J.A. Matteson
HEBREWS 6:4-12
Does this passage teach that Christians can loose their salvation?
Are Christians secure in their salvation, or is it possible for them to become apostate and suffer eternal damnation? What does the Scripture mean when it states that salvation is by grace through faith? Who does what in salvation—what is God’s role and what is the sinner’s role? These types of questions are of utmost seriousness because how we answer the questions will inform our ministry in how we communicate and live out our Gospel calling.
Upon close examination of Hebrews 6:4-12 it is evident that the author is responding in classical rhetorical fashion to a question posed by the Hebrew Christians who, as with Christians today, were grappling with seeking to understand how it was that some in their midst were forsaking the apostolic Gospel of grace and returning to a Jewish system of Law and works. These confessors of the faith had heard the Gospel of grace and even exhibited outward faith for a while by participating in the life of the church, only sometime latter to deny what they earlier had confessed when persecution arose against the church.
The author responds to their question by setting up a rhetorical situation for the purpose of demonstrating the impossibility of their concern—can true born again believers loose their salvation? The key to rightly interpreting this passage is to: 1) exegete it in the context of the entire book of Hebrews and, 2) endeavoring to inform the Hebrews passage in light of the balance of the New Testament teaching on the topic salvation.
Hebrews 6:4-12 NAS
"For in the case of those who have once been enlightened and have tasted of the heavenly gift and have been made partakers of the Holy Spirit, 5. and have tasted the good word of God and the powers of the age to come, 6. and then have fallen away, it is impossible to renew them again to repentance, since they again crucify to themselves the Son of God and put Him to open shame. 7. For ground that drinks the rain which often falls on it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God; 8. but if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned. 9. But, beloved, we are convinced of better things concerning you, and things that accompany salvation, though we are speaking in this way. 10. For God is not unjust so as to forget your work and the love which you have shown toward His name, in having ministered and in still ministering to the saints. 11. And we desire that each one of you show the same diligence so as to realize the full assurance of hope until the end, so 12. that you will not be sluggish, but imitators of those who through faith and patience inherit the promises.”
Reading the passage in isolation (out of its context) it may suggest a dire warning to the born again, that their salvation may hang in the balance day-by-day and is ultimately dependent upon their actions. But is that what is really being communicated in the passage? No. A fundamental interpretive practice of Bible study is referred to as the “analogy of faith” which underscores two key truths regarding Scripture: it is inspired by God thus inerrant. One attribute of God is His omniscience (He is all-knowing). Therefore, God cannot contradict Himself in Scripture because what is written was given in the form of divine revelation by the One who possesses perfect knowledge of all things. The analogy of faith recognizes Scripture as the inspired and inerrant Word of God free from actual contradictions and errors of redemptive truth. What this means practically is that as we read the Bible if there are two passages that appear to be in contradiction, both conclusions cannot be correct (law of non-contradiction), our interpretation of one of the passages then must be in error. The analogy of faith instructs the interpreter to understand vague or foggy passages of Scripture in light other passages which are quite clear on the topic under study. It is for this reason that the interpreter of this passage must take into account the remainder of the book of Hebrews and the other books of the New Testament in order to arrive at a correct application of the passage.
The book to the Hebrews was written to believers who were Jewish converts to the faith. One theme in the book is salvation by grace through faith in contrast to works (attempting to perfectly keep the Mosaic Law).
Greek Text
6:4 αδυνατον γαρ τους απαξ φωτισθεντας γευσαμενους τε της δωρεας της επουρανιου και μετοχους γενηθεντας πνευματος αγιου
The author refers to the apostate as “those” (τους). It is curious that these people are not directly identified as believers, those who are saved, or as believers.
The author classifies “those” (τους) as having once been “enlightened” (φωτισθεντας). To be enlightened is to be exposed to the saving knowledge of the gospel, to have been instructed as to its truth, to be informed, to have been taught in order to gain understanding. The word “enlightened” may also be rendered to give light or make known. We see this same word used of believers in other passages but not specifically pertaining to the event of being born again.
