LIBERTY UNIVERSITY

COMMENTARY SEARCH OF HEBREWS 6:1-8

A RESEARCH PAPER SUBMITTED TO DR. PAK

IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR

THE COURSE NBST 654

LIBERTY BAPTIST THEOLOGICAL SEMINARY

BY

JOEL DORMAN

LYNCHBURG, VIRGINIA

APRIL 9, 2011

TABLE OF CONTENTS

Introduction......................................................................................................................................1

Verses 1-2........................................................................................................................................1

Verse 3.............................................................................................................................................3

Verses 4-6........................................................................................................................................3

Verses 7-8........................................................................................................................................6

Conclusion.......................................................................................................................................8

Bibliography....................................................................................................................................9

i.

1

Introduction

“All Scripture is God-breathed,” the Apostle Paul told young Timothy, “and is useful for

teaching, rebuking, correcting and training in righteousness, so that the servant of God  may be

thoroughly equipped for every good work” (2 Timothy 3:16–17).1 Several passages in Hebrews,

however, present unique challenges in applying the “teaching, rebuking, correcting, and training”

nature of Scripture. Hebrews 6:1-8 is certainly one of those passages of Scripture. Guthrie

summarizes this malaise writing, “It is no exaggeration to designate the passage we now consider

as one of the most controversial in the book of Hebrews”.2 With this cautious understanding,

this paper presents each verse along with commentary providing explaining to the unique

tensions therein while offering potential solutions to these tensions.

Verses 1-2

1Therefore 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, 2instruction about cleansing rites, the laying on of hands, the resurrection of the dead, and eternal judgment.

One does not move past the first word before noticing what appears as an awkward

conclusion. In the preceding verses, the author of Hebrews warns the recipients against falling

away. He challenges them writing, “by this time you ought to be teachers, you need someone to

teach you the elementary truths of God’s word all over again” (Hebrews 5:12). Instead of

following the Apostle Paul’s example of reviewing these “elementary truths”, the author

continues with these mature teachings. It seems the author did not think they were all immature.

The author assumes his readership is able to move beyond these “elementary teachings

about Christ” (Hebrews 6:1) to more advanced issues. In fact, in telling them to “move beyond”

1 Unless otherwise noted, all Scripture is from The New International Version (Grand Rapids, MI: Zondervan, 2011).

2 George H. Guthrie, The NIV Application Commentary: Hebrews (Grand Rapids: Zondervan, 1998), 216.

2

these elementary teachings, he is not dismissing these teachings. The author believes this

foundation is so solid, the need now is building on it not repeating it.3

Bruce is not so convinced with this hypothesis regarding the Hebrews’ spiritual maturity.

In context, he asserts, one expects to find the opening word, and therefore the concept of these

verses, to be “nevertheless”. The use of the word “therefore” (Greek: diov dio), is the author’s

way of stating, “their minds need to be stretched, and this will stretch them as nothing else can.”4

Quoting part of Bruce’s argument, Guthrie agrees. The author of Hebrews has the

apparent desire to assist the maturing process by pushing the readers into a more mature

understanding. Summarizing, Guthrie clarifies, “they are not responding to their circumstances

as spiritual grown-ups, therefore, it is time to move from the children’s to the adults’ menu,

leaving behind fundamental teachings.”5

The fundamental teachings presented are grouped into three:

1. “repentance from acts that lead to death” and “faith in God”,2. “instruction about cleansing rites” and “the laying on of hands”, 3. “the resurrection of the dead” and “eternal judgment” (Hebrews 6:1b-2).

In context of these six elementary issues, Lane and Bruce specifically address the

acceptance of the variant reading in verse two (“the teaching”). With this acceptance (that

virtually all modern translations accept), the six issues are seen in a different light. The

foundation that was laid in these Hebrews’ lives included “catechetical instruction”. In part,

their faith in the finished work of the Messiah found impetus in the instruction they received.6

3 William L. Lane, vol. 47A, Word Biblical Commentary: Hebrews 1-8, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 139-40.

4 F.F. Bruce, The Epistle to the Hebrews, The New International Commentary on the New Testament. (Grand Rapids: William B. Eerdmans Publishing Company, 1990), 138.

5 Guthrie, 204.

6 Bruce, 139 and Lane, 140.

3

The remaining four areas of elementary teaching, under this interpretation, are a result of the

repentance and faith they exhibited.

