Chapter 6

1 He exhorteth not to fall back from the faith, 11 but to be steadfast, 12 diligent, and patient to wait upon God, 13 because God is most sure in his promise.

1. Therefore. The author continues the exhortation he began in ch. 5. His readers have been subsisting on milk when they should have had stronger food. They were still children, and were satisfied to remain so. He wants them to go on to the deeper things of God and not continue to be satisfied with their present attainments.

Principles. Literally, “the beginning,” denoting the elementary principles of the doctrine of Christ. These are defined in the latter part of v. 1 and in v. 2.

Perfection. Or, “maturity.”

Foundation. It is well to lay a good foundation, but the one who does not build on it will never have a finished structure. The author proposes to leave the first principles, taking for granted that the people are well grounded in them. In leaving them he does not forsake them; he leaves them in the same sense in which a builder leaves the foundation when he proceeds with the structure itself.

The author enumerates six foundation principles upon which Christianity is built. He merely mentions them and does not discuss them, as he feels this has already been well done.

Repentance. Gr. metanoia, “a change of mind” (see on 2 Cor. 7:9). This is the first in the list of foundation principles. He who truly repents evaluates his past actions, weighs them in the moral scale, repudiates all unworthy motives and acts, and by the grace of God exchanges the old carnal mind for the mind of Christ. He is transformed by the renewing of his mind (Rom. 12:2). Repentance is not primarily an emotional experience; it is rather a deep process affecting the mind and life, issuing in a new creature” so that “old things are passed away,” and “all things are become new” (2 Cor. 5:17).

Dead works. Probably “dead” in the sense of being sinful. The sinner is “dead in trespasses and sins” (Eph. 2:1). These are works he knows he must lay off before he becomes a Christian. Compare Heb. 9:14.

Faith toward God. This is second in the list of fundamental principles. Repentance isfrom dead works, faith is toward God. Repentance presents the negative, faith, the positive, side of the Christian mind. The old must be abandoned, the new must be grasped. Repentance from dead works expresses a complete change of mind—a new spiritual attitude—which leads the believer to forsake dead works and turn toward God.

These two, repentance and faith, are placed first among the foundation principles of the gospel. If a man is thoroughly converted, if he has turned from his past life and renounced dead works, if he has turned in faith toward God, he has a solid foundation that will not fail him when the evil days come.

2. Baptisms. Gr. baptismoi (sing. baptimos). This is not the usual word for Christian baptism, which is baptisma (cf. on Matt. 3:6). Baptismos occurs only here and in Mark 7:4, 8; Heb. 9:10. Important textual evidence may also be cited (cf. p. 10) for its reading in Col. 2:12. In Mark 7:4, 8; Heb. 9:10, the word has reference to the many acts of purification in the Jewish ritual. This, however, could not be its primary meaning here, since the regulations concerning these washings would not be considered a fundamental doctrine of Christianity. It is possible, however, that the author is thinking of Christian baptism but is employing the term baptismoi as representing the rite in its most elemental aspects.

Some see in baptismoi a reference to the two baptisms in the Christians church, baptism by water and baptism by the Spirit. Concerning the two John the Baptist said, “I indeed have baptized you with water: but he shall baptize you with the Holy Ghost” (Mark 1:8). After His resurrection Jesus said, “John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence” (Acts 1:5; cf. John 3:5; Acts 11:16; 1 Cor. 12:13). However, if these two forms of Christian baptism were primarily in the author’s mind we would expect him to use the form baptismata instead of baptismoi, especially since the latter term occurs later in the epistle with a clear reference to ceremonial washings (Heb. 9:10). Therefore the explanation that regards baptismoi as representing Christian baptism in its most elemental aspects seems preferable.

Laying on of hands. This is the fourth of the fundamental doctrines being presented. The gesture of laying on of hands on OT times signified the transference of blessing and office (see Gen 48:9–14; Num. 8:10, 11, Deut. 34:9). In the NT the same custom was followed. Particularly significant was the apostles’ laying on of hands following baptism, an act by which believers received the Holy Spirit (see Acts 8:17, 18; 19:6). Since the author has immediately before mentioned “baptisms,” he probably had this particular function in mind. For the gesture in ordination see Acts 6:6; 1 Tim. 4:14.

Resurrection of the dead. For the importance of this doctrine see on 1 Cor. 15.

