Hebrews 6

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 16 2 8 0 0 2. Elementary Teachings) 6:1 3) A cursory reading of this passage indicates that the author seems to have had second thoughts. In 5:12 14 he states that his readers cannot digest solid food and must live on milk. In 6:1 3 he tells them to go on to maturity and proceeds to prepare them to receive deeper spiritual truths. But upon closer examination we see at work an expert psychologist who rouses his audience by inducing shame. The effect of his remarks about their spiritual eating habits is expected to be positive.

His readers want to reach maturity, and the author prudently places himself at their level and, in effect, says that he is one with them in striving for maturity.) 1. Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, and of faith in God, 2. instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.) Instead of teaching the elementary truths of God s Word once more (see 5:12), the author urges his readers to go beyond these truths. They are not ignorant of the basic teachings of Christian doctrine; they need to be stimulated to progress in their understanding of the faith. They ought to review the elementary teachings about Christ, so that they are ready to receive further instruction.��8��) The introductory word therefore is retrospective.��9�� In the preceding verses, the writer contrasts the spiritually weak believer with the mature Christian. And the model he holds before his readers is that of the believer who strives for maturity. He exhorts them to go on to perfection after having left the elementary teachings behind.

Actually the author is saying, Let us & go forward to adult understanding (Phillips), and together we are able to do this. The verb that the author employs is a key word because it conveys the idea of actively exerting oneself to make progress. He includes himself and places himself on his readers level even though he, as the teacher, really occupies a higher position than the recipients of his letter. This implies that the writer has not yet achieved maturity in spiritual matters. Therefore, the author does not explain the elementary teachings about Christ but merely outlines them.) A. Foundation of) 1. repentance) 2. faith in God) B.

Instruction about) 1. baptisms) 2. laying on of hands) 3. resurrection of the dead) 4. eternal judgment��10��) a. Not laying again the foundation. Does the author refer to a standard of instruction in the church of the first century? Perhaps. F. F.

Bruce points out that the items listed among the elementary teachings are as much Jewish as they are Christian.��11�� We assume that these doctrines were given much more prominence in the Christian church than in the Jewish synagogue. These truths also may have been used as a catechism that new converts were required to learn before they were fully accepted.) Because the readers know that to be members in the church they must have a foundation of repentance and faith, the writer states that it is not necessary to lay that foundation anew. He is spelling out for his audience the difference between the basic doctrines (which he calls a foundation) and the deeper truths of Scripture (which believers ought to study in order to progress in their spiritual lives). He concludes that because of their membership believers already have laid the foundation.��12��) 1 1 2 8 0 “tw://bible.?id=44.2.38|AUTODETECT|” b. The foundation of repentance from acts that lead to death. The first component of the Christian s spiritual foundation is repentance 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ). This means turning away from something that is detrimental to one s being. Basically repentance constitutes a negative action, in this case a change of mind that results in no longer performing acts that lead to death. Repentance, then, is an activity that involves the mind and thinking of a person a complete turnabout in the life of the believer. No longer does he show an interest in activities that lead to his destruction. He now shuns the effects of sin that bring about death 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=45.5.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” 6:23) 1 1 -1 9 0 “tw://bible.?id=45.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.11|AUTODETECT|” 7:11) 1 1 -1 9 0 0 ). Consequently, it would not be necessary for the author to ask his readers to lay the foundation of repentance again.) 1 1 2 8 0 “tw://bible.?id=44.20.21|AUTODETECT|” c. And of faith in God. Laying a foundation of faith in God was a positive action that believers had taken when they accepted Christ in faith. They turned from their acts that lead to death to life in Christ through faith. We would expect the author to write faith in Christ instead of faith in God, for Jewish converts to Christianity did not need to be instructed in the doctrine of faith in Israel s God. The difficulty disappears, however, when we realize that throughout his epistle the author speaks of God as revealed in Christ 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 “tw://bible.?id=52.1.9-52.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.9-52.1.10|AUTODETECT|” I Thess. 1:9 10) 1 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” ). Indirectly, the author reminds the reader of Jesus word, proclaimed at the beginning of this ministry: The time has come.& The kingdom of God is near. Repent and believe the good news 7 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” Mark 1:15) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ). This twofold message from the lips of Jesus is repeated by the apostles. For example, Peter on the day of Pentecost called the people to repentance, and as a result three thousand believers were added to the church 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.2.41|AUTODETECT|” 41) 1 1 -1 9 0 0 ).��13��) 1 1 2 8 0 0 Of course, faith is a prominent theme in Hebrews. Chapter 11 with its brief definition of faith and list of the heroes of faith is eloquent testimony to the author s interest in this theme. For the writer, faith constitutes complete trust as demonstrated by Joshua, who because of his faith entered the land God had promised (4:8). Everyone who puts faith in the gospel, says the author of Hebrews, enters God s rest (4:2 3).��14��) 1 1 2 8 0 “tw://bible.?id=41.7.4|AUTODETECT|” d. Instruction about baptisms. Next to the foundation of repentance and faith comes the instruction about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. The first phase in the believer s instruction is the teaching concerning baptisms. Interestingly enough, the writer uses not the common Greek word baptisma (baptism), but rather the term baptismos 7 1 -1 9 0 “tw://bible.?id=41.7.4|AUTODETECT|” Mark 7:4) 1 1 -1 9 0 “tw://bible.?id=58.9.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.10|AUTODETECT|” Heb. 9:10) 1 1 -1 9 0 0 ).��15�� Furthermore, the word is in the plural.) 1 6 2 8 0 0 What is the writer saying? Use of the plural provides sufficient reason to assume that he calls attention to washings other than Christian baptism. What these washings are has been debated at length by numerous scholars. I mention only a few interpretations:) 1. purification ceremonies (Qumran)) 2. triple immersion in the name of the Trinity) 3. multiplicity of baptismal candidates) 4. baptisms of water, blood, fire, and the Holy Spirit) 5. Levitical washings and Christian baptism��16��) 1 1 2 8 0 “tw://bible.?id=40.3.7|AUTODETECT|” The New Testament does refer to the baptism of John the Baptist 7 1 -1 9 0 “tw://bible.?id=40.3.7|AUTODETECT|” Matt. 3:7) 1 1 -1 9 0 “tw://bible.?id=41.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.30|AUTODETECT|” Mark 11:30) 1 1 -1 9 0 “tw://bible.?id=42.7.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.29|AUTODETECT|” Luke 7:29) 1 1 -1 9 0 “tw://bible.?id=43.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.23|AUTODETECT|” John 3:23) 1 1 -1 9 0 “tw://bible.?id=43.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.1|AUTODETECT|” 4:1) 1 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” Acts 1:22) 1 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.37|AUTODETECT|” 10:37) 1 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.18.25|AUTODETECT|” 18:25) 1 1 -1 9 0 “tw://bible.?id=44.19.3|AUTODETECT|” ) that was still practiced more than twenty-five years after his death 7 1 -1 9 0 “tw://bible.?id=44.19.3|AUTODETECT|” Acts 19:3) 1 1 -1 9 0 0 ). Also there is the Jewish rite of baptism for proselytes.) 1 1 2 8 0 0 The word baptismos is a Jewish-Christian term.��17�� The expression in the plural probably expresses a contrast between Christian baptism and all other religious washings & known to the readers. ��18��) 1 1 2 8 0 “tw://bible.?id=40.3.11|AUTODETECT|” Finally, the four Gospels and Acts mention the baptism with the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 1 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” and parallels; ) 7 1 -1 9 0 “tw://bible.?id=44.1.5|AUTODETECT|” Acts 1:5) 1 1 -1 9 0 “tw://bible.?id=44.11.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.16|AUTODETECT|” 11:16) 1 1 -1 9 0 0 ). Although this particular form of baptism is different from the washing that the word baptismos describes, it has significance for the next phase of instruction, the imposition of hands.) 1 1 2 8 0 “tw://bible.?id=44.8.17|AUTODETECT|” e. The laying on of hands. In Acts the imposition of hands results in the outpouring of the Holy Spirit. For example, Peter and John visited the believers in Samaria and placed their hands on the Samaritans, who as a consequence received the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=44.8.17|AUTODETECT|” Acts 8:17) 1 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” ). Ananias put his hands on Saul (Paul), who received both his sight and the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=44.9.17|AUTODETECT|” Acts 9:17) 1 1 -1 9 0 “tw://bible.?id=44.19.6|AUTODETECT|” ). In Ephesus, Paul laid his hands on some disciples of John the Baptist who were recipients of the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=44.19.6|AUTODETECT|” Acts 19:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.6.6|AUTODETECT|” Other passages show that the practice of laying hands on someone relates to the ceremony of ordination to service: ministering to the needs of the poor 7 1 -1 9 0 “tw://bible.?id=44.6.6|AUTODETECT|” Acts 6:6) 1 1 -1 9 0 “tw://bible.?id=44.13.3|AUTODETECT|” ); proclaiming the gospel 7 1 -1 9 0 “tw://bible.?id=44.13.3|AUTODETECT|” Acts 13:3) 1 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” ); or pastoring the church 7 1 -1 9 0 “tw://bible.?id=54.4.14|AUTODETECT|” I Tim. 4:14) 1 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.6|AUTODETECT|” II Tim. 1:6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.9.18|AUTODETECT|” Apart from the instances that mention the imposition of hands in connection with healing 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 “tw://bible.?id=41.5.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.23|AUTODETECT|” Mark 5:23) 1 1 -1 9 0 “tw://bible.?id=41.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.5|AUTODETECT|” 6:5) 1 1 -1 9 0 “tw://bible.?id=41.7.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.32|AUTODETECT|” 7:32) 1 1 -1 9 0 “tw://bible.?id=41.8.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.8.23|AUTODETECT|” 8:23) 1 1 -1 9 0 “tw://bible.?id=42.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.13.13|AUTODETECT|” Luke 13:13) 1 1 -1 9 0 “tw://bible.?id=44.28.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.8|AUTODETECT|” Acts 28:8) 1 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” ) and with Jesus blessing the children 7 1 -1 9 0 “tw://bible.?id=40.19.13|AUTODETECT|” Matt. 19:13) 1 1 -1 9 0 “tw://bible.?id=40.19.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.19.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=41.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.16|AUTODETECT|” Mark 10:16) 1 1 -1 9 0 0 ), the New Testament is silent.) 1 1 2 8 0 0 What did the practice of laying hands on a believer mean to the first recipients of the Epistle to the Hebrews? John Calvin declares that baptized children, after a period of instruction in the faith, received another rite that of laying on of hands. This rite was intended as confirmation of their baptism and originated in the time of apostles.��19�� This may very well be the explanation of the practice, although substantiating evidence is scarce.) 1 1 2 8 0 “tw://bible.?id=19.16.10|AUTODETECT|” f. The resurrection of the dead. The next phase in the believer s instruction is his knowledge concerning the resurrection of the dead. Already in Old Testament times the doctrine of the resurrection was known 7 1 -1 9 0 “tw://bible.?id=19.16.10|AUTODETECT|” Ps. 16:10) 1 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.26.19|AUTODETECT|” Isa. 26:19) 1 1 -1 9 0 “tw://bible.?id=26.37.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.37.10|AUTODETECT|” Ezek. 37:10) 1 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” ). In the days of Jesus and the apostles, the general public knew the teaching about the resurrection from the dead 7 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” John 11:24) 1 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.7|AUTODETECT|” ), and the Pharisees separated themselves from the Sadducees because the two groups disagreed about this doctrine 7 1 -1 9 0 “tw://bible.?id=44.23.6-44.23.7|AUTODETECT|” Acts 23:6 7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.11.25|AUTODETECT|” Jesus taught the doctrine of resurrection by claiming it for himself: I am the resurrection and the life 7 1 -1 9 0 “tw://bible.?id=43.11.25|AUTODETECT|” John 11:25) 1 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” ); the apostles made this teaching the foundation of their gospel proclamation 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” Acts 1:22) 1 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.2.32|AUTODETECT|” 2:32) 1 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” 5:30) 1 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” 10:40) 1 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” 13:37) 1 1 -1 9 0 “tw://bible.?id=44.17.31-44.17.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.31-44.17.32|AUTODETECT|” 17:31 32) 1 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” 26:23) 1 1 -1 9 0 0 ). The author of Hebrews also refers to this doctrine directly (11:35) and indirectly (2:14 15).) 1 1 2 8 0 0 g. And eternal judgment. The two doctrines of the resurrection and of eternal judgment are logically related, but I do not think that we should explain the first as the resurrection of the righteous and the second as the judgment on the wicked. The author does not provide sufficient information, and therefore we do well to understand the words as general references to these teachings.) 7 1 2 8 0 “tw://bible.?id=58.6.2|AUTODETECT|” Hebrews 6:2) 1 1 -1 9 0 “tw://bible.?id=44.24.25|AUTODETECT|” is the only text in the New Testament that gives the reading eternal judgment. The passage that is somewhat similar is ) 7 1 -1 9 0 “tw://bible.*?id=44.24.25|AUTODETECT|” Acts 24:25) 1 1 -1 9 0 0 , which says, Paul discoursed on righteousness, self-control and the judgment to come. That Jesus returns to judge the living and the dead is a basic teaching eventually formulated in the three ecumenical creeds: the Apostles , the Nicene, and the Athanasian.) 1 9 2 8 0 0 3. And God permitting, we will do so.) The text because of its brevity fails to communicate clearly what the author intends to say. Thus it has been explained in various ways.) a. The writer plans to visit the readers after the release of Timothy (13:23); then, arriving with Timothy, he will instruct them in the elementary truths about Christ. The objection to this interpretation is indirectly supplied by the author himself, who wants his readers to advance to maturity. Why would he teach them elementary articles of faith after teaching them doctrines that are hard to explain (5:11)?) b.

