Greek Exegesis Paper-edited · puritan reformed theological seminary looking at hebrews 6:1-8 an exegesis paper submitted to dr. bilkes for greek by michael m. dewalt grand rapids,

PURITAN REFORMED THEOLOGICAL SEMINARY

LOOKING AT HEBREWS 6:1-8

AN EXEGESIS PAPER SUBMITTED TO

DR. BILKES FOR

GREEK

BY

MICHAEL M. DEWALT

GRAND RAPIDS, MICHIGAN

SPRING 2009

Translation: Hebrews 6:1-8

1 Therefore, leavening the beginning of the word of Christ, let us go forth unto perfection not laying again the foundation of repentance from dead work, and of faith on God,

2 of the teachings of washings, and the laying on of hands, and of the resurrection of the dead and of judgment without end.

3 And this we will do if God permits.

4 For, (it is) impossible in the case of those who were once enlightened, and having tasted of the heavenly gift, and made partaker of the Holy Spirit,

5 and having tasted the good word of God, and the powers of the age to come

6 and having fallen away, to renew them to repentance, crucifying again to themselves the Son of God and holding Him up to contempt.

7 For the earth, which drinks the rain coming over it and is bringing forth vegetation fit for those on account of whom also it is cultivated, receives a blessing from God;

8 but that which bears thorns and thistles is worthless (rejected) and near to being cursed, whose end is to be burned.

Outline: Hebrews 6:1-8 The Serious and Immediate Danger of Apostasy

I. The Appeal for Maturity (1-3)

A. The Maturity (1-2)

1. Repentance and Faith in God (1)

2. Baptism and Laying On of Hands (2a)

3. Resurrection of the Dead and Eternal Judgment (2b)

B. The Enablement (3)

II. The Warning of Apostasy (4-6)

A. Description of Apostasy (4-5)

1.Who Were Once Enlightened (4a)

2. Tasted the Heavenly Gift (4b)

3. Partaker of the Holy Spirit (4c)

4. Tasted the Good Word of God (5a)

5. Tasted the Powers of the Age to Come (5b)

B. Impossible to Restore (6)

III. Drinking the Rainfall as a Believer or an Apostate (7-8)

A. Bearing Vegetation Receives Blessing (7)

B. Bearing Thorns and Thistles Receives Burning (8)

Introduction

The book of Hebrews brings about a number of different “hot topics” in theology

and Christendom, and tends to carry debate no matter where else it may be brought up.

This is especially true of one of the most controversial passages in all of the New

Testament – Hebrews 6:1-8. The writer of Hebrews was dealing with Jewish believers

whose tendencies were to go back to their roots in culture, laws, and tradition; and further

still were beginning to turn their backs on Christianity and were leaving the gospel

altogether. Most people who have studied the book of Hebrews know that the sermon

written to the readers includes five exhortations, or “warning passages,” so that the new

converts who were coming out of the Jewish religion would continue to follow after

Christ and the completion of His work, and not fall back on their previous ways or fall

away from Christianity completely.

The sixth chapter of Hebrews may be one of the most debated passages out of the

whole Cannon. In commentaries, writers will often skip over this section so that they do

not have to deal with such difficulties; while on the other hand, others will spend

enormous amounts of pages (Pink and Owen)1 in order to explain it as clearly as they

can. Theological journals have done studies in the vast amounts of topics found within

the chapter, so much so that when Googled there are an astounding 478,000 results!

There have even been large books2 written specifically in dealing with these passages to

help give light to the multiple views that can surface. All sides of Christianity – Calvinist,

Armenians, and those who do not like to take either side – will come away with different 1 Cf. Arthur W. Pink, An Exposition of Hebrews. (Grand Rapids: Baker, 1954), p. 272-332; and John Owen, "Hebrews" The Works of John Owen. Edited by William Goold. Vol. 21. (Edinburgh: Banner of Truth Trust, 1991.) 2 Cf. ed. Herbert W. Bateman, Four Views on the Warning Passages in Hebrews. (Grand Rapids: Kregel Publications, 2007.)