Eternal judgment. The doctrine of the judgment occupies a prominent place in both the OT (cf. Ps. 9:3–8, 15, 16; Dan. 7:9, 10; cf. Jude 14, 15), and the NT (see Matt. 12:41, 42; 25:31–46; Luke 11:31, 32; 2 Cor. 5:10). It should be noted that with these six principles Jewish Christians would have no difficulty, for these are all set forth in the OT. The danger confronting these Christians lay in contentment with what they had brought over from Judaism and a reluctance to accept wholeheartedly the tenets of Christianity.

3. Will we do. Important textual evidence may be cited (cf. p. 10) for the reading “let us do.” The author encourages his readers to go beyond (v. 1) the elementary principles of the gospel for the present, hoping and believing that they are well understood. He would leave these fundamentals in the sense that a child leaves his first A-B-C book when he progresses to his first reader. But in reality no child, nor the wisest scientist, will ever leave the alphabet behind. He will always use these 26 letters. So with these foundation principles; they are not discarded, they are built upon. The author would go on from primary to deeper truths.

If God permit. Compare on Acts 18:21; 1 Cor. 4:19; cf. 1 Cor. 16:7.

4. It is impossible. Verses 4–6 deal with the fate of those who fall away from God. The question at issue is the possibility of restoring such as have had a deep Christian experience but have fallen away. Can they be restored to Christian fellowship and again receive mercy? This passage has been the source of great perplexity and discouragement to many. It seems to teach that those who fall away from the faith are irrevocably lost.

Among the various views that have been held two are worthy of consideration. (1) That the apostasy here spoken of is the commission of the unpardonable sin (see on Matt. 12:31, 32), since this is the only form of apostasy that is hopeless. (2) That the passage correctly understood does not teach the absolute hopelessness of the apostasy here described but a conditional hopelessness (see on Heb. 6:6). Most commentators accept the former view, although the latter has merits and can be defended on the basis of the Greek.

The idea that repentance was impossible under certain circumstances was current among the Jews. They taught, for example, that such was the case of the man who sinned wantonly, trusting in future repentance: “If one says: I shall sin and repent, sin and repent, no opportunity will be given to him to repent. [If one says]: I shall sin and the Day of Atonement will procure atonement for me, the Day of Atonement procures for him no atonement” (Mishnah Yoma 8. 9, Soncino ed. of the Talmud, p. 423). They taught also that repentance was impossible for the man who led the multitude into sin: “Whoever causes the many to be righteous, sin occurs not through him; and whoever causes the many to sin, they do not afford him the faculty to repent” (Mishnah Aboth 5. 18, Soncino ed. of the Talmud, p. 71). Of interest also is a passage from the Book of Sirach: “Say not, ‘I have sinned, but what happened unto me?’ For Jahveh is longsuffering. Count not upon forgiveness, That thou shouldst add sin to sin. And say not, ‘His mercies are great, He will forgive the multitude of mine iniquities’; For mercy and wrath are with Him, And His indignation abideth upon the ungodly. Delay not to turn unto Him, And put (it) not off from day to day; For suddenly doth His wrath come forth, And in the time of vengeance thou shalt perish” (ch. 5:4–7; R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, vol. 1, p. 332).

Enlightened. Or, “illuminated” (see on Eph. 1:18).

Tasted. Gr. geuomai (see on ch. 2:9). The meaning “to experience” seems to apply here. Compare Ps. 34:8.

Heavenly gift. That is, the gift of salvation or perhaps a special gift of the Spirit (Rom. 5:15; 1 Cor. 12).

Partakers of the Holy Ghost. That is, they have received an outpouring of the Spirit either as the divine energy in conversion (John 3:5) or through the impartation of some special gift (1 Cor. 12).

5. Tasted. Gr. geuomai (see on v. 4). The word suggests more than a superficial acquaintance. It suggests study, meditation, and acceptance.

Powers. Gr. dunameis (see on Acts 1:8), here probably meaning “miracles,” as in Heb. 2:4. In the early apostolic age many miracles were wrought, deliverances effected, the sick healed, and even the dead restored to life (Acts 3:6–9; 5:15, 16; 6:8; 8:6; 12:7; 20:9–12). To taste these powers is to have a part in them, either as the subject of healing or of some other miracle, or as having performed them, or as having witnessed them. Those here brought to view had seen the mighty power of God in doing that which it was not possible for man to perform.

World to come. Or, “coming age,” here probably a reference to the future age, of which the Gospel Era with its miracles was a foretaste, or an earnest.

These different qualifications are enumerated to show that these persons had had a genuine experience. They had witnessed God’s mighty power in their own lives and in the lives of others. Much had been entrusted to them, and much might be expected.