The pronoun we is used editorially the author refers to himself as he does in 5:11. However, the main verb in the preceding verses is in the first person plural ( let us & go on to maturity ; 6:1), and the writer counts himself an equal of the recipients of his epistle. Using the editorial we in 6:3, therefore, would break the flow of thought.) c. The main verb let us & go on receives the emphasis in 6:1. The author, after stating the exhortation, simply and positively indicates that he and his readers will fulfill the exhortation. He adds the clause and God permitting.

That is, although the writer of Hebrews takes his task of teaching and pastoring seriously, God has to open the hearts of the people who receive instruction in the truths of God s Word. In fact, this clause may be understood as an introduction to 6:4 6, where the author teaches that for some people repentance has become an impossibility.) ) Greek Words, Phrases, and Constructions in 6:1 3) Verse 1) ������ the second aorist active participle in the nominative plural from the verb ����� (I give up). Because of its close relationship to the main verb ��������, the participle may be understood to connote exhortation (let us leave).) 1 1 2 8 0 “tw://bible.?id=58.6.1|AUTODETECT|” ��������� this noun occurs twice in the New Testament ) 7 1 -1 9 0 “tw://bible.?id=58.6.1|AUTODETECT|” Hebrews 6:1) 1 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=51.3.14|AUTODETECT|” Colossians 3:14) 1 1 -1 9 0 0 and means perfection, maturity. It is derived from the verb ������� (I bring to an end) that appears nine times in Hebrews, more than in any other New Testament book. The noun ��������� in context is the opposite of ������ (5:13)) 1 6 2 8 0 0 �������� the present middle subjunctive, first person plural of the verb ���� (I carry). The subjunctive is hortatory; the present tense indicates that the author and readers of Hebrews are indeed going to do this; and the middle shows a reflexive action. Interpreting the verb in the passive voice (let us be carried [by God]) seems to diminish emphasis on human responsibility.) Verse 2) ������� a noun derived from �������� (I put or lay upon). The -��� ending points to the activity or the ceremony of the imposition of hands.) �������� this noun has its roots in the verb ������� (I rise up). Especially in Acts and in the Epistles, the noun is followed by the noun ������, with variations.) Verse 3) ��������� this verb from ����� (I do) is in the first person plural, future active indicative. The textual variant is ��������� the first person plural, first aorist active subjunctive.

Manuscript evidence favors the reading of the future indicative. And this reading is more appropriate in the context than the exhortation let us do so.��20��) 1 1 2 8 0 “tw://bible.?id=46.16.7|AUTODETECT|” ������� the form is the third person singular, present active subjunctive of ������� (I allow, permit). Although the context and even the verb tense differ, a similar construction occurs in ) 7 1 -1 9 0 “tw://bible.?id=46.16.7|AUTODETECT|” I Corinthians 16:7) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 3. No Repentance) 6:4 6) In chapters 3 and 4 the author of Hebrews discussed the sin of unbelief that resulted in apostasy. Now in one lengthy sentence (6:4 6) he develops that teaching in greater detail. The emphasis in this sentence falls on the main verb to be brought back to repentance (v. 6), which is introduced negatively by the phrase it is impossible.) 4. It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, 5. who have tasted the goodness of the word of God and the powers of the coming age, 6. if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.) Throughout the epistle the writer has admonished his readers to accept the Word of God in faith and not to fall into the sin of unbelief that results in eternal judgment (2:1 3; 3:12 14; 4:1, 6, 11; 10:25, 27, 31; 12:16 17, 25, 29). In 6:4 6 he does not address the recipients of his letter, but instead he states a truth that emerges from an earlier reference to the Israelites perishing in the desert because of their unbelief.

This truth also applies to the Hebrews, even though the author omits the personal reference in 6:4 6.) Before we discuss the details of the passage, we need to look at the major points that divide the text. We ask three questions.) a. Who are the people mentioned in 6:4 6? They are those characterized by four participles that in the original Greek display poetic rhythm: enlightened, tasted, shared, tasted. There is no particular connection among these participles, although some commentators like to see a sequence of baptism, Lord s Supper, ordination, and perhaps even proclamation in this verse.) Those who have once been enlightened. From the second century to the present, writers have associated the verb enlightened with baptism.��21�� Added weight is given to this interpretation by the restrictive word once.

And in the broader context of the passage, the term baptisms does appear in 6:2. We can point out many similarities between baptism and enlightenment. For example, the early Christian practice of scheduling baptisms at daybreak utilizes the symbolism of the receding night of sin and the rising sun that illumines the baptismal candidate, who enters a new life.) 1 1 2 8 0 “tw://bible.?id=58.10.26|AUTODETECT|” But the verb enlightened also has other meanings. The author uses the word again in 10:32, where the expression seems to be synonymous with knowledge of the truth 7 1 -1 9 0 “tw://bible.?id=58.10.26|AUTODETECT|” Heb. 10:26) 1 1 -1 9 0 “tw://bible.?id=42.11.36|AUTODETECT|” ). Besides the two occurrences in Hebrews, the verb appears nine times in the New Testament and has a broader meaning than a reference to baptism 7 1 -1 9 0 “tw://bible.?id=42.11.36|AUTODETECT|” Luke 11:36) 1 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 1 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.5|AUTODETECT|” I Cor. 4:5) 1 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 1 1 -1 9 0 “tw://bible.?id=49.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.9|AUTODETECT|” 3:9) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Tim. 1:10) 1 1 -1 9 0 “tw://bible.?id=66.18.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.18.1|AUTODETECT|” Rev. 18:1) 1 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.21.23|AUTODETECT|” 21:23) 1 1 -1 9 0 “tw://bible.?id=66.22.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.5|AUTODETECT|” 22:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Who have tasted the heavenly gift. Suppose that someone has attended the worship services of the church, has made profession of faith, has been baptized, and has taken part in the active life of the church; he has tasted the broken bread and taken the cup offered to him at the celebration of the Lord s Supper. Then this new convert has indeed tasted the heavenly gift.) 1 1 2 8 0 “tw://bible.?id=43.4.10|AUTODETECT|” To limit the interpretation of this phrase however, is decidedly narrow.��22�� The New Testament itself provides a broader explanation. Jesus identifies himself as the gift of God when he talks to the Samaritan woman at the well 7 1 -1 9 0 “tw://bible.?id=43.4.10|AUTODETECT|” John 4:10) 1 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” ). Peter designates the Holy Spirit the gift of God 7 1 -1 9 0 “tw://bible.?id=44.2.38|AUTODETECT|” Acts 2:38) 1 1 -1 9 0 “tw://bible.?id=44.8.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.8.20|AUTODETECT|” 8:20) 1 1 -1 9 0 “tw://bible.?id=44.10.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.45|AUTODETECT|” 10:45) 1 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.11.17|AUTODETECT|” 11:17) 1 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” ). And in his epistles, Paul mentions the gift of grace and the gift of righteousness. He associates these gifts with Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.5.15|AUTODETECT|” Rom. 5:15) 1 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” II Cor. 9:15) 1 1 -1 9 0 “tw://bible.?id=49.3.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.7|AUTODETECT|” Eph. 3:7) 1 1 -1 9 0 “tw://bible.?id=49.4.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.4.7|AUTODETECT|” 4:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.6.2|AUTODETECT|” Who have shared in the Holy Spirit. The original Greek indicates the close connection between the preceding clause and this one. In the general context of 6:4, we may see a link between the phrase the laying on of hands 7 1 -1 9 0 “tw://bible.?id=58.6.2|AUTODETECT|” Heb. 6:2) 1 1 -1 9 0 0 ) and the sharing in the Holy Spirit, especially if we understand the heavenly gift to be the Holy Spirit.��23��) 1 1 2 8 0 “tw://bible.?id=46.12.7-46.12.11|AUTODETECT|” Sharing in the Holy Spirit implies that this is done in fellowship with other believers. And the Spirit of God manifests himself in various spiritual gifts given to the members of the church 7 1 -1 9 0 “tw://bible.?id=46.12.7-46.12.11|AUTODETECT|” I Cor. 12:7 11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Who have tasted the goodness of the word of God. The writer of Hebrews does not specify the extent of the Word, only that the Word is good. When God speaks, man receives a good gift. Once more the writer of Hebrews uses the verb to taste to indicate the enjoyment of receiving this gift. This enjoyment consists in hearing the Scriptures proclaimed and in obtaining spiritual nourishment from that Word.) And the powers of the coming age. The continuation of tasting the Word of God is experiencing the powers of the age to come.