Verse 3

And God permitting, we will do so.

Serving as a summary statement to verses one and two, this sentence is more than an

acknowledgment of God’s sovereignty.7 Furthermore, it is a statement of the mission God called

the author to and reminds his readers that the following material is presented at the permission of

God Himself. The author further connects the material in the following verses to the statement

made previously about the need to move “beyond the elementary teachings” (verse 1).8

After this transition, the text crosses into the section with the greatest difficulties. In a

technical sense, verses one through three have served as a rehearsal for the complexities

contained in the following verses.

Verses 4-6

4It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5who have tasted the goodness of the word of God and the

powers of the coming age 6and 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.

Bruce opens his commentary on this passage with a call for balance: “this warning has

been both unduly minimized and unduly exaggerated.”9 Nevertheless, even a cursory reading of

these verses causes one to stop and reread the text again. The idea presented is troubling. The

author states, “it is impossible for those…to be brought back to repentance” (Hebrews 6:4a, 6b).

Although the premise is separated by several positive ideas, the overarching concept is still

disturbingly present: it is possible, it seems, for someone to be unable to repent. This separation

7 Lane, 140.

8 Guthrie, 206.9

Bruce, 147.

4

of the single thought by complementary phrases is not meant to soften the statement but is a

rhetorical device used to build the emphasis on it.10

Placing the Greek word translated “impossible” at the beginning of the sentence for

emphasis, the author of Hebrews makes his list of positive statements. He links the ideas

presented in verses four through six back to verse three with the conjunction gavr (gar). This

explains his confidence in this information being the Lord’s will.11 The understanding of this

concept, both then and now, is of paramount importance to Christians.

In a paradoxical sense, the emphasis on the “impossibility” overshadows the possibility

presented in this passage: one can fall away. Therein is the crux of the complexity of this section

of the passage. Bruce contends this is more than a theoretical possibility, but can be, and perhaps

has been, a reality. There is practical evidence for believers of all ages to know that some who

profess Christ turn away from Him. Bruce maintains the author of Hebrews does not use these

kinds of hypothetical arguments at any other point in his writing. As such, it is highly

implausible he would do this now.12 This sharpens the complexity and its need for solution: if

this is more than a theoretical exercise, then the issue must be clearly understood lest a Christian

find themselves in this position.

Lane adds to this view in that each of the statements describing the phases of salvation is

described by the use of the Greek word a{rax (hapax), translated “once”, “which conveys the

notion of definitive occurrence”.13 Lane concurs, then, that this is not a theoretical exercise in

apostasy but a real possibility for those whom the author of Hebrews addresses. Although

10 Guthrie, 217.11

Lane, 141.

12 Bruce, 147-148.

13 Lane, 141.

5

Guthrie does not speak directly to this concept of theoretical verses actual, his commentary

leaves no room for doubt: those who have experiences the benefits lists in these verses can “fall

away”.14

The 1984 edition of the New International Version translated the critical phrase as “if

they fall away” (emphasis added). Guthrie specifically challenges this translation as it creates a

conditional clause (in English) when the Greek word is normally translated “and”. The use of

“and” changes the understanding of the phrase significantly. The 2011 edition of the New

International Version translates the phrase “and they fall away” (emphasis added). Writing of

the words “fall away”, Guthrie writes:

The verb “to fall away” (parapipto) can mean simply to “go astray”, but the harshness of the descriptions that follow (“crucifying the Son of God” and “subjecting him to public disgrace”) demand that it be understood in terms of a serious sin—that of rejecting Christ.15

If these verses speak in terms of rejecting Christ, then one must wrestle with the tension

of rejection of Christ. Bruce reminds his readers that the whole of Scripture draws a distinction

between deliberate or accidental sin. He further asserts that the author of Hebrews, in this

passage, has the intentional rejection of Christ as the sin of falling away. With this in mind, the

author of Hebrews is saying these people cannot find repentance from Christ.16

Lane emphasizes the intentionality of this falling away as well. This is not an accidental

rejection of Christ (as if that were possible). Instead, Lane points to the use of the aorist tense of

the verb translated “to fall away”. As opposed to someone haphazardly falling away, Lane

demonstrates this represents “a decisive moment of commitment to apostasy”.17

14 Confer Guthrie, 218 and his treatment of the Greek word translated “tasted”.

15 Guthrie, 219.

16 Bruce, 148-149.17 Lane, 142.

6

In a manner of speaking, this is an issue of logic. Since they reject Christ as Savior,

