Introductory remarks:
We left the last chapter with Paul describing the dangers of staying babies in regard to Bible Doctrine, and not growing up to manhood. This chapter continues this theme. "The author doesn't want to keep repeating the basics of salvation by faith, rituals, the resurrection of the dead, and eternal judgment. If they, as Jews, learn and see the power of the work of Christ, then go back to the law, how can they be re-enlightened since it would mean a rejection of the death of Christ? But the author wants to believe they don't reject and says God sees their love toward the saints. He urges imitation of faithful men like Abraham so they will be anchored by the absolute promise God made, which is Christ as the forerunner and High Priest for us" (A Survey of Hebrews - By Brenda). This chapter may be outlined as follows: Warning against apostasy continued vv. 1-12: God's sure promise vv. 13-20.
Warning against Apostasy Continued
Verse 1, "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works. And of faith toward God."
LGT "Wherefore, having left the discourse of the beginning of the Christ, to the full growth we should go on; not laying again a foundation of repentance from dead works, and faith in God."
Wherefore: because of what Paul had been teaching regarding their dullness of hearing the grace of God. "Some difficulty attaches to the first three verses, because the writer combines two thoughts: his own intention to proceed from elementary to more advanced teachings, and his readers' advance to that higher grade of spiritual receptiveness of his teaching must depend. The mistake in interpretation has been insisting that the three verses treat only the one or the other thought. Observe that dio - wherefore is connected with the rebuke in chp. Heb 5:11, 12; and that that rebuke is directly connected with the announcement of the doctrine of the Melchizedek priesthood of Christ. The course of thought is as follows: Christ is a priest after the order of Melchizedek (Heb. 5:10). There is much to be said on this subject, and it is hard to explain, because you have become dull, and need elementary teaching, whereas, by reason of your long Christian standing, you ought to be teachers yourselves (Heb. 5:11, 12). For you all recognize the principle that baby-food is for babes, and solid food only for men, whose power have been trained by habitual exercise (Heb. 5:13, 14). Wherefore, in order that you may be aroused from your sluggishness and have your perceptions brought up to the matured condition which befits men in Christ, and in order that I may, at the same time, complete the development of my theme, I propose that we together move forward to completion: I to the full exposition of the subject of Christ's high-priesthood, and you to that maturity of discernment which becomes you. This will require us both to leave the rudimentary stage of teaching concerning Christ" (Vincent). Having left the discourse of the beginning of the Christ: this is the foundation on which we build. The elementary doctrines of Christ, that is, salvation is by the grace of God by simply putting our trust in Him. Paul does not mean that these beginning truths are not important, but that they are a foundation on which the doctrine of the High Priesthood of Christ is built, teaching that Christ's Priesthood abolishes the O.T. priesthood and system under the law. They do not have to go through man's priesthood any longer, but they have free access to the throne of Grace, that is, to God the Father through the Son. To the full growth we should go on: this principle pertains to Paul in that if they go on to maturity, he will be able to develop this doctrine of the Priesthood of Christ in more detail, because they will be able to understand it. Once the foundation is laid, they need to continue building the house; they need to go on to spiritual maturity. Not laying again a foundation: there is no growth when they linger at the foundation; they need to progress in continuing to build on this foundation. From dead works: Paul is not talking about sin here. These Jews were continually mixing the Law of Moses with the grace of God, and this can only produce dead works. These dead works produce nothing that is conducive to Christian Maturity. And faith in God: that which is not of faith is sin. The O.T. believer approached God through a man-priest; the N.T. saint approaches God through a God-Priest; Christ is our High Priest, giving us free access to the Father.
Verse 2, "Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and eternal judgment."
LGT "Of [the] teaching of washings, of laying on of hands, and of resurrection of [the] dead, and of eternal judgment."
Of the teaching of washings: the Jews had all sorts of washings, rituals that were mere shadows of the Spirit baptism. These Jews wanted to return to these rituals, which they had grown up with. Of laying on of hands: this laying on of hands was the practice of the Jews when they brought their sacrifice to the priest; they would lay their hands on the beasts, identifying with it; another ritual was that they would lay their hands on someone imparting a blessing; they wanted to return to this practice. And of resurrection of the dead: the resurrection of the dead was taught in the O.T., but they needed to be brought up to the N.T. teaching of the resurrection of the saint to life eternal. And of eternal judgment: this was also taught in the O.T., but not with the same hope we have in Christ. All these doctrines were taught in the O.T. in shadows and types, but now Paul wants to reveal them through the Spirit as grace realities, or antitypes.