First, note that the author uses the plural form powers. That is, they are part of the signs, wonders and various miracles that he has mentioned earlier (2:4). These powers belong to the coming age, but already in this age they are evident. The writer does not say what these powers are, although we note that they are directed toward the advancement of the church throughout the world.) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” The phrase the coming age (with slight variations) occurs only six times in the New Testament: three times in the Gospels 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=41.10.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.30|AUTODETECT|” Mark 10:30) 1 1 -1 9 0 “tw://bible.?id=42.18.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.30|AUTODETECT|” Luke 18:30) 1 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” ) and three times in the Epistles 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.2.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.2.7|AUTODETECT|” 2:7) 1 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” Heb. 6:5) 1 1 -1 9 0 0 ). Because the New Testament writers use this phrase rather infrequently, we ought to exercise prudence in interpreting it. In principle we are able to experience in the present age the powers that belong to the future age.��24�� When the coming age dawns, we shall fully realize the supernatural powers we now are allowed to observe.) 1 2 2 8 0 0 The author of Hebrews has described a number of experiences some persons have had. In a sense he is deliberatively vague, for he merely lists phenomena but does not clarify who experiences them. He continues, however, and relates what happens to these people.) b. What happens to the people mentioned in 6:4 6? The author adds a participle that many translators preface with the conditional particle if.��25��) 1 1 2 8 0 “tw://bible.?id=19.95.0|AUTODETECT|” If they fall away. I am not sure that the author intends to say that the Hebrews will never be apostate. In the preceding chapters he spoke of apostasy and illustrated this by quoting from ) 7 1 -1 9 0 “tw://bible.?id=19.95.0|AUTODETECT|” Psalms 95) 1 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” . The Israelites who in the desert fell away had put blood on the doorpost in Egypt and eaten the Passover lamb; they had left Egypt, consecrated their first-born males to the Lord, and crossed the Red Sea; they could see the pillar of cloud by day and the pillar of fire by night; they had tasted the waters of Marah and Elim and daily ate the manna God provided; they had heard the voice of God from Mount Sinai when God gave them the Ten Commandments (see Exod. 12 20). Yet these same Israelites hardened their hearts in unbelief, and because of their disobedience they fell away from the living God 7 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” Heb. 3:12) 1 1 -1 9 0 “tw://bible.?id=58.3.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.3.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=58.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.4.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ). The author of the Epistle to the Hebrews teaches that apostasy that rises from unbelief results in a hardening of the heart and an inability to repent (3:13; 4:2; 6:6; 10:26; 12:15).) 1 14 2 8 0 0 On the other hand, the writer speaks encouraging words to the recipients of his epistle. In the extended context he writes: Even though we speak like this, dear friends, we are confident of better things in your case things that accompany salvation (6:9).) What does the passage (6:4 6) mean for the original readers of Hebrews? Does the author merely sound a warning or does he think that the Israelites example would be imitated by the people he addresses in his letter? The constant, repetitive, and heartfelt warnings of the author prove conclusively that apostasy can occur (3:12 13; 4:1, 11; 12:15). Repeatedly he places before the readers the responsibility of guarding the spiritual well-being of each other, so that no one will fall by following their [the Israelites ] example of disobedience (4:11).) A distinction must be made at this point. The author speaks about falling away, not about falling into sin.

For example, Judas fell away from Jesus and never returned to him; Peter fell into sin but soon afterward saw the resurrected Jesus. The two concepts (apostasy and backsliding) may never be confused. In 6:6, the author refers to apostasy; he has in mind the person who deliberately and completely abandons the Christian faith.��26��) Apostasy does not take place suddenly and unexpectedly. Rather it is part of a gradual process, a decline that leads from unbelief to disobedience to apostasy. And when the falling away from the faith happens, it leads to hardening of the heart and the impossibility of repentance.��27�� The author, using the example of the Israelites, has shown the process that results in apostasy (3:18; 4:6, 11).) If the Israelites in the days of Moses deliberately disobeyed the law of God and received its just punishment (2:2; and see 10:28), how much more severely do you think a man deserves to be punished who has trampled the Son of God under foot (10:29)?) Where do the recipients of the epistle fit into this process? The author chides them for being slow to learn (5:11), lazy (6:12), and feeble (12:12).

Constantly he exhorts them to strengthen their faith (4:2; 10:22 23; 12:2). If their faith continues to weaken, they will fall prey to unbelief that leads to disobedience and apostasy.) It is impossible & to be brought back to repentance. We notice at least two items in this passage that are purposely vague. First, in the preceding verses (5:11 6:3) and the following verses (6:9 12), the writer uses the first and second person plural pronouns we and you, but in verses 6:4 6 the third person plural pronouns those and they occur. Second, the subject of the verb to be brought back is missing. The writer does not reveal the identity of the implied agent.

Is he saying that God does not permit (6:3) a second repentance? Or does he mean that a person who has fallen away from the living God cannot be restored to repentance because of the sinner s hardened heart? Although the writer does not provide the answer, we assume that both questions could receive an affirmative response.) The use of the pronoun we in the broader context of 6:4 6 demonstrates that God never fails the believer who in faith trusts in him. God makes the unchanging nature of his purpose very clear to the heirs of what was promised (6:17), and he does so by swearing an oath. And the heirs of the promise are the author and readers of the Epistle to the Hebrews.) Is the Christian church unable to bring a hardened sinner back to the grace of God?��28�� Again the writer does not provide an answer in the context of the passage. In another connection, however, he repeats the general sentiment of 6:4 6 and writes: If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left (10:26).

The author does not say anything about restoring a hardened sinner; what he refers to is the impossibility of removing sin because the person sins deliberately. The word deliberately received all the emphasis in the original Greek because it stands first in the sentence. If a person who is familiar with the elementary teaching about Christ sins deliberately, restoration by way of repentance is an impossibility.) c. Why is this so? The writer of the epistle gives two reasons: to their loss they are crucifying the Son of God all over again and they are subjecting him to public disgrace. ) Of course the author obviously is using a metaphor; those who have fallen away do not literally crucify the Son of God and put him to open shame. Note that the writer uses not the personal name Jesus or the official name Christ, but rather the appellation Son of God to express on the one hand the divine exaltation of the Son and on the other hand the utter depravity of the sinner who has turned away from, as well as against, the Son of God.) The one who has fallen away declares that Jesus ought to be eliminated.

As the Jews wanted Jesus removed from this earth and thus lifted him up from the ground on a cross, so the apostate denies Jesus a place, banishes him from this earth, and metaphorically crucifies the Son of God again. Thus he treats Jesus with continuous contempt and derision and knowingly commits the sin for which, says the author of the epistle, there is no repentance (6:6) and no sacrifice (10:26). The sinner can expect God s judgment that will come to him as a raging fire that will consume the enemies of God (10:27).) ) Doctrinal Considerations in 6:4 6) 1 1 2 8 0 “tw://bible.?id=40.19.26|AUTODETECT|” The connection between verses 3 and 4 should not be overlooked. The words God permitting must be seen in relation to the phrase it is impossible. Of course, Jesus said in regard to salvation that with God all things are possible 7 1 -1 9 0 “tw://bible.?id=40.19.26|AUTODETECT|” Matt. 19:26) 1 1 -1 9 0 “tw://bible.?id=41.10.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.10.27|AUTODETECT|” Mark 10:27) 1 1 -1 9 0 “tw://bible.?id=42.18.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.18.27|AUTODETECT|” Luke 18:27) 1 1 -1 9 0 0 ). The context here, however, differs. God changes the heart of sinful man to make him receptive to the gospel. But God does not permit willful sin to go unpunished. Thus it is impossible to bring such a person to repentance.) 1 1 2 8 0 “tw://bible.?id=4.15.30-4.15.31|AUTODETECT|” The Old Testament, at various places, speaks about the consequences of sinning willfully against God. For example, in ) 7 1 -1 9 0 “tw://bible.?id=4.15.30-4.15.31|AUTODETECT|” Numbers 15:30 31) 1 1 -1 9 0 0 , God says, Anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people. Because he has despised the Lord s word and broken his commands, that person must surely be cut off; his guilt remains on him. ) 1 1 2 8 0 0 Acquainted with the teachings of the Old Testament on this subject, the writer of Hebrews compares the man who sinned by rejecting the law of Moses with someone who has trampled the Son of God under foot and has insulted the Spirit of grace (10:29). He poses a rhetorical question: Will not the person who has offended the Son of God and the Holy Spirit receive more severe punishment than the one who rejected the law of Moses?��29�� The answer is: Of course.) 1 1 2 8 0 “tw://bible.?id=40.12.32|AUTODETECT|” God does not permit anyone to despise willfully his Son, his Word, and his Spirit. Deliberately sinning against God in full awareness and knowledge of God s divine revelation constitutes sin against the Holy Spirit 7 1 -1 9 0 “tw://bible.?id=40.12.32|AUTODETECT|” Matt. 12:32) 1 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.29|AUTODETECT|” Mark 3:29) 1 1 -1 9 0 “tw://bible.?id=42.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.12.10|AUTODETECT|” Luke 12:10) 1 1 -1 9 0 0 ).��30�� This sin God does not forgive.) 1 1 2 8 0 0 Theological questions about the genuineness of repentance and faith of people who fall away from Christ remain unanswered. The writer refuses to judge people; instead he warns them not to fall into the same error that the Israelites in the desert committed. He encourages his readers to grow spiritually and continue to obey God s Word.) 1 1 2 8 0 “tw://bible.?id=4.14.29|AUTODETECT|” We face a mystery when we see God leading the chosen nation of Israel out of Egypt and then destroying the people who were twenty years old and more in the desert 7 1 -1 9 0 “tw://bible.?id=4.14.29|AUTODETECT|” Num. 14:29) 1 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” ); when we see Jesus spending a night in prayer before he appointed Judas as one of his disciples 7 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” Luke 6:12) 1 1 -1 9 0 “tw://bible.?id=42.6.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” ) and later declaring that Judas was doomed to destruction 7 1 -1 9 0 “tw://bible.?id=43.17.12|AUTODETECT|” John 17:12) 1 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” ); and when we see Paul accepting Demas as a fellow evangelist who years later deserted Paul because Demas loved this world 7 1 -1 9 0 “tw://bible.?id=55.4.10|AUTODETECT|” II Tim. 4:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” The writer of Hebrews observes that disobedient Israelites died in the desert because of unbelief. By analogy, the possibility that individuals who have professed the name of Christ will fall away is real 7 1 -1 9 0 “tw://bible.?id=40.7.21-40.7.23|AUTODETECT|” Matt. 7:21 23) 1 1 -1 9 0 0 ). Is it possible for true believers to turn away from Christ? Constantly the author exhorts the recipients of his epistle to remain faithful, for God is faithful. God does not break his good promises to his people. God is not unjust (6:10). Therefore, says the writer, imitate those who through faith and patience inherit what has been promised (6:12).) 1 6 2 8 0 0 ) Greek Words, Phrases, and Constructions in 6:4 6) Verse 4) ������� this adjective in the neuter singular appears four times in Hebrews (6:4, 18; 10:4; 11:6). As the first word in a lengthy sentence, it receives great emphasis. Note that ������� is far removed from its complement ����������� in 6:6.) ��� the word occurs fourteen times in the New Testament, eight of which are in Hebrews. Its placement in 6:4 is significant: between the definite article (those) and the participle (have been enlightened). The word is contrasted with ����� (6:6).) ����������� it is noteworthy that the first five participles, excluding ��������� (6:5) in 6:4 6 are in the aorist tense and that the last two participles (6:6) are in the present tense. �����������is used twice in Hebrews (6:4; 10:32).) 1 1 2 8 0 “tw://bible.?id=43.2.9|AUTODETECT|” ����������� closely connected to the preceding participial phrase with the adjunct �� is the clause who have tasted the heavenly gift. The aorist middle participle from the verb ������� (I taste) governs the noun gift in the genitive case. In 6:5 the same participle takes the accusative case of the noun word. To maintain that the use of the genitive is partitive and that of the accusative holistic in these two instances is not without difficulty. For example, the accusative case is also used in ) 7 1 -1 9 0 “tw://bible.?id=43.2.9|AUTODETECT|” John 2:9) 1 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” for the water that had been turned into wine. A holistic interpretation in that verse is impossible.��31�� Therefore, I suggest that the variation in ) 7 1 -1 9 0 “tw://bible.?id=58.6.4|AUTODETECT|” Hebrews 6:4) 1 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” 5) 1 1 -1 9 0 0 is stylistic.) 1 2 2 8 0 0 ���������� the aorist passive participle is deponent and is therefore translated in the active voice.) Verse 5) 1 1 2 8 0 “tw://bible.?id=6.21.45|AUTODETECT|” ���� the word is described as ����� (good). Generally the translation goodness of the word is given to indicate that the gospel and its promises [are] full of consolation. ��32�� See the Septuagint reading of ) 7 1 -1 9 0 “tw://bible.?id=6.21.45|AUTODETECT|” Joshua 21:45) 1 1 -1 9 0 “tw://bible.?id=6.23.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=6.23.15|AUTODETECT|” 23:15) 1 1 -1 9 0 “tw://bible.?id=38.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.1.13|AUTODETECT|” Zechariah 1:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Verse 6) 1 1 2 8 0 “tw://bible.?id=26.14.13|AUTODETECT|” ������������ this compound in the aorist active participial form occurs once in the New Testament; it appears in the Septuagint reading of ) 7 1 -1 9 0 “tw://bible.?id=26.14.13|AUTODETECT|” Ezekiel 14:13) 1 1 -1 9 0 “tw://bible.?id=26.15.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=26.15.8|AUTODETECT|” 15:8) 1 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” . It is synonymous with the verb �������� (to fall away) in ) 7 1 -1 9 0 “tw://bible.?id=58.3.12|AUTODETECT|” Hebrews 3:12) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 ����������� not the aorist tense but the present tense is used in this active infinitive to express the progressive idea of the verb. It is introduced by the adjective ������� (6:4) and signifies the impossibility of renewing the fallen sinner. The verb occurs in early Christian literature in connection with regeneration and baptism. ��33��) ������������� this active participle, as well as the one that follows, is in the present tense. The tense of the participles reflects the reason why repentance is impossible. Consequently the translation of the participles expresses cause. The prefix �� signifies again. ) 1 1 2 8 0 “tw://bible.?id=40.1.19|AUTODETECT|” ������������������ the word is a compound from the preposition ���� (beside) and �������� (I show). It can have a favorable connotation in the sense of to set forth as an example and a negative connotation of to subject to public disgrace. Like the preceding participle, the word appears only once in the New Testament 7 1 -1 9 0 “tw://bible.?id=40.1.19|AUTODETECT|” Matthew 1:19) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 4. Blessings of God) 6:7 12) 7. Land 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. 8. But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.) In the agrarian society of the first century, people lived much closer to the land than many of us in our day. When the writer of Hebrews depicts the rainfall, the crops, the thorns, and the thistles, his readers readily understand the significance of the author s illustration.