stances on the passage in order to fit their system of belief because of their presumptions

of it. I believe that this – the reader’s presumptions before he or she comes to the text – is

the main issue when it comes to exegesis and the interpretation of this text. The confusion

between evangelicals does not lie solely in their interpretations of the passage, but lies in

their lack of allowing the Scriptures to speak for themselves; for only when Scripture

does speak for itself can the interpreter come to a correct presumption. If one does not

have correct views on eternal security, apostasy, and how and why the book of Hebrews

was written3, then it is easy to look at this particular passage (as well as any other) and

simply try to make it fit what ones wants, or in a way that interprets it in order to make it

fit their system of belief so that they can continue to defend their view.

My plan is to give a proper exegesis of the text so that it is treated within its

context so that it may speak for itself. From there will be a conclusion that will bring

about additional thoughts and what can be drawn from this study. Afterwards, I will

touch on a number of other views which are taken from Hebrews 6 and look at what

exactly their views may stem from, and will end with a number of ideas that one can look

at as how to preach/teach this passage to either classes or their own congregations.

3 Cf. Andrew H. Trotter. Interpreting the Epistle to the Hebrews: Guides to New Testament Exegesis, (Grand Rapids: Baker, 1997.)

Exposition

I. The Appeal for Maturity (1-3)

It is of first importance to see in these verses that the writer of Hebrews gives an

exhortation in order to show his readers the purpose behind writing what lies in this

section. It is certain here that the writer is leading the readers to deeper truths with a

rhetorical style of writing in order to bring about spiritual maturity. B.F. Wescott says

that the writer does this in two ways, starting this section by showing his identity –

φερώµεθα (v.1), and then later identifying his ultimate purpose with the usage

of¹οιήσοµεν (v.3).4 The content of this passage is continuing from the end section of

chapter 5 – namely verse 12 – where it was stated, “you need someone to teach you again

the basic principles.” The writer is addressing the necessity of these believers to become

mature in their faith. This then, is why he begins in verse 1 of chapter 6 with the term

τελειότητα, meaning “perfection.” The beginning of this new section brings the readers to

see the importance of growth in their own lives; a growth that they are to work toward as

a goal, which Christianity commands. This is also why he starts by saying, “Διὸ.” This

word “therefore” takes that which was previously talked about (milk) in the latter part of

chapter 5 and connects it to the beginning of chapter 6 (meat).

It is also of great importance to look at the term ἀφέντες. Here, this is translated,

“to let go” or “to leave.” With this, the writer is stressing how important it is that the

readers begin to look ahead to the things in which they need to continue to grow and

focus on, leaving – but not forgetting – the basics of doctrine in order to move on to even

4 B.F. Wescott, The Epistle to the Hebrews. (Eerdmans: Grand Rapids, 1990), p. 142.

more substantial doctrine (5:14). These two points of importance in this text help show

exactly where the writers is headed and why he uses the language he does to urge his

audience to move from where they are to where they need to be – from milk to solid

food.

A. The Maturity (1-2)

1. Repentance and Faith in God (1)

In the next two verses, the writer gives six doctrinal fundamentals that encourage

the readers to move where he wants them to (from immature to mature believers). These

six blocks of foundation, so-to-speak, will be listed and touched on briefly in the

following outline. The writer begins by giving two essentials – repentance and faith –

which are the very foundation that Christianity and the Jewish religion were built upon.5

First, faith is used here to show the readers the importance of the doctrine and how it was

required of all the Old Testament saints. Secondly, he mentions repentance because when

one comes to faith, repentance is what naturally follows and is required. This is best seen

in Matthew 3:2 and 4:17 in the message that John the Baptist carried – to “repent.” The

writer links “repentance” along with “faith” here in verse 1 to convey a message that the

Jewish audience would be used to understanding (having faith and following God). This

combined foundation of faith and repentance is used to get a message across to his

readers, showing that once the decision is made and one repents of sin and places their

faith in their now heavenly Father, then it is the basis of their life.

