THE PROBLEM OF HEBREWS 6 AND 10
Hebrews 6:4-6; 10:26-29
Pastor Theodore W. Ertle
I. CONFUSING COMMENTARIES
Perhaps you are one who is troubled with the book of Hebrews, especially those two sections often discussed: Hebrews 6:4-6 and 10:26-29. You know it doesn’t mean a saved person can lose his salvation as it can’t contradict the remainder of Scripture. Perhaps, like myself, you were taught that the writer was addressing unsaved persons in this book as well as saved...so that one passage refers to one, the next to the other and so forth. Perhaps you learned that there are five parentheses to the unbeliever tucked away in the book to believers. Perhaps you are still troubled...the book is for the interpreter and scholar...not ordinary readers. According to what you have learned “we” and “us” in one verse is to believers but the “we” and “us” of the next verse is to the unbeliever. Or you look at the description of the man in Hebrews 6 and 10 and say, “If I saw that man in any other passage he would be a believer.”
1. He is “once for all enlightened”. (These quotes are from the Amplified NT.)
2. He has “consciously tasted the heavenly gift”.
3. He has become a “sharer of the Holy Spirit”.
4. He has “felt how good the Word of God is”.
5. He has felt “the mighty power of the age and world to come”.
6. He has “acquired the knowledge of the truth”.
7. He has been “consecrated (sanctified) by the covenant blood”.
But your favorite Bible scholar says that these are not really believers. So you say, “If I can’t take it at face value, I will leave it for the interpreters.” Or, perhaps like some Bible expositors, you see the difficulties and dismiss them with the explanation that “certainly God is talking to believers (face value) but this is a non-theological passage that presents a contrary-to-fact situation.” In other words, God is saying something which will not and cannot happen...it is a “for instance”.
A few years ago a casual remark of a dear friend in the ministry brought the book out of the scholars’ den and led me to the place where I could say, “I no longer know the interpretations of the book...I know the book!” The remark of my friend was that a missionary of his church believed that the whole book was for believers and presented earthly and heavenly corrective measures for the child of God who turns from truth. No more was said. I reread Hebrews with this thought and lo, this “hard” book began to make clear sense without the notes of an interpreter before me. This study is to present a brief sketch of Hebrews 6 and 10 in this light.
II. CONSISTENT TO CONTEXT
A. Consistent theme with the remainder of Scripture
Before coming to the text we ought to consider reasonableness of this truth, namely, stewardship, accountability, and judgment of believers. In I Samuel 2, Eli the priest had wicked sons which he did not control. Recall how God judged this good priest as well as the wicked sons. Eli was responsible. If God could judge Eli for being a doting, indulgent father, obviously God is not Himself a doting, lax Father toward His children. There is that group which says if we know we have a salvation that isn’t lost then we can go sin all we please. Isn’t that silly? Do earthly children have to be kept in doubt about their family standing to be made to obey? Actually, the truth is that BECAUSE we are sons, the father (or Heavenly Father) takes appropriate steps to correct us. (Hebrews 12:5-11). Samples of other Scriptures which call for consideration here are: I Corinthians 5:5; 11:30; I John 5:16; II John 8; and I Corinthians 3:12-17. The culmination of all this discipline and reward will be the Judgment Seat of Christ (Romans 14:10-12; II Corinthians 5:10; I Corinthians 4:4, 5).
B. Consistent theme in view of the background of the epistle
Also by way of introduction, we ought to consider the reason for this letter. It was written to believing Jews who, because of severe persecution and trials plus remembering the impressive temple and priestly ritual, were considering a move back to the old position of Judaism. The question is “going on” or “going back”, not salvation. All the Scripture in the next point is pertinent to the setting. See chapter 10:32-35 for a picture of this situation.
C. Consistent theme within the epistle
Observe the consistent warning throughout the book. Observe, too, that at “face value” they are to believers. Observe finally that the whole book has this subdominant theme of Hebrews 6:4-6 and 10:26-29. (The dominant theme is the superiority of Christ over everything that can be turned back to.)