We are more analytical and like to see the comparison presented schematically.) Land) that drinks in the rain) often falling on it) and) that produces a crop that produces thorns and thistles ) useful to those is worthless ) for whom it is and ) farmed in danger of ) receives the blessing being cursed. ) of God. In the end it will be burned. ) ) ) Note the following observations.) a. The rain keeps falling on the land as a continual blessing from God; the land drinks in the rain.) b. One part of the land is being cultivated, and as a result of this diligent labor it keeps on producing the fruit of the field to nourish the people; in full view of everyone God is blessing the land, the laborers, and the persons receiving the crops.) c. Although the rain keeps falling on the other part of the land, too, no one tills the field, sows seed, and plants seedlings. The owner of the field does not seem to show interest in his land, and therefore thorns and thistles have taken the place of fruit-bearing crops.

The useless land eventually will be cleared of these thorns and thistles by burning them.) 1 1 2 8 0 “tw://bible.?id=1.1.11-1.1.12|AUTODETECT|” d. The contrast between productive land and worthless land is expressed in a few places in the Old Testament 7 1 -1 9 0 “tw://bible.?id=1.1.11-1.1.12|AUTODETECT|” Gen. 1:11 12) 1 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.18|AUTODETECT|” 3:17 18) 1 1 -1 9 0 “tw://bible.?id=23.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.5.1|AUTODETECT|” Isa. 5:1) 1 1 -1 9 0 “tw://bible.?id=23.5.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.5.6|AUTODETECT|” 6) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 e. Verses 7 8 serve to illustrate the teaching of verses 4 6. When we look at the illustration, we can see the broad lines of the picture; however, the details are somewhat obscure and cannot be distinguished. The lines are these: God s blessings, in the form of rain, keep falling on the land. The structure of the land, together with the diligent labor of the workers, brings forth a crop; but in the absence of laborers working the field, the rain nourishes only thorns and thistles that grow in abundance. By analogy, believers and those who have fallen into unbelief receive continual blessings.

If the heart of man is evil, all the blessings of God do not make him prosper spiritually. Instead, God s blessings, when they are rejected by an unbelieving heart, eventually are turned into a curse. And the unbeliever stands condemned.) 1 1 2 8 0 “tw://bible.?id=40.7.20|AUTODETECT|” f. The purpose of the author s illustration is to warn the recipients of his letter that merely observing, tasting, and experiencing the blessings of God cannot save a person unless genuine spiritual rebirth has taken place. When rebirth is evident and God s blessings are received with thanksgiving, spiritual life develops and brings forth fruit. The words of Jesus ( by their fruit you will recognize them [) 7 1 -1 9 0 “tw://bible.?id=40.7.20|AUTODETECT|” Matt. 7:20) 1 1 -1 9 0 0 ]) tell the story. Not the rain alone, but the rain and the labor expended in tilling the land, determine the crop that the land produces.) 1 4 2 8 0 0 9. Even though we speak like this, dear friends, we are confident of better things in your case things that accompany salvation. 10. God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them.) The pastor-teacher speaks words of tender love to his people. He addresses them as dear friends and by this term conveys his pastoral love to them. The writer wants to relate that in his opinion the readers are heirs of the promise of salvation. The recipients of his epistle ought not think that they are the apostates described in the preceding passage.

All that the author wants to do in these verses is to warn them to avoid unbelief. Now he encourages his readers by assuring them that they are to receive better things that pertain to their salvation.) Speaking in the plural (the first person we), the author says we are confident. Presumably he employs the word we editorially, as he has done at other places (for example, 5:11).��34�� He instills assurance in the hearts and minds of the readers, and as a faithful pastor he ministers to the needs of his people. He does not drive them to despair. He looks at the positive marks the readers display in their labor of love. Therefore, he writes that he is absolutely positive about their glorious future, for they will receive things that accompany salvation.

What these better things are the author does not say. The context seems to indicate that he contrasts the miserable destiny of the apostate and the glorious inheritance of the believer. Believers are sure of better things to come things closely associated with salvation.) Someone could raise the question of fairness concerning man s destiny. God is just, counters the writer. He knows exactly what he is doing because he has your spiritual well-being in mind always. He remembers your labor performed in his service as you, out of loving concern, helped others in need.) 1 1 2 8 0 “tw://bible.?id=24.31.34|AUTODETECT|” Scripture teaches that God will forgive wickedness and will no longer remember the sins 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 1 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” ) of those people who know the Lord and who have his law written on their hearts. Sin God forgets, but deeds of kindness done in the interest of his people he remembers. These deeds may be forgotten by those who perform them, whether these consist of feeding the hungry, welcoming strangers, clothing the poor, or visiting the sick and the prisoner. Jesus word is to the point: I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me 7 1 -1 9 0 “tw://bible.?id=40.25.40|AUTODETECT|” Matt. 25:40) 1 1 -1 9 0 0 ). The labors of love ultimately are performed for Jesus, and deeds of kindness God does not forget.) 1 6 2 8 0 0 One of the characteristics of the writer is that he introduces a subject at one point and returns to it later at another place where he provides additional information. In 6:10 he merely states that his readers have done works of love. In 10:32 34 he reminds them of having endured suffering when they helped those who were persecuted, of sympathizing with those in prison, and of rejoicing when their property was confiscated.) The readers demonstrated their love for their neighbors when troubles and hardship were evident, and they continued to show unselfish love. This love is the fruit of a regenerated heart that is always ready to serve God s people. Their lives exemplify the field that brings forth a crop useful for God s people, in marked contrast to the author s picture of a field overgrown with thorns and thistles.) God is just. He does not forget to bless that which is good and to punish that which is evil.

On those who have fallen away and have hardened their hearts, he brings judgment; on those who reflect God s virtues, he showers his blessings. And what are these blessings? In this earthly life the believer receives strength to withstand temptation and trials so that his faith continues to grow and develop; in the life of the coming age these blessings consist of being with Jesus eternally and fully appropriating the reality of salvation.) 11. We want each of you to show this same diligence to the very end, in order to make your hope sure. 12. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.) As a true pastor the writer is concerned about the spiritual life of the individual church member. Throughout his epistle he has taken an interest in the individual (3:12; 4:1, 11) and has stressed the corporate responsibility of the church.

He is not satisfied that many believers are developing spiritually; he wants everyone to make progress. Thus he proves to be an imitator of Jesus, who does not wish to see any of his people wander. In short, he is the shepherd tending the spiritual flock.) Once again the author employs the plural pronoun we editorially. What he desires is that everyone individually show the same diligence in ministering in love to the needs of God s people. He fears that some members of the church are deficient in the virtue of hope. This deficiency will be detrimental to the spiritual development of the believer.) 1 1 2 8 0 “tw://bible.?id=58.6.10-58.6.12|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=58.6.10-58.6.12|AUTODETECT|” Hebrews 6:10 12) 1 1 -1 9 0 0 the writer features three well-known virtues: love, hope, and faith. Mentioned frequently in the New Testament, these three virtues are integrally related to one another.��35�� To use an illustration, the Christian s spiritual growth is supported by the tripod of faith, hope, and love. When one of the legs of this tripod bends, the other two legs will fall, and spiritual development ceases.) 1 24 2 8 0 0 The apostles constantly urge the believers to grow spiritually. For example, Peter, in his second epistle, encourages his readers to grow in the grace and knowledge of our Lord and Savior Jesus Christ (3:18) and to be all the more eager to make your calling and election sure (1:10). When the writer of Hebrews exhorts his readers about making their hope sure, he puts into service the word diligence, which expresses something of the greatness of the Christian s responsibility for the development of his life. ��36�� Believers must show this diligence to the very end, says the writer. Many desire to have full assurance but fail to put forth any effort toward diligence.) Admonishing the recipients of his letter not to become lazy, the writer resorts to sound psychology. Earlier he indicated that they had not progressed beyond the elementary truths of God s word (5:12) and were still infants in the faith. In 6:12 he does not say that they have been lazy; rather, he exhorts them and says, We do not want you to become lazy.