6. If they shall fall away. Or, “having fallen away.” The extent of the fall may be judged by the privileges enjoyed. The context suggests a major apostasy.

To renew … unto repentance. That is, to bring about a desire for repentance. The case is not that of a man seeking to return to God, finding repentance impossible, but that of a man with no desire to return to the experience from which he has fallen away. For the meaning of repentance see on v. 1.

Seeing. The interpretation of the passage depends to a large extent upon the translation here. The Greek has simply the participle for “crucifying.” The word “seeing” is supplied in the KJV in an endeavor to show the relationship between the participle and the rest of the sentence. But it is possible to supply other words. The Greek participial construction may express time, cause, condition, or purpose. Some commentators suggest that the sense here is temporal and that the passage should be rendered, “It is impossible to renew while they keep on crucifying the Son of God.” Such a temporal use of the participle is common. If adopted, the passage teaches that those who fall away cannot be restored as long as they continue unrepentant.

If the causal use of the participle (“seeing,” “since,” “because,” etc.) be adopted, then the passage should be treated as dealing with the unpardonable sin, for only those guilty of this sin cannot be renewed to repentance. This sin ordinarily manifests itself in continued resistance to the call of God and the wooing of the Spirit. It consists in a hardening of the heart, till there is no longer any response to the voice of God. Hence, a person who has sinned against the Spirit has no remorse, no feeling of sorrow for sin, no desire to turn from it, and no conscience that accuses him. If one has a sincere desire to do right, he may confidently believe that there is still hope for him.

This should be a source of comfort to the discouraged soul, but it is by no means to be used as an incentive to carelessness. God desires to comfort the disconsolate, but He would also warn His people of the danger of reaching the point of no return.

Crucify … afresh. Gr. anastaurooµ, “to crucify,” “to crucify afresh.” In non-Biblical writings anastaurooµ means simply “to crucify,” but in the present passage the context favors the figurative meaning “to crucify again,” or “to crucify afresh.” Such a meaning is especially significant since those addressed are Jewish Christians whose race had been guilty of crucifying the Son of God the first time (Acts 3:14, 15). Now if these Christians should reject their Saviour and return to their former ways, it would be as if they crucified Him anew.

Put him to an open shame. Or, “hold him up to contempt.” This phrase may be rendered: “as long as they keep on holding up Christ to contempt” (see above under “seeing”).

7. Drinketh in the rain. The picture here is that of the earth, which receives rain from heaven, and in return brings forth herbs and food for man. This is an illustration of the human heart, which receives the blessed rain and dew from heaven and in return should produce fruit to the glory of God.

Dressed. Literally, “cultivated,” “tilled.”

Blessing from God. That is, in its productiveness.

8. Thorns and briers. God had blessed the Hebrew Christians, and He expected them to bring forth fruit. If with all the blessings He had given them and with all the light that had illuminated their path, they still refused to bring forth fruit, or if they fell away, there would be but one end for them: separation from God and oblivion.

Nigh unto cursing. Compare Gen. 3:17, 18. The author does not imply that the Hebrew Christians are already in the hopeless state described in Heb. 6:4–6. But without fruitfulness such a state is “nigh.” They are duly warned against adopting a course that will result in their rejection (cf. chs. 2:1–3; 10:26–29).

Burned. Compare Deut. 29:23.

9. Beloved. This is the only occurrence of this affectionate term in Hebrews.

Better things. The author has spoken sharply to his readers by way of warning and admonition. Now he soothes them. He is persuaded that they have no intention of rejecting God’s call, and yet they need admonition. They are in danger of drifting, of not giving heed to the things they have heard (ch. 2:1–3). They are in danger of repeating the mistake of Israel of old of not entering in (ch. 4:1). They have not progressed or grown satisfactorily, but are still babes when they should be full grown (ch. 5:11–14). And in the present instance he is telling them that there is real danger of their losing out. He softens this somewhat by saying that he is persuaded of better things of them, and yet he leaves the impression that their condition is serious and they must beware lest they lose out on eternal life.

That accompany salvation. Or, “that belong to salvation.” The author does not here state what these things are, but from what he has already written, the readers could not fail to know.

10. God is not unrighteous. An appeal to the justice and equity of God.

To forget. God does not forget any act of kindness, however small. It is all recorded, and will be taken into account in the day of judgment. A cup of cold water is not forgotten (Matt. 10:42); the tear of sorrow or sympathy is remembered and recorded (cf. Ps. 56:8).

Labour. Textual evidence favors (cf. p. 10) the omission of this word.

Toward his name. That is, toward Him. “Name” here, as often, stands for person (cf. on Ps. 7:17).

