hands" - In Old Testament religion, in Jewish religion, in Christianity - this had a place.  A very large place. 

           

"Resurrection of the dead" - Re-echoes Jewish belief rather than the distinctive Christian teaching.   The elements of this foundation have a Jewish ring, - yet, they seem to have been for these Christians, their introduction into Christianity.  The Christianity they had embraced had certain Jewish features and was by no means full-blooded and full-orbed.

           

6:3.  "If God will- We shall go on to perfection." This verse must go back to "let us go on to perfection." It can go back to the negative statement.

           

6:4-6.  Much controversy has formed around these verses - especially between Calvinists and Arminians.  The Arminians (especially Methodists and Salvation Army) hold that these verses mean that a truly converted man, if he backslides, can be lost.  But let us note that it is not backsliding, or a moral defection, - but a falling away - an apostasy.  We hold to the eternal security of the believer.  We believe that we are saved with an everlasting salvation. 

           

Dr.Griffith-Thomas argues that the words of these verses must refer to a true believer, but that the writer is speaking hypothetically to prove an impossibility.  He quotes an article by C.H. Hinman in the Witness,  this is interesting.  But I am not satisfied with the view of Hinman and Griffith-Thomas, though I agree that the writer is speaking to some measure hypothetically.  I rather think that these verses do not describe a real Christian.  Of course anyone of these terms could be used to describe a Christian, - but I think they rightly describe a person who has had a taste of Christianity, but was not a regenerated person.  Cows eat grass, but not all animals that eat grass are cows. 

           

Had the writer intended to convey that these were, or had been true Christians, he could have put it beyond doubt by a single statement.  But he does not say they were regenerated or saved or had eternal life.  In these verses the position is described from the viewpoint of experience.  We learn of the possibility of having a multiple experience, and yet be lost.

           

6:4. `Adunaton'.  It is impossible.  He is writing from the viewpoint of a minister of the Word.  He doesn't expressly say that it is impossible for God, - but God works through the ministry and preaching of the Word, - so that it is in reality true that the apostates put themselves beyond God's help.

           

`Apax photisthentes' - "once for all enlightened." Probably `apax' almost means "thoroughly," "completely."  The aorist particle passive points to a historical moment when they came under the influence of the light.

           

`Geosamenous' - tasted - really experienced the heavenly gift, i.e. the grace bringing forgiveness.  They had really experienced the blessedness of Christianity.  All great revivals have a share of those who embrace Christianity, and yet give no continuing evidence of a divine work in their hearts.

           

The Lord Himself spoke of those who would work miracles in His Name, and yet He shall say, "I never knew you."   The parable of the Sower reminds us that the same seed was sown on different soils, and with different results.

           

In verses 4 and 5, the writer heaps one phrase upon another, - but not to show the reality of their salvation, but to show the extent of their experience of the excellence and blessedness of Christianity.  It was this that conveyed so solemn a lesson.  To continue, gave proof of reality.  Those who repudiate their Christian profession reveal their unregenerate state.

           

6:4-6.  Compare Jn.6:66; 1.Cor.10:1-15.

           

6:6.  `Parapesontas' - note the `then' in the R.V.  To fall away after all this, is incredible, but should they do so, it is an irreparable fall.  The greater one's experience of the blessedness of Christianity, the more dreadful becomes his state if he deliberately turns his back on it.  There is a stubborn and wilful refusal.  The readers of this Epistle may have been discouraged by opposition, but he does not suggest that they were guilty of apostasy.

           

6:8.  "Thorns and briers."  It does not say that no rain fell upon this field, but that there was no fruit.  The wretched fruit that did appear was soon to be burned.

           

6:9.  `Pepeismetha' - the writer and his fellow-workers have no doubt about the little company he is writing to.  Though he spoke of a possibility, yes, and of an impossibility also, yet he is fully convinced in his mind about the ultimate salvation of his readers.

           

Salvation here is final salvation.  There were things - the better things - that accompany salvation.  These were the things that marked them out as a people destined for final salvation.  He in no way applied the previous verses to them.  He has written of the peril that awaits the apostate.  Though his initiation into Christianity had some striking features, yet he completely fell away.  The man who repudiates his Christian profession, we have no grounds to regard as ever having been a true Christian.  A sheep may fall into the mud, but it struggles to get out. The pig may be washed and made pretty, but it will return to the mud.     The writer of the Epistle hastens to assure his beloved friends that he thought no such thing of them.  He had been and was persuaded better things of them.  The better things are defined as things accompanying salvation. 