Hebrews 2:1 “we...let them slip” (Who are “we”?)
Hebrews 2:3 “we...neglect” (This does not say “reject”, does it?)
Hebrews 3:6 “if we hold fast the confidence..unto the end.” (Is this way of salvation or the life that brings reward?)
Hebrews 3:8 “harden not your hearts” (Not like unsaved ones but like Israel who walked with God for 70 years. v. 9)
Hebrews 3:12 “brethren...you...heart of unbelief...departing.” (Here’s our theme!)
Hebrews 3:13 “lest..you be hardened” (Are unbelievers to “exhort one another” about this?)
Hebrews 3:14 “we...we...our confidence...” (Is he telling an unsaved person to “hold steadfast”?)
Hebrews 3:15 “Harden not your hearts” (Still addressing the brethren of verse 12, isn’t he?)
Hebrews 4:1 “us...you” (This is no salvation appeal, but rather an appeal for steadfastness.)
Hebrews 4:11 “let us labor...” (The labor in this verse is not for salvation--Ephesians 2:1, 9--neither can the fall be from salvation!)
Hebrews 4:14 “we...let us hold fast” (Theme)
Hebrews 5:12 “ye” (These are believers in danger of what all these past verses speak.)
Hebrews 6:1 “let us go on” (Some interpreters say these are not saved! But aren’t they the same ones of 5:12?)
Hebrews 6:5-6 Here is the penalty, result of not heeding the theme.
Hebrews 6:11 “you..diligence...hope unto the end” (Still the theme of “go on, not back”.)
Hebrews 10:23 “let us hold fast”
Hebrews 10:25 “not forsaking the assembling of ourselves” (The application is not just to the services missed--but to forsaking the assembly.)
Hebrews 10:26 “we” (Who are “we”? The same people as verses 23-25 aren’t they? If not, how can we know?)
Hebrews 10:30 “...the Lord shall judge His people” (II Corinthians 5:10 or Revelation 20:11-15?)
Hebrews 10:35 “Cast not away...your confidence...which has reward” (There is not reward to the confidence of mere professing people, is there?)
Hebrews 10:36 “you need endurance” (literally) (Theme is “go on, not back”.)
Hebrews 10:38 “If that man draw back” (literally) (Theme is “go on, not back”.)
Hebrews 11:6 Compare with 10:38.
Hebrews 12:1 “let us lay aside every weight...run with endurance...the race” (Theme)
Hebrews 12:3 “lest ye be wearied and faint”
Hebrews 12:15 Same theme--”defiled” because careless or bitter and turn back. Grace here is not the grace of salvation but the supply of grace that brings a full reward.
Hebrews 12:25 “ye...we...we” Same as Hebrews 2:3
Hebrews 12:28 “we...us...we” Positive part of theme - “go on.” v. 29 reminds of the other part of the theme.
Hebrews 13:22 “...brethren...suffer the word of exhortation...written...unto you...”not just the teaching of the superiority of Christ but the exhortations were to the “brethren”: Isn’t this “face value”?
D. Consistent theme with the examples used in the book
1. The example of Israel
Begun in chapter 3 and carried on, Israel is NOT illustrative of an unbeliever close to salvation!
a. All Israel was redeemed by the Passover blood (Exodus 6:6; 15:13).
b. All “baptized...in the cloud and in the sea” (I Corinthians 10:1-2).
c. They were the dwelling place of God in the pillar of fire and the tabernacle. (Exodus 25:8; 29:45-46; 40:34-38)
d. They all partook of the symbols of grace and acceptance like as we have in the “cup” and “bread”. (I Corinthians 10:3, 4)
As HIS people they lost all blessing and incurred penalty because they turned from His truth. As such, this is the unexcelled example for believers today (I Corinthians 10:11). This is precisely the message of Hebrews!
