THE DANGER OF SPIRITUAL IMMATURITY: FALLING AWAY FROM CHRISTIAN FAITH HEBREWS 6:1-12
Prof. Satheesh Kumar
Academic Dean, AECS
Introduction
Scholars
have sought to identify the author of Hebrews.
Words like “Grace be with you all” (Heb. 13:25), is the same closing found in
each of Paul’s known letters. For example, Rom. 16:20; 1 Cor. 16:23; 2 Cor.
13:14; Gal. 6:18; Eph. 6:24; Phil. 4:23; Col. 4:18; 1 Thess. 5:28; 2 Thess.
3:18; 1 Tim. 6:21; 2 Tim. 4:22; Titus 3:15; Philemon 25 etc. The second century
Christian church tradition strongly affirmed that it was written by Paul.[1] Hebrews was written in AD 68. Peter (2
Pet. 3:15) confirmed that Paul had also written a letter to the ‘Hebrews’. At
least Timothy may have been probably with Paul (6:11; 13:23). There are many of
other evidences that can be brought in favor of Pauline authorship of Hebrews. The early tradition beliefs that Paul wrote the book of Hebrews originally in Hebrew language and then Luke translated it into the Greek text. In the light of above evidences
it can be said in support of Paul is the author of this epistle.
Exegetical Idea
The Christians have to be aware
of the danger of spiritual immaturity because it will result into a drifting
away from Christian fellowship, which brings God’s judgment upon them as
believer-priest in the house of God.
Occasion & Purpose
The
occasion for this letter was the need of special exhortation (Heb.10:23) for
the Hebrew Christians who had gone back to Judaism and were in danger of
falling away from the Christian community (Heb.10:25) and worshiping function
in the house of God as believer-priest (Heb. 3:2, 3, 5, 6). The purpose of this epistle is that to confirm
Jewish Christians to be steadfast in the Lord and showing them of the danger of
spiritual immaturity that result into the judgment from God (Heb. 2:1, 2, 3
& 10:31).
Theme
The book of Hebrews exalts the
person and work of Christ. Therefore, the main theme of the Hebrews is the Superiority of Christ (italic mine).
Outline
The Epistle falls into five
parts: the Prologue of the epistle (1: 1 – 4), God’s King Son (1: 5 – 4: 16),
God’s Priest Son (5 – 10), Life of Faithful (11 – 12) and Epilogue (13).
1. Nature
of Believers who had fallen away (6: 1 – 6)
The causal conjunction
gar (“for”) in 6: 4 connects the previous-sections on
moving toward Christian maturity with the following warning about the
alternative to progress. The reason of this falling away is because of their
spiritual immaturity described in 5: 10-14. The writer used the analogy of milk
and hard food in 5: 12. The hard food, author meant was the “the High
Priesthood of Christ” of which he described in chapters 4, 5, 7, 8, 9, and 10. “Those
who” had “fallen away” are described by five participles in 6: 4 – 6a. Each of
these 5 participles are governed by the single article “Those who.”[2]
The use of the single article indicates that the only one group of individuals is
in view.[3]
1.1 Believers
have once been enlightened (6: 4a)
For it is impossible[4]
for those who were once enlightened. These readers had “once[5]
been enlightened.”[6]
The term “being enlightened” is also used in 10: 32, where regeneration of the
readers is clearly stipulated. The author was equating enlightened with the
reception of the full knowledge of the truth. This argues strongly for the view
that the enlightment refers to regeneration.[7]
This is a natural way to refer to the conversion experience (cf. 2 Cor 4: 3 –
6). The word ‘once’ used here does not mean “once” in the sense of a
preparation for something to follow, but it is used in the sense of “once for
all”. [8]
1.2 Believers have tasted the heavenly gift (6:
4b)
The
second fact that these readers is that they had “tasted”[9]
the “heavenly gift.” “To taste” is to be understood in verse 4 in the sense of
“to come to know something.” The same word is used in 2: 9 of Christ, who
“tasted” death for everyone. It is consistent to have 2: 9 mean “drink it all”
and 6: 4 mean “sampled.” According to the usage in the expression properly
means some favor of gift which has descended from heaven, and may refer to any
of the benefits which God has conferred on man in the work of redemption.