5 Cf. In order to aid one’s understanding of the foundation of what Christianity and Judaism were built on, it may be best to read the following: Romans 9:32 and Galatians 2:16; 3:2, 10.

2. Baptism and Laying On of Hands (2a)

The second focus of doctrinal foundations that the writer looks at to encourage his

audience to move forward in their relationship and continue growing and living out their

Christianity are βα¹τισµῶν and διδαχῆς, ἐ¹ιθέσεώ. These two doctrines are important as

they bring about a new group of subjects to the believer that is reading the text.

βα¹τισµῶν is the plural of baptism. Here the writer is not speaking of the actual doctrine

of baptism, but specifically of the washing or purification done with water. This is of

extreme importance to notice when translating for two reasons. First, because he is

relating with a Jewish audience who would easily relate with ritual washings or

purification ceremonies. Secondly, because without a proper understanding of the word

and how it being used to relate to his audience, it can be easily misinterpreted.

διδαχῆς, ἐ¹ιθέσεώ is the laying on of hands. This is mentioned here for two specific

reasons. First, because of its widespread practice in the Old Testament,6 and secondly

because of its practice all throughout the New Testament church.7 In all other cases

where this practice was used/mentioned throughout the New Testament, it was done so in

connection with the gifts of the Spirit. It seems this would be the case here as well, as the

writer notes the importance of the basic doctrines that are foundations of Christianity.

In both of these doctrines a Jewish convert would understand and see the

importance of putting into practice things that would aid their growth in Christianity. It is

most certain that the writer of Hebrews was getting the point across that these needed to

be practiced and played out among the community of believers in the New Covenant. 6 Cf. Numbers 8:9-11. 7 Cf. Acts 8:17; 19:6, 1 Timothy 4:14, 2 Timothy 1:6.

3. Resurrection of the Dead and Judgment Without End (2b)

The last of the foundations that the writer includes in order to help move readers

into maturity are the resurrection and eternal judgment. Whether coming from Jewish

background or Christian, the topics of judgment and resurrection were ones that brought

both sides together. The term ἀναστάσεώςτενεκρῶν translates as “a resurrection of the

dead”8 and the term κρίµατοςαἰωνίου translates as “judgment without end.”9 The writer

purposely placed these two terms together so that it would bring to the reader’s mind that

life here on earth was not everything they lived for, which was important for them to

remember, especially because many new converts were suffering much affliction because

of their new faith in Christ. Additionally, these terms were used because much of the

Greek influence at the time was teaching that there was nothing at the end of life.

Therefore, in order to bring these young converts to “meaty” doctrine, the writer spent

time addressing the necessary issues which were fighting against the work of progression

in the church. Mentioning these specifics in this section of Hebrews brings about some of

the hardest and most debated doctrines in all of the church. Calvin says it best when he

states:

“The Apostle seems here to refer to the common mode of questioning, ‘does thou believe the resurrection of the dead? Dost thou believe eternal life?’ These things were suitable to children, and that only once; therefore to turn back to them again was nothing else but to retrograde.”10

8 An idea that Old Testament saints would have understood, Cf. Job19:26, Psalms 16:10; 49:9, and Isaiah 26:19. 9 An idea that Old Testament saints would have understood, Cf. Isaiah 30:18, Ecclesiastes 12:14, and Daniel 12:2. 10 John Calvin, Calvin's Commentaries. 22 vol. (Grand Rapids: Baker, 2005), p. 132.

B. The Enablement (3)

Though verse 3 is short, it contains two very necessary things to notice. The first

is that the writer wants to warn Jewish believers who may think that they possess in

themselves what it takes to grow, that they need to understand and know that they can

only learn the doctrines of the gospel with the permission of God. The focal point of this

section and verse is where the Apostle says, ἐ¹ιτρέ¹ῃ ὁ θεός, which means, “if God

permits.” It is of absolute importance to the writer that his readers see that it is through

God alone that one can grow in understanding the beauty of the doctrines which lie in

Christendom. He shows here that the believer’s dependability comes from God and no

one else. Secondly, it is important for believers to see the thought process of the writer as

he uses the word “we,” which stems back to his previous writing in verse 1 where he

says, “us.” This shows the completion of his thought and this section dealing with the

foundations in which the Jewish converts were to continue to grow in.