He speaks words of encouragement. He is positive in his evaluation; he exhorts them to imitate those who are inheriting the promises through faith and patience; he directs their attention to the saints who have appropriated God s promises. Claiming these promises always calls for faith and patience.) Although the writer does not specify in 6:12 who the inheritors are, the context reveals that he is thinking of Old Testament saints Abraham (6:13) and the heroes of faith (chap. 11) and saints of his own day.) Believers are inheritors of God s promises. The word inherit calls attention to the dividing of a legacy; an inheritor is entitled to possess part of that legacy. The legacy in this case consists of God s promises given to all believers. The author of Hebrews tells the readers to imitate the saints in their faithful trust, perseverance, and zeal.

He introduces the subject of faith, hope, and love in 6:10 12; and true to form he elaborates on and fully discusses the topic in 10:22 24, 35 39; and 11.) ) Doctrinal Considerations in 6:7 12) The Christian is familiar with the themes of faith and love, but the theme of hope does not receive the attention the other two topics do. In our day of instant success, hope may seem outmoded. But in the days of Jesus and the apostles, this concept was relevant. Except for Mark, James, II Peter, Jude, and Revelation, the motif of hope appears in all the books of the New Testament. Paul stresses the concept more than any other New Testament writer.��37�� Hope teaches endurance and an eager anticipation of that which will become reality. God promises eternal life to everyone who believes in his Son, and the believer expects the promise of eternal life to be fulfilled.

Thus hope arises from and supports faith. There can be no hope without faith in Christ, for hope is rooted in him alone. Faith without hope would, by itself, be empty and futile. ��38��) To make his teaching graphic, interesting, and practical, the author applies illustrations taken from the world in which his readers lived. His illustration from agrarian life is apt and speaks to the recipients of his letter because they are able to relate to his teaching.) ) Greek Words, Phrases, and Constructions in 6:7 12) Verse 7) �� this noun in the nominative singular lacks the definite article, yet it is qualified by participles and adjectives. It is the subject of the verb ������������ (it shares) and is the unifying factor in both verses 7 and 8.) �T����� a two-ending adjective in the accusative singular; it modifies the noun ������� (crop). The adjective is a compound derived from �V (well) and ����� (placed; an adjective from the verb ������ [I place]).

The word contrasts with ������� (worthless) in the next verse. Note also that �P������ (blessing) is contrasted with ������� (curse).) Verse 8) ������� this two-ending adjective is derived from the privative (not) and ������� (accepted; from the verb ������� [I accept]). Some translations give the reading rejected; however, because this is not a moral issue, it is better to translate the word as worthless. ) ������� a noun in the genitive singular. It is genitive because of the adverbial preposition ���� (near). The noun is composed of ���� (down) and �� (curse).) Verse 9) ���������� the use of the perfect passive (from �����, I persuade) instead of the perfect active ���������� (we trust) is significant because it expresses the passive idea. The writer indicates that he has gained confidence in his readers on the basis of a lengthy investigation.��39��) ������ a participial form (present middle neuter plural accusative) from the verb �� (I have, hold).��40�� In the middle the meaning is to hold oneself to something.

The participle, then, signifies closeness, accompaniment, or associations; it controls the genitive case of the word �������� (salvation).) Verse 10) ���������� the aorist middle from ������������ (I forget) is followed by the genitive case of ���� (work); verbs of remembering and forgetting govern the genitive. The aorist is constative.) �� the genitive case of the relative pronoun in the feminine gender is attracted to the antecedent ����� on which it depends.) ������������� the aorist tense of this active participle relates to a past event. The present tense of ������������ refers to the deeds of love performed in the time when the author wrote his epistle.) Verse 11) 1 1 2 8 0 “tw://bible.?id=51.2.2|AUTODETECT|” ����������� this noun occurs twice in Hebrews (6:11; 10:22), and twice in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=51.2.2|AUTODETECT|” Col. 2:2) 1 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.5|AUTODETECT|” I Thess. 1:5) 1 1 -1 9 0 0 ). It is derived from the verb ���������� (I fulfill, convince fully) and means full assurance. ) 1 8 2 8 0 0 ) B. Hold on to God s Promise) 6:13 20) 13 When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, 14 saying, I will surely bless you and give you many descendants. 15 And so after waiting patiently, Abraham received what was promised.) 16 Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. 17 Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. 18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. 19 We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, 20 where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.) ) 1. The Promise to Abraham) 6:13 15) 1 1 2 8 0 “tw://bible.?id=45.4.18|AUTODETECT|” If there is anyone in Old Testament times who exemplifies the concept hope, it is Abraham. Against all hope, Abraham in hope believed and so became the father of many nations 7 1 -1 9 0 “tw://bible.?id=45.4.18|AUTODETECT|” Rom. 4:18) 1 1 -1 9 0 0 ). Exhorting his readers to have the full assurance of hope, the author illustrates his admonition by calling attention to Abraham. The patriarch known as the father of believers demonstrates that faith and hope are interrelated. Faith gives birth to hope, and hope in turn strengthens faith.) 1 2 2 8 0 0 13. When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, 14. saying, I will surely bless you and give you many descendants. ) Illustrations can be more effective at times than plain teaching. Earlier in chapter 6, the author illustrated the hardness of the unbeliever s heart by using the example of worthless land that was about to be cursed and burned (vv. 7 8). Once more he resorts to an illustration. What better example can he hold before the Hebrews than the life of faith and hope that Abraham lived?) 1 1 2 8 0 “tw://bible.?id=1.12.1-1.12.9|AUTODETECT|” Abraham was seventy-five years old when he received the promise: God would make him into a great nation in the land he would show Abraham 7 1 -1 9 0 “tw://bible.?id=1.12.1-1.12.9|AUTODETECT|” Gen. 12:1 9) 1 1 -1 9 0 “tw://bible.?id=1.12.6-1.12.7|AUTODETECT|” ). God appeared to him at Shechem and promised to give the land to Abraham s offspring 7 1 -1 9 0 “tw://bible.?id=1.12.6-1.12.7|AUTODETECT|” Gen. 12:6 7) 1 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.17|AUTODETECT|” ). God repeated this promise after Abraham and Lot separated 7 1 -1 9 0 “tw://bible.?id=1.13.14-1.13.17|AUTODETECT|” Gen. 13:14 17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.15.5|AUTODETECT|” Some years later, Abraham wanted to make Eliezer of Damascus his heir, because God still had not given Abraham a son. God told Abraham that his descendants would be as numerous as the stars in the sky 7 1 -1 9 0 “tw://bible.?id=1.15.5|AUTODETECT|” Gen. 15:5) 1 1 -1 9 0 “tw://bible.?id=1.16.16|AUTODETECT|” ). When Abraham was eighty-six years old, Ishmael was born 7 1 -1 9 0 “tw://bible.?id=1.16.16|AUTODETECT|” Gen. 16:16) 1 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” ); but God told him that Isaac, not Ishmael, was the fulfillment of the covenant promise 7 1 -1 9 0 “tw://bible.?id=1.17.21|AUTODETECT|” Gen. 17:21) 1 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.21.12|AUTODETECT|” 21:12) 1 1 -1 9 0 “tw://bible.?id=1.21.5|AUTODETECT|” ). Isaac was born when Abraham was a hundred years old 7 1 -1 9 0 “tw://bible.?id=1.21.5|AUTODETECT|” Gen. 21:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.25.26|AUTODETECT|” Abraham put his hope in God and trusted that God would keep his promise to make Abraham into a great nation. He waited twenty-five years for God to fulfill that promise. Sixty years after the birth of Isaac, Jacob and Esau were born 7 1 -1 9 0 “tw://bible.?id=1.25.26|AUTODETECT|” Gen. 25:26) 1 1 -1 9 0 “tw://bible.?id=1.25.7|AUTODETECT|” ). When these children were 15 years old, Abraham died at the age of 175 7 1 -1 9 0 “tw://bible.?id=1.25.7|AUTODETECT|” Gen. 25:7) 1 1 -1 9 0 0 ). At the time of his death, Abraham had one son of the covenant (Isaac) and one grandson of the covenant (Jacob).) 1 1 2 8 0 “tw://bible.?id=1.22.17|AUTODETECT|” God tested Abraham s faith on a mountain in the region of Moriah by telling him to sacrifice his son Isaac. God rewarded that faith by reiterating, on oath, the promise that Abraham had received: I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore 7 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” Gen. 22:17) 1 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” ). God gave Abraham this sworn promise not because he was God s friend 7 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” James 2:23) 1 1 -1 9 0 0 ), but because Abraham was singled out as a pattern and example for all believers. ��41�� As the author of the Epistle to the Hebrews asserts at the conclusion of chapter 11, Abraham was commended for his faith, yet he did not receive what had been promised (v. 39). That is, Abraham and all the other heroes of faith lived by faith and hoped for the coming of Christ. But they were not given the privilege of seeing the fulfillment of this promise. The recipients of the epistle, however, no longer lived with the promise. For them Christ fulfilled it.) 1 1 2 8 0 “tw://bible.?id=1.22.16|AUTODETECT|” God spoke to Abraham in human terms when he addressed the father of believers: I swear by myself, declares the Lord, & I will surely bless you 7 1 -1 9 0 “tw://bible.?id=1.22.16|AUTODETECT|” Gen. 22:16) 1 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.22.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=2.32.13|AUTODETECT|” ). God did not have to swear to guarantee the trustworthiness of his Word; his Word is true, and God will keep his promise. But God adapted himself to the ways of man and swore by himself 7 1 -1 9 0 “tw://bible.?id=2.32.13|AUTODETECT|” Exod. 32:13) 1 1 -1 9 0 “tw://bible.?id=19.95.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.95.11|AUTODETECT|” Ps. 95:11) 1 1 -1 9 0 “tw://bible.?id=23.54.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.54.9|AUTODETECT|” Isa. 54:9) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 The writer of Hebrews notes that man always swears by someone greater than himself; however, God has no one to excel him. Therefore, he swore by himself. The author constantly makes comparisons in his epistle. In this instance, however, he admits that there was no one greater for [God] to swear by. ) God in a sense identified himself with his Word when he swore and gave Abraham the promise. The solemn promise came directly in response to Abraham s faith, but its fulfillment would take centuries. When the fulfilling of a promise takes time, it needs added assurance in order to ward off doubt.) Abraham could see fulfillment of the promise only in Isaac, but that was only the beginning of all that God meant by the promise.