           

The R.V. margin has, "are near to."  He saw in them things that were near to, akin to, belonging to final and complete salvation.  In this Epistle Salvation is future.  Salvation is the consummation of the Christian life to be realised when Christ returns.  What then are these better things that accompany salvation?   The following verses bring us into a circle that has a distinctly Christian colouring.

           

The things that accompany salvation are the manifold fruit of love.  The readers had given evidence of Christian love.  This is a surer proof of Salvation than the working of miracles.

           

6:10.  "Works of Love."  Their love and works - their many acts of kindness - these were known to God.  They had ministered to the saints and still continued to do so - in this they showed their love to God's Name.  Their Christian love was the great mark of their reality and genuineness.

           

They had shown their love to His Name in having ministered to the saints.  I don't think that this Epistle was written to a group of teachers.  I think they were ordinary Christian folk.  Their ministry was that they had done many kindly acts and small services to the saints.  They had stuck to one another in trial.  The verse is well illustrated in Matt.25:34-40.  In 1.Cor.13, love surpassed the most extraordinary gifts.  Remembering and knowing their love and work, their teacher-friend had become confident about them.

           

Why then was he concerned?  What was their weakness?  The full-orbed Christian life is built around three words - they had lagged in faith and especially in hope.  In these verses we have three things: love, faith, hope. The three great fundamental principles of New Testament church life.  Their love was the fruit of God's work in them. 

           

In verses 4-5 we have a circle of experience.  Again we have in these verses a description of people from the aspect of the experience of heavenly things.  In verses 10-11 we have the circle of fruit that marks the reality.  In verses 10-11 they are described from the viewpoint of reality.

           

6:11.  The three great principles of the Christian living are faith, love and hope.  The measure of Christian love shown by his readers was most marked, but they were sluggish in respect of faith and hope.

           

Each of you," - yes, all of you and each one of you.  Love hey had shown, - they must now show hope and faith. The same diligence, the diligence that had marked their love, let them he likewise diligent in hope.    If they had been diligent in respect of Christian love, let them be equally diligent in respect to hope. 

           

"The same," `ten auten'.  "The fullness of hope."  They were to have that fullness of

hope - they must be filled with hope.

           

A certain despondency had come upon them and this had a paralysing effect on their Christian lives.  And the writer wishes to stir in the hearts the feeling of hope.  Hope would give direction to the feet, and, it would quicken their step.

           

6:12.  `Nothroi'.  "Be not slothful or slow."  They were to be imitators of those who by faith and longsuffering obtained the promise.  The hope and faith (for hope is the forward look of faith), are built up by dwelling upon the certainty of the Divine purpose.

           

Their apostolic friend and teacher feared that through sluggishness in building up the spirit of hope they might be despondent.  The spirit of despondency would soon paralyse their labours.  He would take their eyes from the elementary view of Christ up to Him as their High Priest, that their hearts might be occupied with their inheritance in Heaven.  It was most important that they realise that the heavenly character of their inheritance.  The inheritance in heaven - this idea stands out, the idea that it is in heaven.

           

They were to become imitators - that is, they must reflect on and emulate the heroes of faith.  The writer uses this line (chapter 6) to build up their faith and hope.  He sees in the lives of these men of faith, valuable material for the building up of hope.  In this ministry of building up their faith and hope, he follows four lines of ministry:-

           

1.  The greatness of the Christian Salvation.  It centres around the Son of God, who became our  Great High Priest.

2.  The Certainty of the Christian Salvation.  Sure promises backed by Divine oath.

3.  The heavenly and enduring character of the inheritance.

4.  The example of faithful men.

           

Their lack of growth, and their willingness to be fed with milk only, was due to certain despondency of heart.  The man who presses on, desires strong meat.

           

6:13.  The writer takes the case of Abraham to illustrate that God's way is to establish man's faith in Him.  God leaves no stone unturned to secure faith.  God was mindful to show to Abraham the certainty of the promise - has He not been equally careful to establish the certainty of His promises under the Christian Revelation?  The writer of this Epistle would have his readers understand that God has gone out of His way to show the certainty of His promise.  The point of the reference to Abraham seems to be that if God took such great pains to show to Abraham the certainty of His promise, then He has taken no less pains (but surely more) to establish the certainty of His promise in the Gospel.