II. The Warning of Apostasy (4-6)

As one of the most debated passages, this text has more interpretations than I have

ever seen and is therefore quite difficult to deal with. In order to begin to understand the

passage it is best to look at three things first: 1.The Audience 2.The Sin 3.The Result.11

Having the mindset of looking at what the writer was saying to the original readers (by

exegete) will help us set our minds to what the original readers thought when they first

came across this passage. It is, however, important to think about Gleason’s words when

11 These areas need to be touched on and noticed before doing exegesis because oftentimes what one already thinks of Scripture may lead the exegete astray from the correct meaning. This is why I am spending time on the particular topic of what one must take into consideration before coming to the text to exegete. Cf. Casey W. Davis, "Hebrews 6:4-6 from an Oral Critical Perspective." Journal of the Evangelical Theological Society 51, no. 4 (December 2008): 753-77.

he says, “In the end it seems that the passages with which one begins determine one’s

theology.”12

The audience here would be one of the following six options:13

1. Hypothetical audience – there is no audience because the event cannot actually

occur.

2. Pre-conversion Jew – Jews who have come to the Christian community.

3. Covenant community – the community that God is rejecting.

4. True believer under judgment – Christians facing the judgment of God, but

cannot lose their salvation.

5. Phenomenological true believer – Christians who can lose or have lost their

salvation.

6. Phenomenological unbeliever – appear to be believers, but are not.

No matter which view one may hold, any one of the following will act as a

presumption that will change the meaning of the text. So it is best to concur with what we

know of Scripture in order to take the best-fit view before coming to the text. That is why

even before doing exegesis it is good to have overall knowledge of the Scriptures for

understanding theology in a systematized way.

12 Gleason “Old Testament Background of the Warning in Hebrews 6:4-8” p.63. 13 Cf. Guthrie, Hebrews 226-8. Here Guthrie deals with a number of different views on the subject of what the audience may be in Hebrews 6:4-6.

The audience – Casey W. Davis says it best when opening his Oral Critical Perspective

on Hebrews 6:4-4 when he states this about looking at the audience on this text:

“Our author would assume a religious, historical, and cultural background that was fully

ingrained in the psyche from childhood.”14 I believe that it is best if the exegete does the

same when coming to the passage. That is why I hold to the view of a Pre-conversion

Jewish audience. This is most commonly known as the “Apparent View.” I hold to this

for four reasons. First, because the passage of Hebrews 6:4-6 parallels the children of

Israel in the wilderness. Secondly, because beforehand in the parable of the soils, Jesus

had taught His people that one can look like a believer and yet still remain unregenerate.

Thirdly, because of the number of Scriptural passages that overtly teach the doctrine of

the perseverance of the saints. And fourthly, because all that is mentioned in verses 4-6 of

this chapter can be said of an unregenerate individual.15 It is important when coming to

this passage to keep Scriptural truths such as these in the back of the mind so that one

does not contradict other Scripture within the Cannon.

A. Description of Apostasy (4-5)

1. Who Were Once Enlightened (4a)

It is of great importance to understand who the audience is in order to know who

exactly the writer is referring to when he uses the word “enlighten.” The term here that is

used is φωτισθέντας, which is a passive participle, referring to individuals who have seen,

been touched, illuminated, been brought light to, or – as translated here – “enlightened.”

14 Casey W. Davis, "Hebrews 6:4-6 from an Oral Critical Perspective." Journal of the Evangelical Theological Society 51, no. 4 (December 2008): 753-77, p.759. 15 Cf. Philippians 1:6; Luke 14:28-32; Romans 8:38-39; 1 Peter 1:4-5; Jude 24, 25; 2 Timothy 1:12; Ephesians 4:30; 1 John 2:19; Matthew 24:24; John 6:40; John 10:27-28.