Therefore, God swore an oath. The oath assured Abraham that God would keep his Word in spite of the years of waiting that were in store for the recipients of the promise. Abraham indeed would have numerous descendants.) 15. And so after waiting patiently, Abraham received what was promised.) Abraham waited for twenty-five years to see the promise of Isaac s birth fulfilled. But he never saw the descendants promised him on oath when God said, I will surely bless you and give you many descendants. The father of believers saw only a partial fulfillment.��42��) 1 1 2 8 0 “tw://bible.?id=43.8.56|AUTODETECT|” Is there a conflict between 6:15 and 11:39? Hardly. At the end of the author s discussion of the heroes of faith he says, These were all commended for their faith, yet none of them received what had been promised (11:39). When we consider still another passage of Scripture, we gain additional insight. Although the full intent of Jesus word concerning Abraham is uncertain, Jesus in his controversy with the Jews told them: Your father Abraham rejoiced at the thought of seeing my day; he saw it and was glad 7 1 -1 9 0 “tw://bible.?id=43.8.56|AUTODETECT|” John 8:56) 1 1 -1 9 0 0 ).��43�� Abraham waited patiently for God s specific promise to him (Isaac s birth), saw the next generation when Jacob and Esau were born, and claimed the promise of the coming of the Messiah for himself. Abraham was not only a man of faith, but also a man of hope.) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 6:13 15) Verse 13) 1 1 2 8 0 “tw://bible.?id=58.12.26|AUTODETECT|” ������������� the aorist middle participle from ����������� (I promise) appears three times in Hebrews (6:13; 10:23; 11:11). In verb form it occurs once 7 1 -1 9 0 “tw://bible.?id=58.12.26|AUTODETECT|” Heb. 12:26) 1 1 -1 9 0 0 ). The aorist tense of the participle may be understood to be contemporaneous with the aorist of the main verb d����� (he swore).��44�� Because God repeated his promise to Abraham, it is advisable not to be too dogmatic but to understand that the aorist tense of the participle refers to all the incidents relating God s promise to Abraham.) 1 1 2 8 0 “tw://bible.?id=40.18.25|AUTODETECT|” �6��� the imperfect active indicative of �� (I have, hold) combined with the infinitive @����� (to swear) has the meaning was able, could 7 1 -1 9 0 “tw://bible.?id=40.18.25|AUTODETECT|” Matt. 18:25) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Verse 14) �P����� this present active participle of �P����� (I bless) together with the future active �P������ represents a Hebrew infinitive absolute construction that has been carried into the Greek because it is used in the Septuagint. In the Hebrew the combination of participle and verb strengthens the concept expressed; in the Greek the participle is redundant. Also in the sequence �������� ������� (multiplying, I will multiply) the emphatic use of the participle is evident. The redundancy is avoided in translation by rendering the participle as surely : I will surely bless you and I will surely multiply you. ) Verse 15) ������������ the aorist active participle from ���������� (I have patience), a compound construction from ������ (long) and ����� (passion), expresses Abraham s patient expectation. The participle describes Abraham s spiritual disposition.) 1 1 2 8 0 “tw://bible.?id=45.11.7|AUTODETECT|” ������� the verb ��������� (I obtain, attain) occurs four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.11.7|AUTODETECT|” Rom. 11:7) 1 1 -1 9 0 “tw://bible.?id=58.6.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.15|AUTODETECT|” Heb. 6:15) 1 1 -1 9 0 “tw://bible.?id=58.11.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.33|AUTODETECT|” 11:33) 1 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.4.2|AUTODETECT|” James 4:2) 1 1 -1 9 0 0 ), always in the aorist active tense. It is a compound from �� (on, toward) and ������� (I obtain, get). The compound is more intensive than the simple verb.) 1 4 2 8 0 0 2. Heirs of the Promise) 6:16 20) After providing the illustration that portrays Abraham as the recipient of the promise, the author of the epistle applies the teaching of the promise to all believers. As God assured Abraham of the veracity of his Word and therefore swore an oath, so also for the believers, called heirs of the promise, God confirms the promise with an oath.) 16. Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument.) 1 1 2 8 0 “tw://bible.?id=40.5.34|AUTODETECT|” As the Scriptures reveal, Jewish people resorted quickly to swearing an oath. They might swear by heaven 7 1 -1 9 0 “tw://bible.?id=40.5.34|AUTODETECT|” Matt. 5:34) 1 1 -1 9 0 “tw://bible.?id=40.23.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.23.22|AUTODETECT|” 23:22) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” ), by the earth 7 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” Matt. 5:35) 1 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.5.12|AUTODETECT|” James 5:12) 1 1 -1 9 0 “tw://bible.?id=40.23.16|AUTODETECT|” ), by the temple 7 1 -1 9 0 “tw://bible.?id=40.23.16|AUTODETECT|” Matt. 23:16) 1 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” ), by Jerusalem 7 1 -1 9 0 “tw://bible.?id=40.5.35|AUTODETECT|” Matt. 5:35) 1 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|” ), or in the name of the Lord God 7 1 -1 9 0 “tw://bible.?id=1.14.22|AUTODETECT|” Gen. 14:22) 1 1 -1 9 0 “tw://bible.?id=5.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.6.13|AUTODETECT|” Deut. 6:13) 1 1 -1 9 0 “tw://bible.?id=5.10.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.10.20|AUTODETECT|” 10:20) 1 1 -1 9 0 “tw://bible.?id=7.21.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=7.21.7|AUTODETECT|” Judges 21:7) 1 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=8.1.17|AUTODETECT|” Ruth 1:17) 1 1 -1 9 0 “tw://bible.?id=24.12.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=24.12.16|AUTODETECT|” Jer. 12:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” Most of the oaths were sworn in the name of God or that which was associated with God (heaven, the temple, or Jerusalem). That does not mean that the Jew identified God with the objects used as substitutes, but rather that the Jew of Jesus day did not take his oaths seriously. Jesus forbade the swearing of an oath 7 1 -1 9 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” Matt. 5:33 37) 1 1 -1 9 0 0 ) because of this sinful practice. He taught that a man s word must be unquestionably true so that, as a consequence, oaths would no longer be necessary.) 1 3 2 8 0 0 In a court of law, however, the judge administers an oath in order to uphold the truth. Indeed, men swear by someone greater than themselves when they invoke the name of God. They appeal to God because he is the ultimate truth, and thus in case they break the oath they risk divine revenge. In court the truth must be spoken by defendant, plaintiff, and their lawyers.��45�� The oath, then, settles the truth in any dispute.) 17. Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath.) Once again we read an argument that leads from the lesser to the greater. The Epistle to the Hebrews is replete with examples of this type of argument.

Man, by appealing to God, establishes the truth in a particular matter. How much more significant, by comparison, is the oath God himself swears to confirm the certainty of fulfilling his promises to those who have received them. The message that the author of Hebrews conveys is that man can depend on the utter truthfulness of God.) 1 1 2 8 0 “tw://bible.?id=43.17.17|AUTODETECT|” Actually the oath God swears is superfluous, for God himself is truth. Man because of sin confirms the truth of his words by invoking God s name, but God does not need to establish the truth. Jesus prayer to the Father testifies to this: Your word is truth 7 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” John 17:17) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Why, then, does God swear an oath? He wants to effectively show the heirs of the promise that they can rely fully on his Word. Accommodating himself to human customs, God swears an oath. He is conscious of man s weak faith. Therefore, to give man added assurance of the complete reliability of God s Word, God provides the extra affirmation.) 1 1 2 8 0 “tw://bible.?id=1.22.16-1.22.17|AUTODETECT|” Reading ) 7 1 -1 9 0 “tw://bible.?id=1.22.16-1.22.17|AUTODETECT|” Genesis 22:16 17) 1 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” , we receive the impression that God gave the promise to Abraham, for he is the one who obtains the blessing. I will surely bless you, God says to Abraham. But the writer of the Epistle to the Hebrews makes the divine blessing applicable to all believers by calling them heirs of the promise. That means that God s promise to Abraham transcends the centuries and is in Christ as relevant today as it was in Abraham s time 7 1 -1 9 0 “tw://bible.?id=48.3.7|AUTODETECT|” Gal. 3:7) 1 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.3.29|AUTODETECT|” 29) 1 1 -1 9 0 0 ). The oath God swore to Abraham was meant for us to strengthen us in our faith.) 1 1 2 8 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” When the author writes, God wanted to make the unchanging nature of his purpose very clear, he reminds us that the purpose of God is to make us heirs. Furthermore, according to God s will, this purpose has been determined in eternity 7 1 -1 9 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” Eph. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ).��46�� God s purpose to save the believers in Jesus Christ is firm, unchanging, and inviolable.) 1 5 2 8 0 0 No believer ought to doubt God s will to save him, for God gives him perfect assurance that the nature of God s purpose is unchanging. The believer, who has eternal security because of this unchanging will of God, can sing Fanny J. Crosby s hymn:) Blessed assurance, Jesus is mine!) O what a foretaste of glory divine!) Heir of salvation, purchase of God,) Born of His Spirit, washed in His blood.) 7 1 2 8 0 “tw://bible.?id=58.6.17|AUTODETECT|” Hebrews 6:17) 1 1 -1 9 0 0 teaches that God not only made the promise to believers but also is the guarantor of the promise. God makes the promise of salvation, and at the same time he becomes the intermediary who ensures that the promise is fulfilled. The word intermediary implies that there are two other parties: the one who gives the promise and the one who receives it. Between these two parties stands God as guarantor.) 1 1 2 8 0 0 18. God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged.) 1 1 2 8 0 “tw://bible.?id=4.23.19|AUTODETECT|” The available evidence accumulates, as the author notes. God has given his unchangeable promise and he confirmed this promise with an unchangeable oath. Besides noting these two unchangeable things, the writer declares that God cannot lie. These statements have a built-in redundancy, for God by nature is the personification of truth. God is not a man, that he should lie, nor a son of man, that he should change his mind 7 1 -1 9 0 “tw://bible.?id=4.23.19|AUTODETECT|” Num. 23:19) 1 1 -1 9 0 “tw://bible.?id=9.15.29|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=9.15.29|AUTODETECT|” I Sam. 15:29) 1 1 -1 9 0 “tw://bible.?id=19.33.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.33.11|AUTODETECT|” Ps. 33:11) 1 1 -1 9 0 “tw://bible.?id=23.46.10-23.46.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.46.10-23.46.11|AUTODETECT|” Isa. 46:10 11) 1 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=39.3.6|AUTODETECT|” Mal. 3:6) 1 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 If then God accommodates himself to man s custom of swearing an oath to establish the truth, the implication is that when a Christian refuses to accept this oath-confirmed promise of salvation and turns to sin or another religion, he risks being blasphemous.��47�� This person intimates that God s Word cannot be trusted and that God is a perjurer.) But in this verse the writer stresses the positive, for he returns to the use of the first person plural. Says he, We who have fled to take hold of the hope offered to us may be greatly encouraged. The author directs his lesson on the unchangeableness of God s purpose to us who believe the Word of God, and he writes to encourage us in our flight from sin. The words we who have fled are somewhat vague because the writer does not provide specific place names or circumstances. However, the general context indicates that we who believe have escaped the power of willful unbelief and thus we turn to God to take hold of the hope offered to us. We are the people who for refuge to Jesus have fled. ) As true heirs of the promise, we take hold of the hope that God offers us.

We have fled as fugitives and cling to the one who offers new life. The author uses a figure of speech by which a single word conveys an entire concept.��48�� That is, we must understand that the word hope refers to the one who gives that hope. God himself has provided hope through the promises of his Word. And we whom the author of Hebrews exhorts to make [our] hope sure (6:11) are invited to appropriate the hope that God places in full view before us.) Taking hold of hope is not something that we do halfheartedly. On the contrary, we must attain the hope offered to us with the strong encouragement that we receive from God s Word. In short, God holds out to us hope and at the same time strenuously urges us to accept and appropriate it.) 19.