2. The example of “rest”
Begun also in chapter 3 and expounded in chapter 4, this “rest” is not the rest of redemption wherein we rest in the finished work of Christ for us. God’s redeemed people, Israel, were promised a “rest” if they would “go on, not back” (theme of Hebrews). The “rest” was blessing, rest, peace and dominion in the promised land. You do not labor to enter salvation! This “rest” is the result of labor (Hebrews 4:11).
- This rest is the fullness of spiritual inheritance. (Hebrews 10:35, 36; II John 8; Deuteronomy 12:9)
- This rest is the rest from spiritual labor in spiritual blessing. (Revelation 14:13; Deuteronomy 12:10, 11)
- This rest is the rest from spiritual labor in spiritual satisfaction. (Hebrews 4:4, 10)
The difference is in being barely saved or abundantly saved...the issue is “going on, not back”. It is possible to be saved but bring “no pleasure” to our Redeemer. (Hebrews 10:38)
3. The example of overcomers
The heroes of Hebrews 11 are not given to encourage those who are “short of salvation” but to “us” of Hebrews 12:1 that we might not faint (12:3) but strive (12:4). The issue, again, is not salvation but salvation-plus, that is a “good report” (11:2, 39), “pleasing Him” that He might be our “rewarder” (11:6). You see, this is not a see-saw exhortation to saved then lost, but from beginning to end has the theme “go on, not back”.
4. The example of Esau
Esau in Hebrews 12:15-17 can only be a type of a real child of God. The question was birthRIGHT. He was not self-deceived or a mere professor. What Esau lost was the blessing of his birth not the fact of his birth (and it is called “blessing” in 12:17). The “repentance” of this verse is not with regard to redemption but restoration. It is possible to “go back” to the point of no restoration by repentance! Israel, we saw earlier, suffered the same fate as Esau...their entrance to “rest” was lost and it was not regainable by repentance at the time in question, namely, the first opportunity to enter Canaan instead of dying in the wilderness in God’s displeasure. The book of Hebrews warns us of “turning back” to discipline and His displeasure, even to the point from which we cannot regain the “blessing by repentance” as in Hebrews 6:4-6 and 10:26-29.
III. CONFIRMING CONTENTS
Now we are prepared to examine the actual texts of our study. At this point there is a face value foundation upon which a face value interpretation of these verses can be laid. This study is not to argue Hebrews 6 and 10, but to reconsider the meaning of the whole book to see if the “face value” approach isn’t more exact and consistent than the oft “interpreted” approach.
As a preface to considering the texts, Hebrews 6:4-6 and 10:26-29, it should be noted that they teach the same truth and are parallel except for the point of view:
Hebrews 6:4-6 REVEALS THE ULTIMATE PENALTY OF TURNING BACK FROM THE HUMAN SIDE. That is, there is a point at which repentance will no longer restore us to the place of reward and blessing.
Hebrews 10:26-29 REVEALS THE ULTIMATE PENALTY OF TURNING BACK FROM THE DIVINE SIDE.
A. Hebrews 6:4-6
1. Note the “us” and “we” in verses 1 and 3. It is to believers throughout the book...has it changed?
2. “Enlightened” (v. 4) means “made to see light”. In Hebrews 10:32 the same Greek word is used (“illuminated”). Clearly the word is used, in context, of people truly saved. Face value would say these were the same persons.
3. “Tasted” (v. 4) means “partake” and “eat”. The meaning again is face value as the writer has used the word before in Hebrews 2:9...diminish anything from this word and heresy is the result in 2:9 and inconsistency in 6:4!
4. “Partakers” (v. 4) in use means “fully hold along with”. This meaning is very clear in its first usage in Hebrews 1:9 where it is translated “fellows”. The other passages where this word is used cannot be toned down to the “interpreted” meaning of “casually go along with”. See Hebrews 3:1; 3:45; 12:8.