The terms used here in the beginning half of verse 4 – such as “enlighten,” “shared,” and

“tasted” – in direct reference with the things of God, bring much correlation to that of

which the audience of Jewish Christians and non-Jewish Christians would have been very

familiar with. It is best to parallel this passage with what had happened in the wilderness,

as those in the wilderness who died long ago had been touched, had tasted, and were

enlightened by the gospel, and yet it was evident that many were not regenerate.

Similarly, in this new Jewish community there were young converts who had heard the

gospel but were easily falling back into old traditions, mostly due to the great suffering

they had encountered. This is the reason that the writer used terms such as “φωτισθέντας”

which would connect the system of belief in which they previously lived to their new

system of belief. Hence the reasoning behind chapters 3 and 4, which focused on those in

Israel who did not enter the rest.

2. Tasted the Heavenly Gift (4b)

Here the focus is moved to “ἐ¹ουρανίου” – those who have tasted the heavenly

gift. This is one more way of showing the readers a comparison to what occurred in the

wilderness. Israel tasted exactly what this states – a heavenly gift – as they were given

manna from heaven. All had tasted this gift and were provided with it, but not all were

believers. Looking even deeper, this statement seems to refer to more than just the tasting

of manna, but also of the actual heavenly gifts which were given to the church. These

include gifts such as the ordinances of the church – Baptism and the Lord’s Supper –

which even an unbeliever can end up partaking in (and indeed do quite often).

3. Partaker of the Holy Spirit (4c)

Like “enlighten” and “tasted,” the term “shared” or “partaker” is the key of this

section. The Greek term µετόχους translated here is referring to those who have shared in

the gospel, or have partnered, so-to-speak, in the gospel living. There are two men who

have been able to best explain this. First, John Owen spends some time explaining the

differences between Spiritual and Personal inhabitation.16 Secondly, Kent Hughes, in his

commentary on Hebrews, brings up an excellent point from Scripture about those “who

have shared in the Holy Spirit.”17 He gives the example of Simon Magus, the sorcerer, as

being an exact illustration of the point that the writer of this passage is getting across. The

Scriptures in Acts 8:13 speak of him being a “believer” and “baptized,” but brings out the

crucial point spoken by Peter when Simon Magus tried to buy spiritual powers (Verses

22-23):

“But Peter said to him, ‘May your silver perish with you, because you thought you could obtain the gift of God with money! You have neither part nor lot in this matter, for your heart is not right before God. Repent, therefore, of this wickedness of yours, and pray to the Lord that, if possible, the intent of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bond of iniquity.’ And Simon answered, ‘Pray for me to the Lord, that nothing of what you have said may come upon me.’”

4. Tasted the Good Word of God (5a)

Here the writer uses a term that he has already used – “tasted” – in order to show

the point that the audience is not in full knowledge or full enjoyment of Jesus Christ, but

has only “tasted,” felt, or seen Him. Unbelievers may daily taste the good Word of God,

16 Cf. for a more in-depth explanation, John Owen, "Hebrews" The Works of John Owen. Edited by William Goold. Vol. 21. (Edinburgh: Banner of Truth Trust, 1991), p. 80 17 Kent Hughes, Hebrews: An Anchor for the Soul, (Crossway: Wheaton, 1993), p. 158-9.

in that the Lord gives grace every day even to those that do not know Him. However, it is

necessary to remember who the audience is that the writer is speaking to. We can easily

see from the previous chapters of Hebrews – namely chapter 4, verses 1-16 – that just as

Israel was promised the land and they all tasted of the Word of God in His promise made

to them, this audience here has also seen countless miracles and perhaps has even seen

Christ Himself, which would make them have far more “tasting” than that of Israel in the

wilderness. This whole concept can be hard for a believer to understand, but is found in

Scriptures numerous times, including perhaps the most explicit example of apostasy,

known as the “son of perdition” – Judas

5. Tasted the Powers of the Age to Come (5b)

Lastly, after mentioning those who have tasted, seen, and been partaking of the

gospel, the writer then moves to those who are living under the lifestyle and benefits of

the gospel. These are ones who live a life that says and shows on the outside a life of a

believer, but are not actually saved. This is best explained by Christ’s own words during

His early ministry when He stated in Matthew 7:22-23:

“Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?”