Verse 3, "And this will we do, if God permit."
LGT "And this will we do, if indeed God permit."
Paul's desire is that they do go on to spiritual maturity, but he also knows that it is in God's hands whether or not the Word sinks in to their souls.
Verses 4-6, "For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame."
LGT "For [it is] impossible, to those once for all enlightened, and [who] tasted of the heavenly gift, and became partakers of [the] Holy Spirit, and tasted [the] Word of God that it is good, and [the] works of power of [the] age to come, and having fallen away, again to renew to repentance, crucify for themselves [as they do] the Son of God, and exposing Him publicly."
These verses have been some of the most controversial in all of Scripture. They have been used by the Armenians to prove that a Christian can lose his or her salvation. There are several interpretations even by good conservative commentators. I do not suppose that I have come up with the most ingenious interpretation around, I just believe I have the right exposition. I believe Paul is making a theoretical case regarding apostasy among the Hebrew Christians that were tempted to put themselves back under the Law.
For it is impossible: some commentators say that this word means difficult, but this is ridiculous. The word impossible gr. adunaton, means exactly that, impossible. The fact that this word means absolutely impossible can be proven by Paul's use of the word in other parts of this epistle; for instance: Heb. 4:18. "In which it was impossible for God to lie; Heb. 10:4, "It is not possible for the blood of bulls and goats to take away sin; and Heb. 11:6, "without faith it is impossible to please God." To those once for all enlightened: Paul is making this point that the person is genuinely saved. And who have tasted the heavenly gift, and became partakers of the Holy Spirit: the word taste as used in the Scripture means to fully understand the thing. I believe the heavenly gift here is referring to the gift of the Holy Spirit, in that He indwells every believer. And tasted the Word of God that it is good: there is no book that he takes more pleasure in. And the works of power of the age to come: the age to come was commonly expressed by the Hebrews to indicate the Messiah's reign. They were looking forward to this future dispensation that extraordinary powers of God would be displayed. And having fallen away: the KJV has "If they fall away", which is wrong. There is no "if" in the Greek, for that would make it a conditional clause presupposing that some had fallen. It is impossible for any Christian to fall, that is, to apostatize. This clause is a supposition that if they could fall away, they could not be renewed to repentance. Again to renew to repentance: the presupposition is that if a Christian could fall away, they could not be renewed. The fact of the matter is, that under God's grace, it is impossible to fall. The Hebrew Christians were in danger of returning to the old system of bloody sacrifices, which is diametrically opposed to the finished work of Jesus Christ on the cross; When Christ died, He died once for all. Today we have those who flock down to the altar to be saved week after week, because they have no assurance of their salvation. Crucify for themselves as they do the Son of God: this is figurative, for it would be impossible to actually crucify Christ again. These verses are figurative, for Paul is using these figures to make a point that they in fact are eternally secure. Paul is not trying to scare the believers, but to encourage them to rest secure in grace, because the old system under the law cannot save, because it was a system to bring them to Christ for salvation, and this salvation has already become secure. And exposing Him publicly: by holding him up to public scorn is the same as saying that His death was not sufficient, and that He died justly as a deserving malefactor. "The passage proves that if true Christians should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did, or ever will fall from grace, and wholly lose his salvation, I would answer unhesitatingly, no" (Barnes). If it were possible for a Christian to actually apostatize, he would be lost for all eternity.
Verse 7, "For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:"
LGT "For the ground which hath drunk the rain coming often upon it, and produces fit herbage for sake of those of whom also it is tilled, partakes of blessing from God:"
For the ground which hath drunk the rain coming oft upon it: Paul uses the analogy of the earth here to the human condition. The comparison of nature to human culture is common. "The abundant and frequently renewed rain represents the free reiterated bestowal of spiritual impulse; the enlightenment, the good word of God, the energetic indwelling of the Holy Spirit, which the Hebrews had received and which should have enabled them to bring forth fruit to God" (TEGT). And produces fit herbage for sake of those of whom also it is tilled: this is the result of drinking in the rain, which is the grace of God shed abroad in their hearts. Partakes of the blessing from God: these are blessings of God's grace to those who desire to reach spiritual maturity, and study the good Word of God. These are the Christians who have left the ABC's and went on to maturity.