Messiah, and Lord, there is no salvation available for them because Jesus is “the way, and the

truth and the life” (John 14:6). “Since there is Salvation is found in no one else”, Peter

proclaimed, “…there is no other name under heaven given to mankind by which we must be

saved” (Acts 4:12). Therefore, they have no way to obtain salvation. In a very practical sense,

then, there is no repentance for them. At minimum, whatever repentance they might exercise

would be futile since Jesus is the only way to the Father. This seems to be the essence of the

author’s argument: to turn one’s back on Christ is to turn away from the only source by which

forgiveness and eternal life can be granted.18 The next two verses continue to add to the mystery

of the author’s meaning.

Verses 7-8

7Land 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. 8But land that produces thorns and thistles is worthless

and is in danger of being cursed. In the end it will be burned.

The uncomfortable, underlying question is only more poignantly apparent with these two

verses: are these people truly regenerated? If they were not brought into the light of God’s grace

before they fell away, then much of the tension disappears. They would be unbelievers in danger

of hell (“land that produces thorns and thistles…”) and runs the risk of God’s judgment. Their

hope, then, is God’s promise to pardon all who truly turn to Him.

If these were genuine Christians who then consciously and intentionally rejected the gift

of grace, the author is saying there sin is impossible to forgive. They would be the “land that

drinks the rain” only to become barren and only useful for being purged.

A third option is one who interacts with the Holy Spirit but does not partake of salvation.

Acts 8 presents an example of this in the man Simon Magus. This is more than a mere issue of

18 Guthrie, 219-220.

7

logic. This addresses the core of soteriology. Without understanding what the author of

Hebrews is saying, this passage becomes hopelessly entangled in diverging theological thought.

Verses seven and eight are based on the understanding of verses four through six. Bruce

summarizes his commentary of verses seven and eight by applying verses four through six.

Useful crops mark a believer’s life. “By their fruit you will recognize them”, Jesus said

(Matthew 7:16). When someone’s life is fruitful for the kingdom of God, the world and

Christians can observe the productivity. Conversely, when someone’s life is void of fruitfulness

for the kingdom of God, the lack of fruit is also observable by the world and Christians.

Although Bruce does not explicitly state one way or the other, this argument seems to underscore

that the fruit of one’s life does not earn salvation but reveals the true state of the heart.19

Guthrie explicitly states this entire passage, from four through eight, is actually dealing

with those who are unbelievers. This is closest to the third option presented above. Outwardly,

they seem Christian but in their hearts, they have not truly been converted. Their falling away,

then, is when the actions on the outside match what has always been on the inside.20

Lane echoes his fellow commentators through the use of the Greek prepositions. Because

of the observable lifestyle of everyone (verses seven and eight), the author of Hebrews is able to

make his assertions in verses four through six. Lane concludes, “in the parable all interest is

concentrated on the harvest, rather than on preliminary stages of growth”.21 The harvest will

reveal the truth of the heart. The author of Hebrews was capable of looking into the hearts of his

readers. Instead, he was able to challenge them, as the Apostle Paul does all writing, “Examine

yourselves to see whether you are in the faith; test yourselves” (2 Corinthians 13:5a).

Conclusion19 Bruce, 149-150.

20 Guthrie, 230.21 Lane, 143.

8

Earlier in his exhortation to the Hebrews, the author reminds them of the active and living

nature of the word of God (Hebrews 4:12). This premise for the author reminded the readers

then and today of the importance of understanding and applying God’s word. The complications

of Hebrews 6:1-8 do not overshadow its importance or vitality. The reminder is still needed

today: falling away from the message of Christ is the sign that the ground in which the gospel

was planted was not good soil. As Christians examine themselves, may they use this reminder

from Scripture to honestly evaluate their life in light of the truth. The truth is “the word of

God…judges the thoughts and attitudes of the heart” (Hebrew 4:12).

Bibliography

Bruce, F.F. The Epistle to the Hebrews. The New International Commentary on the New Testament. Grand Rapids: William B. Eerdmans Publishing Company, 1990.

Guthrie, George H. The NIV Application Commentary: Hebrews. Grand Rapids: Zondervan, 1998.

Lane, William L. Vol. 47A, Word Biblical Commentary : Hebrews 1-8. Word Biblical Commentary. Dallas: Word, Incorporated, 2002.