The writer’s focus in using the term “to come” is to bring about the reality of the

reader’s focus, which ought to be (as the church) the importance of what they are really

looking forward to. Living under the gospel and being a part of the church, believers all

know that they are not of this world and they look forward to eternity in the New

Jerusalem with their King. That is the exact point of interest that the writer is bringing

forth for his audience. He wants it to “hit home” that those who have tasted and are using

the blessings that come from the gospel will have a future, and that they will be tested by

their Savior to see if their hearts were sincere, or if they merely played or acted the part.

B. Impossible to Restore (6b)

If you’re ever looking for a verse in the Bible to debate, this is one right here.

This verse alone can bring about a number of problems and conflicting views among

Christians. To look at this in its full measure I think it is best to break it down into

individual parts.

and having fallen away – I must first start by saying that when translated, there is no “if”

here. The passage is fully and 100% describing people who have confessed to be

believers and have apostatized. It also must be mentioned that the writer is not saying

that the readers have fallen (or will fall) away, but is just warning them of apostasy. Once

again the writer’s intentions from verse 1 are clearly seen as they are one step further in

this process of continually bringing about the truths of doctrine and living so that his

readers grow in their faith and walk with the Lord and not fall back into what they came

from.

to renew them to repentance – This statement is one that brings many to debate. When

understanding the purpose of writing this particular exhortation to the Jewish Christians,

it seems clear that this is saying that the one who denies Christ and shames the work that

Christ has done by claiming they are a believer yet knowingly and willingly deny the

crucified Christ, will not be able to come back to it. However, God’s grace does extend to

all sinners, and it must be remembered that only those sinners who reach for it receive it;

the person that leaves the gospel and goes against Christ does not.

crucifying again to themselves the Son of God – We all know that it would be impossible

that the Savior be crucified again. Not only is it not needed, but furthermore is against

everything that Christianity stands for when speaking of all that occurred at the cross

already. The term “Son of God” is used by the writer to make the readers understand the

offense of apostasy, which is extremely dangerous, damnable, and is totally undermining

what Christ did on the cross.

and holding Him up to contempt – Here the writer explains the shame that apostasy

brings to Jesus Christ. When one leaves the gospel and becomes an apostate, they are

publicly and openly shaming what they had previously said they believed. Confessing

that Jesus is Lord of your life, then turning your back on Him, the cross, and what He

accomplished there, leads to nothing but punishment and eternal damnation.

III. Drinking the Rainfall as a Believer or an Apostate (7-8)

In this section, the writer is concluding his warning of apostasy by looking at the

blessings that fall on a believer, and the opposite which falls on an apostate. He uses an

illustration of agriculture for the believers to relate to, and in doing so, makes a parallel to

show the difference of how both the believer and apostate react to the gospel.

A. Bearing Vegetation, Receives Blessing (7)

The writer is using the Greek word “βοτάνην,” which simply translates to herbage

or a growing plant. The reason behind using such a general term is that it is useful in

helping the reader understand that the one who receives blessing grows in the gospel.

Also, the writer uses this particular term so that one is not confused with that of an actual

farmer, but instead to see that he is part of the land that receives eternal blessings.

B. Bears Thorns and Thistles Receives Burning (8)

Lastly, the writer ends with the warning that he has been speaking about and that

concludes his thought from verse 7. The major difference that the readers saw, and that

we must see today, is that it goes from saying in verse 7, “but if it produces” to here in

verse 8 saying, “but WHEN it produces.” The purpose of this is to finalize the stressing

of the importance of understanding the “falling away,” and that these facts about apostasy

remind the believer of the curse of sin and how fully it affects humanity. This concludes

the warning to his readers. The writer wants to show his readers that they are to continue

learning doctrine, and living for and growing in the gospel. Leaving it and living for any

other reason will only result in falling back into the old way of nothing but thorns and

thistles here on earth, and will bring nothing but eternity in hell.