1.3 Believers made partakers of the Holy Ghost (6:
4c)
The writer is calling
believers who have shared in the Holy Spirit. These individuals are referred to
as Metocoi “partakers[10]
of the Holy Spirit.” The concept of being a “companion” resurfaces. “Metocos” is used in 3: 1 of a
“partakers”[11]
of the heavenly calling. Hebrews 6: 4 the individuals are seen as “partners” in
the Spirit activities. This is not the
same as losing of salvation it is simply a failure to depend on and minister
with the Holy Spirit.
1.4 Believers tasted the good Word of God (6: 5a)
Here the thought naturally
applied to converts whose instruction in “the Word of God” had given a genuine
experience of its “goodness.”[12]
Hebrews 6: 5 says these individuals had “tasted”[13]
the good word of God and the powers of the age to come. The term “good word of
God” deals with the present age and “powers of the coming age” direct the
audience to the future. The “good word of God” may refer to Jesus’ teaching
about the kingdom (Heb 2: 3). The signs, wonders, and miracles of Hebrews 2: 4
were a foreshadowing of the “powers of the coming age.” i.e., the Millennial
Kingdom. The readers had “tasted” or experienced this power in their assembly.
2. Impossibility
of Renewing unto Repentance (6: 6)
The writer is
envisaging people who have been numbered among the followers of Christ but now
left that company. Such cannot be brought back to repentance.[14]
He does not say “cannot be forgiven” or cannot be restored to salvation” or the
like. It is that the repentance[15]
that involves leaving a whole way of life to embrace the Christian way is
unique. John Owen states that the impossibility here is to bring them back to
repentance.[16]
2.1 Believers
have actually fallen away (6: 6a)
The ominous
expression of “fallen away”[17]
appears in 6: 6a. The Greek word parapesontaV “fallen away”[18]
is in fact a part of the construction to which the preceding descriptive
phrases belong. Thus a more accurate translation would be: “It is impossible
for those who have once been enlightened, who have tasted, who have shared, and
who have fallen away, to be brought back to repentance.”[19]
Naturally the words “fall away” cannot refer to the loss of eternal life. But
the writer evidently has in mind defection from the faith, which is apostasy,[20]
withdrawal from their Christian profession is in view (Heb 3: 6, 14; 10: 23-25,
35-39). Lalmingthang states that “falling away is not a sudden action but
slowly taken place”. Throughout the Hebrews the author warns against drifting
away (Heb. 2:1; 3:12; 4:1, 11; 6: 4-6, 11-12, etc).
2.2 Believers crucifying themselves the Son of God
(6: 6b)
They crucify to
themselves the Son of God afresh. Here the reason of impossibility to renew or
repentance is expressed in the words; the first reason is, because they are
crucifying the Son of God all over again. When they first trusted Him, they
thereby acknowledged that His crucifixion.
In this sense, “they were crucifying Son of God all over again.[21]
The author’s words suggested a deep hardening of their hearts against all
efforts to win them back, not talking neither to Christian conversion nor to salvation,
but to Christian commitment.
2.3 Believers are putting Him to an open shame (6:
6c)
Those believers who had fallen
away from Christian confidence, faith and truth, they are in fact putting
Christ to an open shame. The author is saying that those who deny Christ in
this way are really taking their stand among those who crucified Jesus. In
heart and mind they make themselves one with those who put Him to death on the
cross at Calvary.[22]
They subject the Son of God to “open disgrace.”[23]
These actions are the result of a spiritually dull heart. Those individuals
become impervious efforts by others in calling them to repentance.
3.
Blessings of God to Fruitful
Believers Illustrated from Nature (6: 7)
An illustration from
nature now drives from the writer’s point. Whenever rain-soaked ground is
properly productive, it receives the blessing of God. Here the writer compared
the spiritual privileges he had just enumerated to a heavenly rains descending
on the life of a Christian. Their effect should be a crop useful to those for
whom it is framed – a reference to the way other Christian benefit from the
lives of fruitful believers (v. 10).[24]
The believers who are receiving God’s blessing said to be bring forth useful
fruits.
