5. Biblical Interpretation: Epistles

6 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and Fof faith toward God, 2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and hof eternal judgment. 3 And this will we do, if God permit. 4 For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, 5 And have tasted the good word of God, and the powers of the world to come, 6 If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 10 For God is not unrighteous to forget your work and glabour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. 11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: 12 That ye be not slothful, but followers of them who Fthrough faith and patience inherit pthe promises. 13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15 And so, after he had patiently endured, he obtained the promise. 16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon Fthe hope set before us: 19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Step 1: Grasping the text in their town.

Observations from the text

6:1 opens with “Therefore” marking a logical connection for what follows with what precedes ch. 6 (namely, 5:11-14)

v. 1 encourages the audience to press on to maturity in their faith, going beyond the basic doctrines

List in v. 1-2 expounds the “principles of the doctrine of Christ” (i.e., basic doctrines) in 1a

v. 3 "this we will do” seems to refer back to the author’s exhortation to “press on to maturity” and implies that such maturity is granted by God to some, but not to others.

v. 4 begins with “For” implying a logical connection between vv. 1-3 and the verses which follow

List in v. 4-5 explains the pronoun subject (“If they fall away...”) of v. 6

Qualities of those who “fall away” from vv. 4-5:

“once enlightened” (“those who have been given light”)

“tasted of the heavenly gift” (literally, “the gift of heaven”)

“were made partakers of the Holy Ghost”

“have tasted the good Word of God”

“have tasted of the powers of the world to come”

v. 6b gives the reason why restoring such a person to repentance is impossible

v. 7-8 give a metaphorical explanation of 6b (metaphor of two types of soil--one which produces fruit and is blessed, one which is fruitless and is cursed).

v. 9 shows that the author is persuaded that his audience is not like those described in v. 6; “But” is used to contrast what follows (description of the author’s feelings towards his audience) with what preceded (description of those who suffer eternal judgment); In contrast to such people, the author is assured of his audience’s salvation.

Note that the author of Hebrews does not say in vv. 4-5 that he is describing people who are ‘saved.’ He uses intentionally vague descriptions which make us think he’s talking about someone who is saved, but stops short of describing them as ‘saved.’

He could have described them simply as ‘people who are saved, and then fall away.’ He is very direct and straightforward when describing how he perceives his audience’s status in verse 9, using the phrase ‘things that belong to salvation’ of them.

Thus, it seems likely that the author of Hebrews is using imagery in vv. 4-5 that appear to describe a Christian, but in fact, they are not truly regenerate, as evidenced by their lack of fruit.

v. 10 gives the author’s reason for his confidence in their salvation: their persistent good works, the love and service they show for the saints.

v. 11 expresses the author’s desire that they continue demonstrating such good works so that they may have full assurance of hope until the end.

v. 12 shows encourages them to imitate faithful believers who exercised patience and inherited the promises.

vv. 13-15 Show the example of Abraham who received a promise from God, endured faithfully, and received what God promised.

vv. 16-17 How can the Hebrews be sure that God will do what he has said concerning their salvation? God has made an oath.

vv. 17-18 They can trust God’s oath for two unchanging (‘immutable’) reasons: 1) His purposes (or, ‘counsel’) are unchanging and 2) it is impossible for God to lie.

vv. 19-20 The unchanging character of God (as demonstrated in Christ’s work on the cross) is the anchor for our hope.

Summarizing the text:

The author of Hebrews desires to expound the mysteries of how Christ fulfills the high priestly role of Melchizedec (5:9-10), but feels unable to do so because of the spiritual immaturity of his audience 5:11-14. He urges his audience to press on to spiritual maturity and move past the basic doctrines of the Christian faith (6:1-2). He reminds them that spiritual maturity is a gift from God, dependent upon God’s grace not merely upon human efforts, but clearly believes both are necessary since he exhorts them to take an active role in their maturation (6:3).

He urges them to press on to maturity by means of a warning of what happens in the case of those who do not press on to maturity. Such people take a very active role in the church and appear to everyone to be true believers but ultimately “fall away.” Such people cannot be “reconverted,” because there is no more to be done for them. They have seen the “Light of the world,” received the gift of communion, seen the power of the Spirit, they have heard the Word of God, have been witnesses to God’s Kingdom being established on earth and yet still do not believe. Christ’s sacrificial death and miraculous resurrection was not enough for such people—they remain unconvinced. They are like soil which has received the seed and rain, yet refuses to yield fruit. They will suffer eternal judgment, whereas those who press on to maturity and yield fruit in their lives evidencing their maturity will be blessed.

But the author does not think that his audience belongs to the group destined for judgment. Rather, he is convinced that they are truly saved (6:9). He is convinced of their salvation because of the fruit in their Christian lives—their love and service to fellow believers. He urges them again to press on in their maturation so that they may have “full assurance of hope until the end” (6:11) and so become like those heroes of the faith who endured through trials and received the blessings which were promised to them.