Conclusion:

No matter the case or situation of apostasy, it is a serious offense to the Almighty

Lord. To the one that has turned his back against the Lord, may only the grace of God

allow them to hurry back and run into the Father’s hands in repentance and obedience so

that they might see their sin. When dwelling on the extreme seriousness that it is when

one speaks of following the gospel but does not actually do so in his heart, it is hard to

think of a higher sin. The fact that the writer even makes the mention of Christ having to

“die again” in order that the apostate return to the gospel shows the severity of this.

There is, however, something to think of that is of even more importance than the

apostate falling away, and that is the beauty of the fact that Christ saves. That Christ, the

King of all, sacrificed His life for those who live for themselves is by far greater than

anything imaginable. To grow in maturity, learning the doctrines that lie in the gospel,

and learning the things of Christ – knowing Him, what He is like, how to worship Him,

how to serve Him – shape our own spiritual life; and we are able to do all of this because

the cross of Christ allows us to. The fact that this warning of apostasy has to be

mentioned should compel us as believers today to strive all the more – that much harder,

with ceaseless zeal – to not only make public profession of faith, but also making our

faith a public lifestyle that bears fruit and shines forth the gospel for others in the world

to see and know.

Other views

When studying this passage I became aware of many others views that people

claim through it. The six major views are listed below, but there are many more that exist

on top of these. The following information contains the title of a specific view and a brief

description of what that view consists of:

Lost of Salvation Interpretation – This Armenian view believes that the passage is

speaking of true believers who are able to lose their salvation. They see this text as

confirming that one can actually lose their salvation, falling in and out of the faith due to

their own personal will. They also hold to it that as one can easily fall out of faith, they

can likewise come back to it once again. (Armenian)

Profession not Procession Interpretation – This view holds the belief that the person who

confessed salvation and confessed being a believer and then falls away, was never saved

from the beginning. (Classic Reformed)

Hypothetical Interpretation – This particular view believes that the writer wrote this

passage as if it were hypothetical/impossible. This belief claims that the “If” that is found

in many translations at the beginning of verse 6 is showing the readers that if such act

was possible, then Christ would have to die all over again. (Liberal Scholars)

Jewish Professed Believers Interpretation – Here the position is that the passage is

speaking of a certain sin that the Jews could have only committed during the time of the

temple. There are a number of similarities with the Profession not Procession

Interpretation, but the difference is that it is directed to only the original audience to

whom the book of Hebrews was written to – the Jews. (Classical Dispensationalist)

Backsliders Interpretation – This interpretation allows that the audience are true

believers, but were true believers who committed the “sin unto death.” It is best to read 1

John 5 and 1 Corinthians 11 to see their understanding of such a view. (Non-Lordship

Salvation, Fundamentalist)

Disqualified Interpretation – This last view holds that a person may have been a believer

but has disqualified himself from Christian service (1 Corinthians 9:27). This then claims

that the believer has lost his reward in heaven and their millennium glory in which they

would reign during the literal reign with Christ, and yet in the end has not lost their

salvation. (Classical Dispensationalist)

Homiletical Proposals

One Sermon

An Importance for All Believers

I. The Appeal for Maturity (1-3)

II. The Warning of Apostasy (4-6)

III. The Illustration of Apostasy (7-8)

Sermon Series

Growing in the Gospel

I. Renting and Believing (1)

II. Doctrine and Importance (2)

Appalling Apostasy

I. Its Description (4-5)

II. Its Destruction (6)

Illuminating Illustration

I. Receiving Blessing (7)

II. Receiving Burning (8)

Important Sermon

Apostasy from the Gospel

I. The Importance of the Warning (4-5)

II. The Seriousness of the Warning (6)

Bibliography

Barnes, Albert. Barnes Notes. Edited by Robert Frew. Vol. 12. Grand Rapids: Baker, 2001.

Bateman, Herbert W., ed. Four Views on the Warning Passages in Hebrews. Grand Rapids: Kregel Publications, 2007.