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain.) The author, true to form, introduces a certain topic rather briefly in order to explain it fully in subsequent verses. In a brief exhortation he presents the subject hope (6:11); after discussing the absolute dependability of God s promise to the believer, he explains the significance of hope (6:18 19). Hope, says the writer, is like an anchor; it gives stability and security to the soul.) The imagery is vivid and telling. The author paints a picture of a boat, battered by the waves but held in place by an unseen anchor that clings to the bottom of the sea. So man s soul, buffeted by winds and waves of doubt, has a secure anchor of hope firmly fixed in Jesus.��49�� This anchor gives stability to man s soul, and that includes the whole inner life of man with his powers of will, reason, and emotion. ��50�� We relate to the image of an anchor and express our feelings in the words of Priscilla J.

Owens:) We have an anchor that keeps the soul) Steadfast and sure while the billows roll;) Fastened to the Rock which cannot move,) Grounded firm and deep in the Savior s love.) 1 1 2 8 0 “tw://bible.?id=44.27.29|AUTODETECT|” But the Hebrews of Old Testament times and the Jews of the first century had a dislike for the sea. A reflection of this fact is that the word anchor never occurs in the Old Testament; and only four times in the New Testament, three of which appear in the account of Paul s shipwreck 7 1 -1 9 0 “tw://bible.?id=44.27.29|AUTODETECT|” Acts 27:29) 1 1 -1 9 0 “tw://bible.?id=44.27.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.30|AUTODETECT|” 30) 1 1 -1 9 0 “tw://bible.?id=44.27.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.27.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ). Therefore the author rather abruptly switches metaphors and mentions the veil of the Most Holy Place. The recipients of the Epistle to the Hebrews were much more attuned to the worship services of tabernacle and temple; they knew the construction of the sanctuary; and the clause it enters the inner sanctuary behind the curtain was meaningful to them.) 1 1 2 8 0 “tw://bible.?id=3.16.2|AUTODETECT|” The author of the epistle has come to the end of his exhortation that began after he had introduced Jesus as high priest in the order of Melchizedek (5:10). He returns to the subject of the high priesthood of Christ with a reference to the inner sanctuary behind the curtain. The words immediately reminded the readers of the Day of Atonement, when the high priest entered into the presence of God 7 1 -1 9 0 “tw://bible.?id=3.16.2|AUTODETECT|” Lev. 16:2) 1 1 -1 9 0 “tw://bible.?id=3.16.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=3.16.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ). Moreover, the Hebrews knew from the gospel proclaimed to them that at Jesus death the curtain of the temple was torn from top to bottom, exposing the Most Holy Place to the view of all who were inside the temple. They understood the reference to the inner sanctuary figuratively and associated it with heaven. Already the writer had called attention to this fact when he wrote, We have a great high priest who has gone through the heavens, Jesus the Son of God (4:14).) 1 1 2 8 0 0 20. Where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.) 1 1 2 8 0 “tw://bible.?id=45.8.24|AUTODETECT|” Our hope is pinned on Jesus, who has entered the heavenly sanctuary. An anchor lies unseen at the bottom of the sea; our hope lies unseen in the highest heaven. For in this hope we were saved, writes Paul. But hope that is seen is no hope at all 7 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” Rom. 8:24) 1 1 -1 9 0 0 ). Our anchor of hope has absolute security in that Jesus in human form, now glorified, has entered heaven. And he has entered heaven in his humanity as a guarantee that we, too, shall be with him. This guarantee is indicated by the phrase who went before us. (In the Greek the equivalent expression is the word prodromos, which means forerunner. ) He goes ahead and we follow. Also note that the name Jesus and not Christ (5:5) occurs a distinct reminder of the earthly life of the Lord. Jesus ascended in his glorified human body to heaven and entered the presence of God. As Jesus human body has come into God s presence, so our bodies will enter heaven.��51�� That is our hope.) 1 2 2 8 0 0 Jesus has become a high priest forever. This rather short sentence is filled with meaning.) a. Jesus has become a high priest. He did not become high priest when he ascended into heaven. Rather, he took his place at the right hand of God the Father because he accomplished his atoning work on the cross. He indeed was the sacrificial Lamb of God offered for the sin of the world; as the writer of Hebrews puts it, Christ was sacrificed once to take away the sins of many people (9:28).) 1 1 2 8 0 “tw://bible.?id=58.2.17|AUTODETECT|” b. Jesus has become a high priest. The writer has called Jesus high priest in ) 7 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” Hebrews 2:17) 1 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.4.14-58.4.15|AUTODETECT|” 4:14 15) 1 1 -1 9 0 0 ; and 5:5, 10. He will explain the concept high priest in succeeding chapters, but in 6:20 the author stresses that Jesus entered heaven as high priest, as the one who atoned for the sins of God s people. He opened the door to heaven because of his high-priestly work.) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” c. Jesus has become a high priest forever. An Aaronic high priest served in the capacity of high priest for a limited duration. Jesus serves forever. The high priest entered the Most Holy Place once a year. Jesus is in heaven forever. Because Jesus lives forever, he has a permanent priesthood (7:24). Constantly he intercedes for us 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.25|AUTODETECT|” Heb. 7:25) 1 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.9.24|AUTODETECT|” 9:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.110.4|AUTODETECT|” By his death on the cross, Jesus fulfilled the responsibilities of the Aaronic priesthood. But as a high priest he had to belong to a different order. The writer of Hebrews showed that according to ) 7 1 -1 9 0 “tw://bible.?id=19.110.4|AUTODETECT|” Psalms 110:4) 1 1 -1 9 0 0 God designated Jesus as high priest forever in the order of Melchizedek (5:6, 10). The writer will explain this topic in the next few chapters.) 1 2 2 8 0 0 ) Doctrinal Considerations in 6:13 20) 1 1 2 8 0 “tw://bible.?id=6.23.14|AUTODETECT|” Joshua told the elders, leaders, judges, and officials of Israel that God had fulfilled all the promises given to them 7 1 -1 9 0 “tw://bible.?id=6.23.14|AUTODETECT|” Josh. 23:14) 1 1 -1 9 0 0 ). Every promise God has fulfilled.) 1 1 2 8 0 “tw://bible.?id=1.17.7|AUTODETECT|” Not only Joshua but also every believer can testify that God keeps his Word. The promises made to our spiritual forefathers are repeated and given to us in our generation. To Abraham God said, I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you 7 1 -1 9 0 “tw://bible.?id=1.17.7|AUTODETECT|” Gen. 17:7) 1 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” ). Throughout Scripture we read the promise I will be your God. Because of the redeeming work of Christ, believers are in that covenant God made with Abraham and are Abraham s spiritual offspring 7 1 -1 9 0 “tw://bible.?id=48.3.16|AUTODETECT|” Gal. 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=56.1.2|AUTODETECT|” God s Word is sure. God does not lie, as Paul explicitly states 7 1 -1 9 0 “tw://bible.?id=56.1.2|AUTODETECT|” Titus 1:2) 1 1 -1 9 0 0 ). In the Epistle to the Hebrews God s promise is reinforced as if it needed support by an oath sworn by God himself. The point is that God s Word is absolutely reliable. After exhorting the recipients to make their hope sure (6:11) and by encouraging them to have their hope anchored in Jesus, the writer continues his exposition about the high priesthood of Christ. This doctrine is basic to the Epistle to the Hebrews.) 1 4 2 8 0 0 ) Greek Words, Phrases, and Constructions in 6:16 20) Verse 16) �������� the comparative adjective from ����� (great) is in the genitive singular case because the verb @���� (I swear) is followed by the preposition ����, which demands the genitive. The gender of the comparative is either masculine or neuter; the masculine means someone, and the neuter something. Although it is possible to use the translation something, we do well to translate the adjective as someone. ) 1 1 2 8 0 “tw://bible.?id=58.6.16|AUTODETECT|” �������� this noun derived from ��� (against) and ���� (I speak) occurs four times in the New Testament 7 1 -1 9 0 “tw://bible.?id=58.6.16|AUTODETECT|” Heb. 6:16) 1 1 -1 9 0 “tw://bible.?id=58.7.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.7|AUTODETECT|” 7:7) 1 1 -1 9 0 “tw://bible.?id=58.12.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.3|AUTODETECT|” 12:3) 1 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.11|AUTODETECT|” Jude 11) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 Verse 17) � � although the nearest antecedent is the preceding noun E���� (oath), this relative pronoun is dependent on the content of 6:16. Some translators give the prepositional phrase the meaning and so, thus, or wherein; others leave it untranslated.) ���������� and ����� the choice of the present middle participle, nominative singular of �������� (I want) together with the noun ����� (decision, purpose) is deliberate; these two are coupled together for reinforcement. The present participle denotes God s desire to make known the decision that he had made beforehand.) 1 1 2 8 0 “tw://bible.?id=58.7.12|AUTODETECT|” �x ��������� this substantivized verbal adjective is a compound consisting of (un-, not), ���� (after), and ������ (I place, put). The verb ���������� (I change, transfer) occurs in ) 7 1 -1 9 0 “tw://bible.?id=58.7.12|AUTODETECT|” Hebrews 7:12) 1 1 -1 9 0 “tw://bible.?id=58.11.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.11.5|AUTODETECT|” 11:5) 1 1 -1 9 0 0 . The verbal adjective implies a passive idea with overtones of necessity: that which cannot be changed. In the New Testament, the word is used only by the author of Hebrews in 6:17, 18.) 1 7 2 8 0 0 ���������� the aorist active indicative of �������� (I mediate) occurs once in the New Testament. It relates to the adjective ����� (middle) and the noun ������� (mediator).) Verse 18) ��������� this noun appears eleven times in the New Testament, three of which are in Hebrews (6:18; 10:1; 11:1). Derived from ������ (I practice), the noun in 6:18 means facts. The two facts are the promise and the oath. The preposition ��� (through, by means of) requires the genitive case.) �x� ���� a few major Greek manuscripts (for example, Codex Vaticanus and Codex Bezae) omit the definite article to express the meaning for one who is God. However, the rest of the manuscripts, including a papyrus document, have the definite article.) ������������ the second aorist active participle of the verb ��������� (I flee for refuge) has a perfective connotation;��52�� that is, to escape completely. ) �������� the first aorist infinitive of ������ (I hold faithfully) is constative; that is, comprehensive. The infinitive is closely linked to the preceding participle ������������.) Verse 19) 1 1 2 8 0 “tw://bible.?id=45.4.16|AUTODETECT|” ����� �� ��v ������� these two descriptive adjectives modify the noun ������. The presence of the particle �� with ��� conveys the meaning not only & but also. ����� is an adjective derived from (un-, not) and ������ (I cause to fall, fail). The adjective ������� is featured five times in Hebrews (2:2; 3:6, 14; 6:19; 9:17) out of a total of nine times in the New Testament 7 1 -1 9 0 “tw://bible.?id=45.4.16|AUTODETECT|” Rom. 4:16) 1 1 -1 9 0 “tw://bible.?id=47.1.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.6|AUTODETECT|” II Cor. 1:6) 1 1 -1 9 0 “tw://bible.?id=61.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.10|AUTODETECT|” II Peter 1:10) 1 1 -1 9 0 “tw://bible.?id=61.1.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=61.1.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 �x ������� the comparative adjective of the adverb �� (within) may be translated the inner part of the sanctuary. Some scholars interpret the adjective as a preposition that controls the genitive case of ��������������. We do well to translate the phrase as the inner sanctuary behind the curtain. ) Verse 20) 1 1 2 8 0 “tw://bible.?id=43.14.3|AUTODETECT|” ��������� this noun appears once in the New Testament. Its roots are in ��� (before) and �����, ������ (I run, ran), and it refers to Jesus, who has entered heaven to prepare a place for those who believe in him 7 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” John 14:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.17|AUTODETECT|” ��������� in ) 7 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” Hebrews 2:17) 1 1 -1 9 0 0 the author gives the aorist subjunctive form ������� ; in 6:20 ��������� is the aorist middle participle, translated he has become. The aorist is culminative. Jesus mission on earth has been culminated, yet his activities as interceding high priest continue.) 1 17 2 8 0 0 Summary of Chapter 6) The chapter which begins at 5:11 and ends at 6:20 is a lengthy pastoral exhortation. It is an interlude. Before the author explains the doctrine of the high priesthood of Christ in the order of Melchizedek, he exhorts his readers to faithfulness. First, he admonishes them because of their dullness in learning the basic doctrines of God s Word. Next, he delineates what these elementary teachings are: repentance, faith, baptism, ordination, resurrection, and judgment. He exhorts the recipients of his letter to advance in their understanding of these teachings.) Throughout the epistle the author warns the Christians against the sin of unbelief (3:12; 4:1, 11; 10:26, 29; 12:15, 28 29).