One such hero of the faith is Abraham, who received an unchangeable promise from God (6:13-14). But Abraham had to patiently endure and wait to receive the blessings God promised (6:15). God’s promises can be trusted because his character is unchanging and his purposes are unchanging (6:16-18). Just like Abraham, the Hebrews must trust in God’s purpose and character as they endure trials, holding to the hope set before them. The basis of this hope is found in the priesthood of Jesus Christ. Jesus acts as our spiritual high priest. Like Melchizedec, he is not a Levitical priest, but a much greater type of priest—a priest who can atone for the sins of his people “once for all” with one perfect, everlasting sacrifice (6:18b-20).

Step 2: Measuring the width of the river to cross.

Differences between us and the original audience:

We’re not Hebrews

We don’t speak Greek or Hebrew.

The author isn’t speaking directly to us when he says “we are persuaded better things of you, things that accompany salvation.” (v. 9) We cannot rely upon the author of the letter to the Hebrews for assurance of our salvation

Similarities between us and the original audience:

Some church members are immature in their faith.

Some people seem to be true believers and later apostatize.

We desire to have assurance of our salvation and hope.

We are New Testament believers, under the same covenant as the original audience.

Step 3: Crossing the Principlizing Bridge

Many who are part of the Church are immature believers and need to press on to maturity. (vv. 1-3) Some do not press on to maturity because they were never truly regenerate. Such people have seen the light of Christ, participated in God’s blessings, witnessed the power of the Holy Spirit, heard the Word of God, and participated in the Kingdom of God but ultimately fall away. (vv. 4-6) If that was not enough to change their heart, there is nothing more that can be done for them. Christ’s work on the cross was once and for all. (v. 6) How can we know who are true believers and who are not? By the fruit of their lives. Those who produce fruit in their lives when a seed is planted and watered will be blessed by God with eternal life. Those who do not produce fruit will suffer eternal judgment. (v. 7)

We may have assurance of our salvation if we, too, persistently have fruit in our lives consistent with the Gospel. Evidences of salvation include love-filled labor for Christ and to his saints. (vv. 9-10) But we must persist in our fruitfulness and endure to the end, just like Abraham. (vv. 11-15) But our endurance doesn’t depend upon our own efforts—we can rest assured that we will be saved because of the unchanging nature of God. (vv. 16-18) Thus, ultimately, true assurance of salvation is rooted in the priesthood and finished work of Jesus Christ. (vv. 19-20)

Evaluating our Theological Principle

Is our theological principle:

reflected in the text?

timeless--not tied to a specific situation?

not culturally bound?

compatible to the teaching of the rest of Scripture?

relevant both to the biblical and contemporary audience?

Step 4: Consult the Biblical Map

Is our principle consistent with the broader teaching of Scripture?

Necessity of Fruit as evidence Faith:

Hebrews 3:14 ESV

14 For we have come to share in Christ, if indeed we hold our original confidence firm to the end.

Matthew 3:8–10 ESV

8 Bear fruit in keeping with repentance. 9 And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham. 10 Even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down and thrown into the fire.

John 15:8 ESV

8 By this my Father is glorified, that you bear much fruit and so prove to be my disciples.

Colossians 1:10 ESV

10 so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God;

James 2:14 ESV

14 What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?

Mt. 3:8-10, 7:16-20, 13:1-23, 21:33-44; Jn 15:1-17; Gal. 5:22-23; Col. 1:10; Jas 2:14-26

Apparent apostasy revealed to be lack of regeneration:

1 Jn. 2:18-19

True saints will endure to the end/Guarantee of salvation:

Hebrews 10:38–39 ESV

38 but my righteous one shall live by faith, and if he shrinks back, my soul has no pleasure in him.” 39 But we are not of those who shrink back and are destroyed, but of those who have faith and preserve their souls.

Romans 8:29–30 ESV

29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

2 Timothy 1:8–14 ESV

8 Therefore do not be ashamed of the testimony about our Lord, nor of me his prisoner, but share in suffering for the gospel by the power of God, 9 who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began, 10 and which now has been manifested through the appearing of our Savior Christ Jesus, who abolished death and brought life and immortality to light through the gospel, 11 for which I was appointed a preacher and apostle and teacher, 12 which is why I suffer as I do. But I am not ashamed, for I know whom I have believed, and I am convinced that he is able to guard until that day what has been entrusted to me. 13 Follow the pattern of the sound words that you have heard from me, in the faith and love that are in Christ Jesus. 14 By the Holy Spirit who dwells within us, guard the good deposit entrusted to you.

Rom. 8:29-39

2 Tim 1:8-14 (esp. v. 12)

Step 5: Grasping the Text in our Town (Application)

If we struggle to grasp the basic doctrines which the author of Hebrews lays out in Heb 6:1-2, we need to take to heart his warning about spiritual immaturity.

Spiritual immaturity can be a sign that we are not truly saved.

Our assurance of salvation does not come from a spiritual moment, but from a life of consistent fruit. (See Gal 5:22-23 for fruit of the Spirit.)