Brown, John. Hebrews. Edinburgh: Banner of Truth Trust, 1983.

Bruce, F. F. The Epistle to the Hebrews, The New International Commentary on the New Testament . Grand Rapids: Eerdmans, 1981.

Calvin, John. Calvin's Commentaries. 22 vols. Grand Rapids: Baker, 2005.

Carlston, Charles E. "Eschatology and Repentance in the Epistle to the Hebrews." Jorunal of Biblical Literature 78, no. 4 (1959): 301-2.

Compton, Bruce R. "Persevering and Falling Away: A Reexamination of Hebrews 6:4-6." Detroit Baptist Seminary Journal 1 (1996): 135-67.

Davis, Casey W. "Hebrews 6:4-6 from an Oral Critical Perspective ." Jorunal of the Evangelical Theological Society 51, no. 4 (December 2008): 753-77.

Emmrich, Martin. "Hebrews 6:4-6 - Again!" Westminster Theological Seminary 65 (2003): 83-95.

Gleason, Randall C. "The Old Testament Background of the Warning in Hebrews 6:4-6." Biblioteca Sacra 155 (1998): 84.

Guthrie, Donald. The Letter to the Hebrews. Grand Rapids: Eerdmans, 1983.

Hodges, Zane C. Hebrews, in the Bible Knowledge Commentary. Edited by John F. Walvoord and Roy B. Zuck. 2 vols. Wheaton: Victor Books, 1983.

Huges, Phillip. A Commentary on the Epistle to the Hebrews. Grand Rapids: Eerdmans, 1977.

Huges, R. Kent. Hebrews: An Anchor for the Soul. Vol. 1. 2 vols. Wheaton: Crossway, 1993.

Andrew H. Trotter. Interpreting the Epistle to the Hebrews: Guides to New Testament Exegesis. Grand Rapids: Baker, 1997.

Jr., John MacArthur. The MacArthur New Testament Commentary, Hebrews. Chicago: Moody Press, 1983.

Jr., R.J. Gore. Convenantal Worship, Reconsidering the Puritan Regulative Principle. Phillipsburgh: P & R, 2002.

Kempson, Wayne R. "Hebrews 6:1-8." Review and Expositor 91 (1994): 567-73.

Kent, Homer A. The Epistle to the Hebrews. Grand Rapids: Baker, 1972.

Kistemaker, Simon J. Exposition of the Espistle to the Hebrews. Grand Rapids: Baker, 1984.

Knapp, Henry M. "John Owen's Interpretation of Hebrews 6:4-6: Eternal Perseverance of the Saints in Puritan Exegsis." Sixteenth Century Journal 34, no. 1 (2003): 29-52.

mathewson, Dave. "Reading hebrews 6:4-6 in Light of the Old Testament." Westminster Theological Journal 61 (1999): 209-25.

Mathieson, Keith A. "Sola Scriptura: The Difference a Vowel Makes." Modern Reformation 16, no. 2 (2007): 25-9.

Morris, Leon. Hebrews in The Expositor's Bible Commentary. Edited by Frank E. Gaebelein. Grand Rapids: Zondervan, 1981.

Owen, John. "Hebrews" The Works of John Owen. Edited by William Goold. Vol. 21. Edinburgh: Banner of Truth Trust, 1991.

Phillips, Richard D. Hebrews: Reformed Expository Commentary. Phillipsburg: P&R, 2006.

Pink, Arthur W. An Expostion of Hebrews. Grand Rapids: Baker, 1954.

Verbrugge, Verlyn D. "Towards a New Interpretation of Hebrews 6:4-6." Calvin Theological Journal 15 (1980): 61-73.

Westcott, Brooke Foss. Epistle to the Hebrews: The Greek Text with Notes and Essays. Grand Rapids: Eerdmans, 1980.

Wilson, Geoffrey B. Hebrews. London: Banner of Truth Trust, 1970.

Wuest, Kenneth S. Hebrews in the Greek New Testament for the English Reader . Vol. 9. 13 vols. Grand Rapids: Eerdmans, 1953.