Verse 8, "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned."
LGT "But [that] bringing forth thorns and thistles [is] rejected and near to a curse, of which the end [is] for burning."
But that brining forth thorns and thistles: this analogy is that two Christians exposed to equal opportunity take two different courses of action; the one accepts the blessing from God and studies to receive more, to bear much fruit, while the other ignores this opportunity and bears no fruit. Is rejected and near to a curse; this most likely is referring to the Judgment Seat of Christ where the Believers works are tried by fire. The wood, hay, and stubble, representing human good is burned, that is, no reward. Of which the end is for burning: as stated above, human good is burned away.
Verse 9, "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak."
LGT "But we are persuaded concerning you, beloved, better things, and [things] connected with salvation, even if thus we speak."
But we are persuaded concerning you, beloved: we must keep in mind that Paul is addressing Christians, otherwise he could not call them beloved. This is one of the reasons I believe Paul is now speaking of the Judgment Seat of Christ. Better things, and things connected to salvation: Paul is saying that he is completely confident that these Hebrew Christians will leave the ABC's of Bible doctrine, and go on to maturity in order to enjoy the full benefits and blessing of their salvation. Even if thus we speak: how much better it is for them to press on toward the mark of the high calling of God. Paul is encouraging them not to put themselves back under the law. "Paul is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition" (Vincent).
Verse 10, "For God is not unrighteous to forget your work and labor of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister."
LGT "For God [is] not unrighteous to forget your work, and the love ye did show to His name, having served to the saints and [are still] serving."
For God is not unrighteous to forget your work: God does not overlook those good works that they do which accompany salvation. And the love ye did show to His name: these are the good works that will be rewarded at the Judgment Seat of Christ; it is very important that we love one another in Christ. How we treat one another is how we are treating the Lord Himself. God will not overlook our good treatment of other believers. Having served to the saints and are still serving: I believe Paul is commending them for their benevolent acts to the poor and to the persecuted brethren among them.
Verse 11, "And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end."
LGT "But we desire each of you the same diligence to show to the full assurance of the hope unto [the] end."
I believe this verse is the key thought of Paul regarding the entire epistle. Paul desires that each member develop the full assurance of his or her salvation. This is the first step in learning Bible Doctrine correctly. If you have not assurance, you will have no capacity to absorb Bible Doctrine. The more doctrine you take in, the more doctrine you will be able to absorb. Bible study is the only mechanism to have the full assurance of Christ and the Father. Paul had already seen that some of the members showed Christian zeal in their love for one another, but he also perceived that there were some who were still babies and needed to grow up; therefore, he states, that he desires each member get on board and study to show themselves approved, workmen that need not be ashamed, rightly dividing the Word of Truth, and that they will arrive at the full assurance of their hope unto the end.
Verse 12, "That ye be not slothful, but followers of them who through faith and patience inherit the promises."
LGT "In order that ye be not sluggish, but imitators of those who through faith and long patience are inheriting the promises."
In order that ye be not sluggish: the purpose they are to study and gain their full assurance is that they do not become indifferent and dull of hearing, and lose hope. But imitators of those who through faith and long patience: join in with those members who are studying and copy them in their perseverance and mental resolve to learn more and more to appreciate the full assurance of their salvation. Are inheriting the promises: these promises are the riches of grace; these can only be appreciated when understood, and they cannot be understood unless they are known, and they can only be known through the Word of God.
God's Sure Promise
Verses 13, 14, "For when God made promise to Abraham, because he could swear by no greater, he swear by himself; Saying, Surely blessing I will bless thee, and multiplying I will multiply thee:"
LGT "For God having promised to Abraham, since by no one He had greater to swear, swore by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee:"
Paul uses this example of Abraham because of the Jewish ties to Abraham, and because of the perseverance in faith of Abraham. God could swear by no greater than Himself. Barnes notes: "That God would bless him, and multiply his seed as the stars of heaven; Gen. 22:16,17. The object of introducing this example here is, to encourage those to whom the apostle was writing to persevere in the Christian life. This he does by showing that God had given the highest possible assurance of His purpose to bless His people, by an oath. Reference is made to Abraham in this argument, probably, for two reasons. (1.) To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement - being the same as that made to Abraham, and depending, as in his case, on the promise of God; and (2.) because the example of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfillment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God."