5. “Repentance” (v. 6) is the lost item not regeneration. The person is not blocked off from saving grace, for he has eternal redemption (5:9; 9:12); rather he is blocked off from regaining the lost blessing and position by confession as in I John 1:9. This passage may well be considered parallel to I John 5:16 for the person with the door of repentance and restoration closed is most obviously in a “sin unto death”. “Sin unto death” is a phrase of dual translation, both doubtlessly right:
a. “Sin that causes (physical) death.”
b. “Sin that lasts till (physical) death.”
It is a call home to judgment. Repentance is a word for believers. Six times in Revelation 2 and 3 the Lord so commands the churches.
6. “Renew” (v. 6). It is not straining to say that this is an important word. The Greek meaning is “renew, restore, revitalize”. In English the “re-” signifies “back to an original or former state or position” (Webster). The Greek word has the corresponding Greek prefix. You cannot renew an insurance policy if you were never covered by it. A genuine “repentance” was experienced by these people or “renewal” is a rather absurd word. Or if their repentance was not genuine, who cares if it is “renewed”?
7. “Crucify afresh” (v. 6). “Afresh” like “renew” signifies a salvation experience. Following Christ proclaims His risen and exalted position over us, and our position of separation from, and repudiation of the world that crucified Him. To turn back (theme of the book) is to take again our position with the mocking crowd and thus re-crucify, so far as we are concerned (“to ourselves”), the Son of God. This could not be done by one who was never aligned with the Lord Jesus Christ in genuine salvation, for he never left the mob - even if, like Judas, he walked in redeemed company!
8. “Burned” (v. 8) does not mean hell. Grammatically it can refer back to “thorns and briars” (the unacceptable works). It is the opposite of v. 7 which deals with “blessing”, fruitfulness or reward. As an opposite of blessing and symbol of judgment, fire is not new in the context of believers’ accountability (John 15:6; I Corinthians 3:13-17).
9. “Things that accompany salvation” (v. 9). This verse has been taken to show a contrast of things which are for believers and things which are for unbelievers. Not so! See the last four words “though we thus speak”. This phrase tells us the meaning: “Though we speak like this to you, we are persuaded better things of you, (even) things that accompany salvation”. In other words, even though believers were addressed, still he expected them to go on, not back. It must be said that to suffer loss at the Judgment Seat of Christ is hardly an “accompaniment” of salvation. The writer expected better of them. He expected them to repent while they still had time. Verse 11 continues with the application of the whole context to believers.
B. Hebrews 10:26-29
1. “We” (v. 26). At face value wouldn’t this appear to be the same people as the “us...our...our” of v. 22, and the “us” of v. 23, and the “us...one another” of v. 24, and the “ourselves...one another...ye” of v. 25? What has happened that verse 26 has changed? Why not take at face value that these are the same people?
2. “Knowledge” (v. 26). This is a strong word denoting “true or experiential knowledge”, and is a fitting word to describe the saving knowledge of believers. The Tyndale Commentary on Philippians 1:9 has this exegetical footnote on this same Greek word. “‘Epignosis’ is almost a technical term for the decisive knowledge of God which is involved in conversion to the Christian faith.” Note again who received this knowledge...another “we”.
3. “No more” (v. 26) is another context-centered clue that declares that believers are in view (face value). “No more” is from a single Greek word and is an adverb of time which means “from that time on”, or literally “never again” (back to “sin unto death”). This word has a back door teaching that says there was sacrifice for sins up to this point...but “no more.”
4. “Devour the adversaries” (v. 27). Literally, His judgment will “eat the one who puts himself in opposition to Him”. It is not light matter to fall into His hands (v. 31). God reveals that there is, of necessity, hell for those who reject Jesus Christ, the Calvary Lamb as the Author of salvation. We ought not be surprised that God reveals here a severe judgment on careless or cold believers who reject Jesus Christ our High Priest as the Administrator of cleansing and blessing. Beware lest we get the false notion that God will not severely discipline His children that oppose and disgrace Him. Those who believe we’ve grown more like God by putting away our switches and paddles know very little about God.