In the above passage the apostle uses the term in reference the believer gaining a deeper understanding of spiritual truth. To taste (γεύομαι) of the heavenly Gift is to experience His presence. Those referenced in the chapter 6 passage are described as “partakers” (μετοχους) in the Holy Spirit. The rendering is an individual who is a companion with or comrade with or one who shares with the Spirit. The word used for gift is δωρεας which simply means without cost, without cause or for no reason.
Examples:
Peter said to them, "Repent, and each of you be baptized in the name of Jesus Christ for the forgiveness of your sins; and you will receive the gift (δωρεαν) of the Holy Spirit. Acts 2:38 NAS
The source of the gift referenced is heaven (επουρανιου) which is suggestive of the Spirit.
6:5 και καλον γευσαμενους θεου ρημα δυναμεις τε μελλοντος αιωνος
The author describes those who have become apostate as those who have tasted (γευσαμενους) or experienced first hand the Word of God and witnessed supernatural deeds of the Spirit having participated in the fellowship of the church.
6:6 και παραπεσοντας παλιν ανακαινιζειν εις μετανοιαν ανασταυρουντας εαυτοις τον υιον του θεου και παραδειγματιζοντας
To fall away (παραπεσοντας) is to denounce by word and/or actions what was earlier confessed to be true. It is the Spirit who renews (ανασταυρουντας) the dead and blind soul, who brings forth life form death, who mercifully bestows the gift of repentance to the soul previously at enmity against God.
"He (Christ) is the one whom God exalted to His right hand as a Prince and a Savior, to grant repentance to Israel, and forgiveness of sins." Acts 5:31 NAS
"When they heard this, they quieted down and glorified God, saying, 'Well then, God has granted to the Gentiles also the repentance that leads to life.'” Acts 11:18 NAS
"Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?" Romans 2:4 NAS
"For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death." 2 Corinthians 7:10 NAS
"…with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth…" 2 Timothy 2:25 NAS
Apart from the initiative of God upon the lifeless soul no sinners would ever come to repentance on their own. Jesus said, "It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life." John 6:63
If in fact an unregenerate person (one “in the flesh”) were able to come to Christ with repentance and faith apart from the work of the Spirit and therefore become born again, the following passage would be false. "…and those who are in the flesh cannot please God." Romans 8:8 For if it was possible to come to Christ in an unregenerate state that would be quite pleasing to God! But such is not the case.
6:7 γη γαρ η πιουσα τον επ αυτης πολλακις ερχομενον υετον και τικτουσα βοτανην ευθετον εκεινοις δι ους και γεωργειται μεταλαμβανει ευλογιας απο του θεου
6:8 εκφερουσα δε ακανθας και τριβολους αδοκιμος και καταρας εγγυς ης το τελος εις καυσιν
6:9 πεπεισμεθα δε περι υμων αγαπητοι τα κρειττονα και εχομενα σωτηριας ει και ουτως λαλουμεν
6:10 ου γαρ αδικος ο θεος επιλαθεσθαι του εργου υμων και του κοπου της αγαπης ης ενδειξασθε εις το ονομα αυτου διακονησαντες τοις αγιοις και διακονουντες
6:11 επιθυμουμεν δε εκαστον υμων την αυτην ενδεικνυσθαι σπουδην προς την πληροφοριαν της ελπιδος αχρι τελους
6:12 ινα μη νωθροι γενησθε μιμηται δε των δια πιστεως και μακροθυμιας κληρονομουντων τας επαγγελιας
"For we have become partakers of Christ, if we hold fast the beginning of our assurance firm until the end…" Hebrews 3:13 NAS
"I pray that the eyes of your heart may be enlightened (φωτισθεντας), so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints…” Ephesians 1:18 NAS
"But remember the former days, when , after being enlightened (φωτισθεντες), you endured a great conflict of sufferings….” Hebrews 10:32 NAS
The remainder of chapter 10 outlines how the authors born again readers were in fact enlightened by the Gospel (Romans 10:17) to the extent of being radically transformed to the point of enduring great suffering from an unbelieving world, emphasizing that we are not those who shrink back to destruction of soul ending in damnation (“we” meaning the redeemed, in contrast to “those” meaning the reprobate).
Copyright (c) 2010 Immutable Word Ministries ("...the word of our God stands forever." Isa. 40:8).
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