He describes the rebellious Israelites who perished in the desert because of this sin (3:16 19). In 6:4 6 the author pursues that same theme by referring to those persons who have hardened their hearts after receiving a knowledge of the truth. These people continue to crucify Jesus and to despise him. They do so in open rebellion. For such persons, says the author, there is no possibility of being brought back to repentance. They are lost forever.) This observation serves as a warning to the readers not to fall into the sin of unbelief, but to demonstrate their diligence in exhibiting the qualities of faith, hope, and love.

The author singles out the virtue of hope and encourages them to make hope a priority in their spiritual lives. He commends them for their loving care shown to people in need and assures them that they are the recipients of the blessings of salvation. He exhorts them to cultivate hope. He points to Jesus, the forerunner who has entered heaven as high priest and who by his presence in heaven guarantees them entrance.) Hope is anchored in the finished work of Christ, who atoned for the sins of his people.) ) ) ) ) 8 J. C. Adams, Exegesis of Hebrews vi.1f., NTS 13 (1967): 378 85.) 9 John Brown, in An Exposition of Hebrews (Edinburgh: Banner of Truth Trust, 1961), p. 274, suggests that the word therefore is not retrospective but prospective.

That is, according to Brown, the author regards the recipients who are spiritually immature (5:11 14) as the same people who are depicted in 6:4 6. However, the author uses the adverb therefore (���) in the Greek nine times (3:7, 10; 6:1; 10:5; 11:12, 16; 12:12, 28; 13:12) and seems to give the adverb the meaning consequently.) Phillips The New Testament in Modern English) 10 Another categorization is threefold: repentance and faith; baptisms and laying on of hands; and resurrection and judgment. However, I understand the word instruction as an accusative in the Greek; that is, in apposition to the term foundation. The manuscript evidence for the accusative form is weighty. Bruce M. Metzger s explanation in A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 666 that copyists had changed the word teaching from a genitive to an accusative for stylistic reasons does not seem very satisfactory.) 11 F.

F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), pp. 112 13.) 12 Consult the article by J�rgen Blunck in NIDNTT, vol. 1, pp. 660 62.) 13 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 132.) 14 Donald Guthrie, New Testament Theology (Downers Grove, Ill.: Inter-Varsity, 1981), p. 597.) 1 1 2 8 0 “tw://bible.?id=51.2.12|AUTODETECT|” 15 In the Greek text also see the variant reading in ) 7 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” Col. 2:12) 1 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” and the TR reading of ) 7 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” Mark 7:8) 1 1 -1 9 0 0 .) 1 12 2 8 0 0 16 Philip Edgcumbe Hughes provides an interesting and almost complete list of possible interpretations. See his Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), pp. 199 202.) 17 Albrecht Oepke, TNDT, vol. 1, p. 545.) 18 G. R. Beasley-Murray, NIDNTT, vol. 1, p. 149.) 19 Calvin, Hebrews, p. 134.) 20 Metzger, Textual Commentary, p. 666. However, Zane C. Hodges and Arthur L.

Farstad have chosen the aorist subjunctive reading. See The Greek New Testament According to the Majority Text (Nashville and New York: Thomas Nelson, 1982), p. 656.) 21 The first to identify enlightenment with baptism was Justin Martyr, First Apology 61.12 13; 65.1. In place of the verb enlightened, the Syriac Peshitta has who have once descended to the baptismal pool. ) 22 B. F. Westcott, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 148, states: Any special interpretation, such as the Eucharist or more generally forgiveness, peace and the like, falls short of the general idea which is required here. ) 23 Bruce, Hebrews, p. 121.) 24 Hermann Sasse, TDNT, vol. 1, p. 206. Also consult George E.

Ladd, A Theology of the New Testament (Grand Rapids: Eerdmans, 1974), p. 576.) 25 The KJV, NKJV, R.S.V., and NIV have the conditional if ; the RV, ASV, NASB, Moffatt, GNB, and NAB have and then & ; JB has and yet in spite of this ; and the NEB reads and after all this. ) 26 Falling away must consist in a total renunciation [italics his] of all the constituent principles and doctrines of Christianity, writes John Owen in An Exposition of Hebrews, 7 vols. in 4 (Evansville, Ind.: Sovereign Grace, 1960), vol. 5, p. 86.) 27 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 44.) 1 1 2 8 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” 28 Verlyn D. Verbrugge, in Towards a New Interpretation of ) 7 1 -1 9 0 “tw://bible.?id=58.6.4-58.6.6|AUTODETECT|” Hebrews 6:4 6) 1 1 -1 9 0 0 , CTJ 15 (1980): 70, interprets the passage to refer to the congregation the author addresses. Thus he inserts the word us in verse 6: It is impossible for us to restore to repentance those who have fallen away. ) 1 6 2 8 0 0 29 Ladd, Theology of the New Testament, p. 586.) 30 No apostasy could be more final than this, writes Guthrie, New Testament Theology, p. 596.) 31 Grosheide, Hebree�n, pp. 144 45.) 32 Joseph H. Thayer, A Greek-English Lexicon of the New Testament (New York, Cincinnati, and Chicago: American Book Company, 1889), p. 332.) 33 Johannes Behm, TDNT, vol. 3, p. 451.) 34 R. C. H. Lenski, in The Interpretation of the Epistle to the Hebrews and of the Epistle of James (Columbus: Wartburg, 1946), pp. 189 90, thinks that the pronoun we refers to persons who were with the author when he wrote his epistle.) 1 1 2 8 0 “tw://bible.?id=45.5.1-45.5.5|AUTODETECT|” 35 Paul mentions the triad in ) 7 1 -1 9 0 “tw://bible.?id=45.5.1-45.5.5|AUTODETECT|” Rom. 5:1 5) 1 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.13.13|AUTODETECT|” I Cor. 13:13) 1 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.5.5-48.5.6|AUTODETECT|” Gal. 5:5 6) 1 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.4-51.1.5|AUTODETECT|” Col. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.1.3|AUTODETECT|” I Thess. 1:3) 1 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” . Peter cites these qualities in ) 7 1 -1 9 0 “tw://bible.?id=60.1.21-60.1.22|AUTODETECT|” I Peter 1:21 22) 1 1 -1 9 0 0 . And the writer of Hebrews refers to them in 6:10 12 and 10:22 25.) 1 10 2 8 0 0 36 Wolfgang Bauder, NIDNTT, vol. 3, p. 1169.) 37 The noun hope occurs forty-eight times in the New Testament, thirty-one of which are in Paul s epistles and five in Hebrews. The verb hope appears thirty-one times, nineteen times in Paul s letters and once in Hebrews.) 38 Ernst Hoffmann, NIDNTT, vol. 2, p. 242.) 39 Grosheide, Hebree�n, p. 148.) 40 A. T. Robertson, in A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 485, points out that many verbs in the passive voice retain the accusative of the thing. ) 41 Owen, Hebrews, vol. 3, p. 223.) 42 Ernst Hoffmann, NIDNTT, vol. 3, p. 73. The writer of Hebrews ascribes to the patriarchs an understanding of the promise which looks far beyond all historical foreshadowings and partial fulfillments, to an eternal consummation (11:10 16). ) 43 Ceslaus Spicq, in L �p�tre aux H�breux, 3d ed., 2 vols. (Paris: Gabalda, 1953), vol. 2, p. 160, mentions the possibility of Abraham s receiving some type of revelation about the birth of the Savior. Leon Morris, however, in his Gospel of John, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1970), p. 472, more cautiously suggests that Abraham s general attitude to this day was one of exultation, rather than [that Jesus referred] to any one specific occasion in the life of the patriarch. ) 44 Grosheide, Hebree�n, p. 153.) 45 The author of Hebrews borrows terminology from Egyptian civil law. Refer to Adolf Deissmann, Bible Studies (Winona Lake, Ind.: Alpha Publications, 1979), p. 107.) 1 1 2 8 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” 46 Dietrich M�ller (NIDNTT, vol. 3, p. 1018) writes, The purpose of divine election far precedes the act of historical election. Gottlob Schrenk explains that the purpose of his will encompasses the foreordination and predestination mentioned in ) 7 1 -1 9 0 “tw://bible.?id=49.1.4-49.1.5|AUTODETECT|” Eph. 1:4 5) 1 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.1.11|AUTODETECT|” 11) 1 1 -1 9 0 0 and in effect has the final word. TDNT, vol. 1, p. 635.) 1 1 2 8 0 0 47 Spicq, H�breux, vol. 2, p. 162.) 1 1 2 8 0 “tw://bible.?id=52.5.19|AUTODETECT|” 48 The figure is called metonomy. Louis Berkhof, in Principles of Biblical Interpretation (Grand Rapids: Baker, 1950), pp. 83 84, explains the figure as a mental [relation] rather than a physical one. He provides the example of Paul s reference to the Holy Spirit Quench not the Spirit 7 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|” I Thess. 5:19) 1 1 -1 9 0 0 , KJV) by which Paul intends to describe the special manifestations of the Spirit. ) 1 5 2 8 0 0 49 The anchor of hope was a fairly common metaphor in the late Greek ethic, writes James Moffatt in his Epistle to the Hebrews, International Critical Commentary series (Edinburgh: Clark, 1963), p. 89. Westcott adds that the symbol of the anchor, often with that of a fish, occurred on gravestones. Hebrews, p. 163.) 50 G�nther Harder, NIDNTT, vol. 3, p. 684.) 51 George E. Rice, The Chiastic Structure of the Central Section of the Epistle to the Hebrews, Andrews University Seminary Studies 19 (1981): 243.) 52 Robertson, Grammar, p. 827.) )