           

6:13.  Faith finds its strength in the verity of God.  It is because He is true and faithful that we have confidence.  Faith has for its stronghold and security the unchanging truth of God's Word.  Which gives a strong encouragement to go on.

           

6:13-16.  In ancient times in less organized societies where there was less machinery for the enforcing of contracts and where most contracts were verbal, the oath was of considerable importance.  No member of a contract will fulfil his part unless he has some good reason to think the other party will do likewise.  Now an oath gave confidence.  The member or members swore by some higher power and it could be assumed that he would be afraid to break the oath.  To have broken the oath might bring down the wrath of the greater person whose name had been invoked.  The breaking of the oath was an insult to the higher power whose name was invoked.  In all this there was superstition.  We think of the Maori Tohunga, placing a tapu on certain things.  No tribesman would steal kumara upon which a tapu had been placed.

           

God wishing to afford proof of the unchangeableness of His purpose, accommodated Himself to the language and usage of superstition.  The purpose of all His dealings was to make men feel the certainty of His promise.  He played the part of a Mediator and established the promise by an oath.

           

6:17.  The Devil sows unbelief, God does not sow doubt in the heart.  God encourages faith in Himself.  He shows to the heirs of the promise the unchangeableness of His purpose.  The mediator was often a trustee in the papyri.  M-M say that the `mesites' was often a trustee according to the papyri.  I don't see why that sense won't suit here.  We have two unchangeable things.  The certainty of the divine inheritance encourages us to go on.

           

`Ischuran paraklesin'. Strong encouragement.  If we would help God's people to go on, we must impress upon them the certainty of these things.

           

`Oi kataphugontes'. These words give a note of urgency. 

           

We have fled for refuge - we can't very well go back.  To go back is impossible for fleeing refugees.  We have fled to lay hold of hope.  People on a journey, or in a race, or in doing a task, often need encouragement. 

           

Some say that the word `strong' (ischura) signifies the strength by which a man is able to inflict punishing blows upon his enemy.  It is that combination of skill, determination, strength and courage that enables a man to heavily punish his opponent.  Such strength we need to enable us to deliver punishing blows to that hurtful foe, despondency.  Despondency, sluggishness and despair are foes that require to be beaten back.  Most refugees feel helpless, they have lost all, but the believer in Christ is a refugee of a different kind, for he has fled to lay hold upon the hope before him.  Let us not become sluggish or slow.   The writer quickly passes from the metaphor of fleeing to that of racing for a prize.

           

`Kataesai'. - The whole context suggests an earnest and urgent grasping.

           

`Tes prokeimenes'. - While reading Herodotus recently I came across the phrase, `deipnou prokeimenou', "when the chief meal was served."  The hope is before us - we have laid hold of it.

           

6:19.  The Anchored Soul.  "Which hope." This hope is an anchor (gives security to) of the soul.  So the anchor is the emblem of hope.  Hope acts like an anchor and holds us fast.  We are to lay hold upon the hope, but the hope is like an anchor holding securely.  This hope or this anchor enters within the veil.  The cables pass from the soul to within the veil.  The anchor enters the sanctuary, and so between the soul and the inner sanctuary there is a strong cable.  Is it the anchor or hope that enters the innermost sanctuary? 

Commentators are divided but, in any case, the anchor is the emblem of hope.  Here hope is objective - the thing hoped for.

           

How he would lift them above themselves and lift them above doubt.  Here we can find encouragement.  Here we are encouraged to believe the Christian life is worthwhile.  We need encouragement to press on - only thus can sluggishness be overcome.

           

6:4-6.  I submit the following reasons for thinking that believers are not in view:-

1.  The writer uses no term that would put the matter beyond doubt.  He need only have expressly said that they were saved, justified or that they were children of God and the matter would have been put beyond question.

           

2.  The illustration given of the two fields would imply that true believers were not in his thought.  Both fields received blessing from heaven, but while one was fruitful, the other was fruitful only for evil.  The rejected field bore no fruit, it was entirely devoid of any good fruit, but bore only that which was evil.  There was no true response to the heavenly influence.

           

3.  In verses 9, the writer is careful not to apply the position to his readers.

           

4.  In verse 9-12, - the circle is faith, love and hope.  Forms a contrast to the circle in verses 4-6.