Verse 15, "And so, after he had patiently endured, he obtained the promise."
LGT "And thus having had long patience he obtained the promise."
God was true to His word, and Abraham was faithful. The verb "obtained" indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac, Romans 4:18, "In hope he [Abraham] believed against hope, that he should become the father of many nations, as he had been told, so shall your offspring be."
Verse 16, "For men verily swear by the greater: and an oath for confirmation is to them an end of all strife."
LGT "For men indeed swear by the greater; and to them an end of all gainsaying for confirmation [is] the oath."
Men use the oath as a confirmation to all gainsaying [opposition]. The oath among men is an end to all strife concerning a matter. They swear by God because He is so far greater than the men taking the oath. "Once an oath is taken secured by God's name there is no room left for contradiction" (TEGT).
Verse 17, "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath."
LGT "Wherein God, desiring more abundantly to show to the heirs of promise the unchangeableness of His counsel, interposed by an oath."
Wherein God: according to man's custom of swearing by an oath. Desiring more abundantly to show the heirs of promise: God does not need to take an oath, but He does in order to show the seriousness of an oath; He condemns all that swear by His name and do not keep their word; this is taking the Lord's name in vain. The unchangeableness of His counsel: God's oath proves the immutability of His Word; God's Word could be believed then as it is given in this epistle, and it can be believed now in His complete written Word; God is immutable, that is, he never changes; He is the same yesterday, today, and tomorrow. Everything God does, or has done, or will do, is consistent with His immutable character. Interposed by an oath: "He brought in Himself as surety, He mediated or came in between man and Himself, through the oath of himself" (Davidson).
Verse 18, "That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us."
LGT "In order that by two unchangeable things, in which [it was] impossible [for] God to lie, we might have strong encouragement who have fled for refuge to lay hold on the hope set before [us]."
In order that by two unchangeable things: these two things are (1.) the impossibility for God to lie, and (2.) His oath. In which it was impossible for God to lie: the fact that God cannot lie was the strength they received from His Word. We might have strong encouragement: what comfort there is in the fact that God is perfect, and that He is our Father. Who have fled for refuge: as the Jews in the O.T. fled to the city of refuge in the case of accidental murder, God has opened Himself up to the family as the only needed refuge. To lay hold of the hope set before us: the hope of eternal life is set before each one of us, and this is the encouragement we need to make it through each day. Sometimes we take this hope for granted, and we lose sight of the perspective that life here on this earth is fleeting, and eternal life is set before us a shining beacon giving us strength to continue on.
Verse 19, "Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil:"
LGT "Which as an anchor we have of the soul, both certain and firm, and entering into that within the veil:"
Which as an anchor we have of the soul: what better hope than Christ as our Redeemer and Brother representing us before our heavenly Father; if this doesn't anchor our souls in complete repose, nothing can. Paul uses a wonderful metaphor here, calling the blessed hope we have in Christ an anchor; it securely fastens us in the family of God, so that we are not tossed to and fro by every wind of doctrine. Both certain and firm: this hope is as certain as God is, and firm as the foundation we have in our Savior and Lord, Jesus Christ. And entering into that veil: when Christ ascended to heaven He entered into the very presence of God, and sat down at His right hand, securing a place for us, that we will ever be with Him. The superiority of our High Priest over the Aaronic priesthood is the fact that Aaron's priesthood was strictly a type of Christ our High Priest.
Verse 20, "Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchizedek."
LGT "Where [as] forerunner, Jesus entered for us, according to the order of Melchizedek, having become a High Priest unto the ages of the ages."
Where as forerunner: Christ entered into God's presence opening up our free entrance to the Father, for where Christ is we will also be, unto the ages of the ages. Jesus entered for us: This phrase expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him, in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ, as High Priest, goes nowhere where His people cannot follow Him. He introduces man into full fellowship with God" (Vincent). According to the order of Melchizedek, having become a High Priest unto the ages of the ages: Christ became our High Priest having suffered the humiliation and vicarious death on the cross, and ascending into heaven, taking His rightful place at God's right hand, because He satisfied the justice of God, and has reconciled us all to the Father forever, He is rightfully our Savior and brother forever. The next chapter takes this subject and explains it more fully. The rest of Hebrews is dedicated to explaining our position in Christ at God's right hand.
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