Ministered to the saints. This may seem a small matter to mention, when there are so many weightier matters that call for attention. Help in time of distress, a night’s lodging, food and drink for the wayfarer, hospitality and kindness—these are all recorded in the book of God. And God is not forgetful of such acts of kindness (cf. Matt. 10:42; 25:31–40).

11. Desire. Gr. epithumeoµ, “to long for earnestly.”

Diligence. Gr. spoudeµ (see on Rom. 12:8).

Full assurance of hope. Compare Col. 2:2. The believers to whom the epistle is addressed had been zealous in entertaining the saints. They needed to continue their ministrations, but they should be as diligent in other matters relating to salvation.

Unto the end. It is good to begin; it is better to finish. However good a beginning may be, it is useless unless it is continued unto the end. God’s promise is that “he which hath begun a good work in you will perform it” (Phil. 1:6). Too many who begin do not finish.

12. Slothful. Gr. noµthroi, “lazy,” “sluggish.” Connected with hearing, noµthroi is translated “dull” in ch. 5:11. Slothfulness, or laziness, is the opposite of diligence. To many, religion is a casual matter that can be attended to at leisure. It is not first on their program, but near the end of the list. For them everything else must be done first, and God may have what is left. This needs to be reversed.

Followers. Literally, “imitators.”

Faith. This essential qualification is dealt with at length in ch. 11 (see comment there).

Patience. Gr. makrothumia, “steadfastness,” “endurance,” “patience.”

Inherit the promises. Compare ch. 4:1.

13. God made promise to Abraham. Abraham is set forth as an example of one who by patient endurance “obtained the promise” (v. 15).

Swear by no greater. See on v. 16.

Sware by himself. A reference to Gen. 22:16, 17.

14. Blessing I will bless. Rather, “surely I will bless.” The phrase “blessing I will bless” translates literally a Hebrew idiom that gives strong emphasis to the action of the verb.

Multiplying I will multiply. Rather, “I will surely multiply” (see above under “blessing I will bless”).

15. Patiently endured. See on v. 12. Abraham is set forth as an example for others to imitate.

He obtained the promise. That is, in the birth of Isaac. This son of promise was an earnest of the multitude of descendants through whom, and particularly through the seed, “Christ” (Gal. 3:16), a blessing was to come to all nations.

16. The greater. Men customarily swear by God. But God, not having any greater by whom He could swear, swore by Himself (v. 13).

Confirmation. Gr. bebaioµsis, here used as a legal term meaning “legal surety,” or “warranty.” An oath has a positive effect—it provides legal surety—and a negative effect—it ends controversy.

17. Willing … to shew. It was not necessary for God to swear. His word is as good as His oath. It was a wonderful thing that He would so put Himself on a level with man that He would consent to swear to the truth of the promise.

Unto the heirs. Not only Abraham but all the heirs including the spiritual descendants of Abraham (Gal. 3:29).

Immutability of his counsel. Or, “unchangeableness of His purpose.”

Confirmed. Gr. mesiteuoµ, “to mediate,” “to act as surety,” “to guarantee.” The confirmation of God’s word by an oath is recorded in Gen. 22:16–18.

18. Two immutable things. That is, God’s promise and His oath. God’s word in itself is unchangeable. No oath can add anything to what God has said, or make it surer. That God confirmed it with an oath is entirely for our sake. Men use an oath for confirmation, and so God condescends to do the same, to help us in our faith. This oath was doubtless a definite help to the people living before Christ. If any doubt should come up in their minds, they could fall back on the fact that not only had God promised but He had confirmed it with an oath. He would therefore surely keep His word. Thus the oath would help strengthen their faith.

Strong consolation. Rather, “strong encouragement.”

Fled for refuge. The illustration may be taken from the ancient practice of a person who, believing himself to be in danger, fled to the tabernacle as a place of refuge (see Ex. 21:13, 14; 1 Kings 2:28–34).

To lay hold. Or, “to seize.” The phrase should be connected with “consolation” (encouragement).

Hope. See on Rom. 5:4; 8:24; 12:12.

Set before us. Or, “lying, before us.” The hope of salvation is set before all and may be grasped by all.

19. Anchor. A change in metaphor. An anchor holds a ship in a storm and keeps it from drifting on the rocks. There are times when anchors slip. But not so with the anchor of “hope.” The metaphor of an anchor occurs only here in Scripture.

Which entereth. That is, the hope entereth.