5. “Sanctified” (v. 29). This word has been used twice before in this very chapter (vs. 10, 14) and at face value would denote a believer. To equate this word with I Corinthians 7:14 usage is difficult, to put it mildly, for here sanctification or consecration is not by union with believers as in I Corinthians, but by association or union with “the blood of the covenant”.
6. “Blood of the covenant” (v. 29) in context is a term denoting a salvation experience. In Hebrews 13:20-21 (the last of v. 20 and beginning of v. 21 should be read as a single phrase without punctuation) the “blood of the everlasting covenant” is a term of available and promised power. It is the power that can perfect believers, or in 10:20 can be counted lightly and “neglected” (Hebrews 2:3). The unbeliever is not under any covenant or contract!
7. “Despite unto the Spirit of grace” (v. 29). Despite means “insult” or “outrage”. Frankly, it the nature of pigs to leave the house and return to the mud (II Peter 2:22). Why should it insult or outrage the family? Actually, God has more cause to be insulted when a hypocrite stays. But if a son leaves the Father’s house to live with the pigs...then both insult and outrage are fully understood.
8. “The Lord shall judge His people” (v. 30). At the end of this severe warning there is this statement that God “shall judge HIS people”. This is followed, with no break, by exhortation to believers: “go on, not back” (vs. 32-38). In verse 38 believers are again warned about “drawing back”. In verse 39 it plainly says that the “drawing back” of a believer is not to perdition. The “we” group of Hebrews 10:26 and 39 have a saved soul, but they are not exempt from accountability and judgment at the hands of the Father.
IV. CONCLUDING COMMENTS
A. Word of Caution
First, the severe warnings of Hebrews 6 and 10 are not to be thought of as purgatory. The following is said at the risk of being misunderstood. Purgatory, though more painful at the moment, would perhaps be the easier way. For when released, the popular idea (purgatory is just an “idea”, not a doctrine of Scripture) is that the person enters into heaven of eternal bliss equally with all others. The Bible, however, suggests that eternity for the believers is a very practical and responsible relationship in worship and service to God. Our rewards, position and service are being determined NOW. For the believer the greatest of all tragedies would be to be “saved, so as by fire” (I Corinthians 3:15) and lose all works and services which would recommend us to eternal reward and responsibility. It is so serious and tragic that, I repeat...if such a place as purgatory could restore all we’ve lost, it would be desirable to the shame and eternal loss possible at the Judgment Seat of Christ!
Secondly, the severe warnings of Hebrews 6 and 10 are not to be a terror to believers who love the Lord yet have occasions or seasons of failure. That believer may expect chastisement (Hebrews 12:5-11) in proportion to his guilt. The penalty of Hebrews 6 and 10 differs in that it is the supreme penalty that a believer can incur and the penalty specifically for apostasy or forsaking the Gospel.
B. Word of Conclusion
There are no true salvation verses in this book, neither is an unsaved person exhorted to believe the Gospel and be saved. The reason is simply because the whole problem of this book is believers who because of trials and nostalgia for Judaism have yielded to carnal arithmetic. They “added” incorrectly the values of abiding in Christ. They “subtracted” the true life principle from their faith by “dividing” themselves from the finishing and sanctifying work of Christ. They were “multiplying” judgment to themselves by this move, evidently completed by some and contemplated by others.
This message is to the Church today even though some have claimed it to be dispensational to that era of Jews alone. The fact is, it matters little what “broken cistern” is returned to (Jeremiah 2:13). The point is that Christ, “the fountain of living waters”, is “forsaken”. Look up again the Scriptures of exhortation beginning in Part II, C and see their thrust to us in “face value” application.
Daniel Webster, a man of moral attainment as well as mental fame, was asked the greatest thought that had ever occupied his mind. He replied, “The fact of my personal accountability to God”. Let this thought be ours, and let us go on to the rewards and glory of obedience and not go back to the loss and shame of disobedience when we stand personally before our Lord and Saviour.