Within. Gr. esoµteros, “inner,” “behind.” The word occurs in the NT only here and in Acts 16:24, where it describes the inner prison into which Paul and Silas were cast. Esoµteros is more frequent in the LXX (see Ex. 26:33; Lev. 16:2, 12, 15; etc.).

Veil. Gr. katapetasma, “curtain,” “veil.” The word occurs six times in the NT. Three times it is used of the veil of the Temple that was rent at the time of the crucifixion (Matt. 27:51; Mark 15:38; Luke 23:45). The other occurrences are in Hebrews (ch. 6:19; 9:3; 10:20). In the references to the sanctuary in the LXX katapetasma is used to describe (1) the curtain that separated the holy and most holy places (Ex. 26:31, 33), (2) the curtain at the door of the tabernacle (Ex. 26:37; 36:37; Num. 3:26), (3) the curtain for the gate of the court (Ex. 38:18). The fact that the curtain at the door of the tabernacle and the inner curtain separating the holy from the most holy place were both called katapetasma provides a simple explanation for the use of the term “second veil [katapetasma]” in Heb. 9:3 to describe the inner curtain. The question is: To which curtain does the author refer in ch. 6:19, as the one within which our hope enters?

Some non-Adventist Bible students who teach that Christ, immediately upon His ascension, entered on His work in the most holy place of the heavenly sanctuary hold that katapetasma here refers to the curtain separating the most holy place from the holy place. They note that “within the veil” is a translation of the Greek phrase esoµteron tou katapetasmatos, which, in its four occurrences in the LXX (Ex. 26:33; Lev. 16:2, 12, 15), always describes the most holy place. However, it does not necessarily follow that if “the veil” here refers to the veil dividing the holy from the most holy place, Christ therefore began, at His ascension, to carry on His mediatorial work in the most holy place (see under “1” below).

Following are three possible explanations of the expression “within the veil,” all of which are consonant with the Seventh-day Adventist view of the sanctuary.

1.   “The veil” means the dividing curtain between the two apartments. But Paul is speaking of Christ’s entrance into the most holy place of the heavenly sanctuary in order to dedicate it, along with the rest of the sanctuary, upon His assumption of His high-priestly office. This dedication is mentioned in Dan. 9:24 (see comment there) and typified in the anointing of the earthly sanctuary following its erection (Ex. 40; cf. ch. 30:26–29).

2.   In Heb. 6:19 Paul leaves the word “veil” undefined. He wishes to call attention, not to the veil, but to that which is “within [or “behind”] the veil,” namely, the place where Christ our High Priest ministers. In other words, Paul is using the word “veil” (katapetasma), not in terms of a technical discussion of the structure of the heavenly sanctuary, but as a figure of speech to describe that which divides the seen from the unseen, the earthly from the heavenly. Hence, “within the veil” means simply to be in the presence of God. According to this view, hope is represented as entering the very presence of God, where Christ Himself has gone (v. 20; cf. ch. 9:24).

3.         Paul, elsewhere in Hebrews, specifically describes the veil separating the holy from the most holy place, as “the second veil” (ch. 9:3). Hence, when he speaks simply of “the veil” (ch. 6:19) he must refer to the veil at the door of the tabernacle. Further, inasmuch as the heavenly sanctuary, and the sequence of its services, was prefigured by the earthly, when Christ ascended prefigured by the earthly, when Christ ascended to heaven He “entered” the holy place—the first apartment—to begin the first phase of His heavenly ministry (see GC 420).

20. Whither. Or, “where.”

Forerunner. Gr. prodromos, “going [or “running”] before.” The word occurs only here in the NT. It occurs twice in the LXX, once in Num. 13:20 and once in Isa. 28:4, of first-ripe (prodromoi) figs. Applied to Jesus, the thought seems to be that He has gone before to be in the presence of God and we will follow after Him. The idea is similar to that expressed in Heb. 2:10 in the term archeµgos (see comment there).

High priest for ever. See on ch. 5:6. The author now skillfully comes back to the topic from which he digressed in chs. 5:11 6:19. The subject is fully discussed in ch. 7.

Ellen G. White comments

1    GC 470; 2T 124

5     CH 33; FE 173; ML 293; 5T 745; 6T 444

6     AA 306; AH 328; FE 284; MB 10; PP 580; TM 39, 147; 1T 133; 3T 438; 5T 243

7, 8 Ed 216

13   1T 203

17   PK 164; 1T 203

18   PP 371, 517

18, 19  GC 350

19   EW 72; 1T 300, 566; 2T 304; 5T 113

19,20   GC 421, 489; ML 8; 5T 742