3.1 Earth drinks rain that comes
upon it (6: 7a)
“For the earth which
drink in the rain that come often upon it”. The conjunction “for”[25]
(gar)[26]
links the illustration of 6: 7 – 8 with
the previous section, showing that the reader of 5: 11 – 6: 6 are still is in
view. The clause, “For ground that
drinks the rain which often falls upon it,” is understood as the subject of
verse 7 – 8. The same “ground”[27]
is in view in both verses. The earth
drink rain is a comparison that is common in all languages. The rain is
designed to distinguish a mellow soil which receives the rain, from hard or
rocky land where it runs off.
3.2 Fruitfulness of the earth
bringforth herbs (6: 7b)
The ground in verse 7
is the antecedent of the participle, “yields.”[28]
The same ground produces vegetation, green plants, and herbs.[29]
The text read this way, “bringforth herbs meet for them by whom it is dressed.”[30]
Here the writer compared the spiritual privileges he had just enumerated (vv. 4
– 5) to a heavenly rain descending on the life of a Christian. A reference
perhaps to the way other Christians benefit from the lives of fruitful
believers (v. 10). Such productivity brings divine blessings on fruitful
believers’ lives.
3.3 Proper fruits receive
blessings from God (6: 7c)
If the ground
produces proper fruits which is useful will receives “a blessing from God” the
rain-soaked ground fulfilled its “God-designed”[31]
function by providing the produce of the farmer, which resulted in a blessing
being received from God. Contextually this illustrates the individual believer
who obediently chooses to press on to spiritual maturity. The concept of
usefulness is seen in natural produce. This produce is described in verse 10 as
the ministers of work and has among the readers. These activities, like proper
produce, result in a believer receiving God’s blessings.
4. Fruitless
Life is Illustrated by a metaphor in Three Phrases (6: 8)
The writer emphasizing the danger
of not producing useful fruits. The
clear reading of the text is: “But when (or, if) it (earth) (earth here is a metaphor-italic mine) produces thorns
and thistles.” The point is that when a plot of ground that has been rained on
is productive, God blesses it. But if it is only producing thorns and thistles,
it is worthless and is in danger of being cursed. In the end it will be burned. It suggests that an unproductive Christian
life ultimately falls under the severe condemnation of God and is subject to
His blazing wrath and judgment (Hebrews 10: 27).
4.1 Production of thorns and
thistles are worthless (6: 8a)
The author intends
that, if the earth only produce thorns and thistles, it is worthless. The first
phrase describes the uselessness of the land that grows thorns and thistles are
“worthless.”[32]
The worthless[33]
occurs in classical Greek, the Septuagint and eight times in the New Testament.
It generally refers to being disqualified[34]
or unapproved. In I Corinthians 9: 27
Paul referred to his own efforts to be fruitful in the Christian life and
ministry. He used the Metaphor of
competing in games for which he disciplined himself so as not to be
“disqualified.” An unproductive Christian life ultimately in the end falls
under the judgment of God.
4.2
Thorns and thistles are being cursed (6: 8b)
If the ground on the earth
produces only thorns and thistles it is in danger of being “cursed”[35]
Some scholars understand the curse of Hebrews 6: 8 to recall the incident, of
man’s fall (Gen 3). But the curse in Genesis 3, resulted in thorns and
thistles, whereas in Hebrews 6: 8 thorns and thistles resulted in the curse.
There is a cause-and-effect inversion between the curse in Genesis and Hebrews.
If the soil produces thorns and thistles it becomes disqualified, worthless and
is near to being cursed.[36]
4.3 Thorns and thistles will be
burned (6: 8c)
The metaphor of
burning has caused many to think in verse 8 refer to hell, but there is nothing
in the text to suggest this. Whose end is to be burned.[37]
Soteriology is not being discussed in this passage. The context is a call for
believers to press on to maturity. The
danger is a dullness of hearing which may result in disqualification and
temporal discipline. Further, the analogy of burning relates only the worthless
fruit; not the soil. The burning of a field to destroy the rank growth it had
produced was a practice known in ancient times.[38]
5. Comfort
and Encouragement to the Believers (6: 9 – 12)
The author knew that
his words were both heavy and solemn, so he felt a word of comfort and
encouragement is needed. Thus he drew his warning section here to a conclusion
that is alive with hope. Hebrews 6: 9 refers to the readers as “beloved,”[39]
a term used in Scripture only of believers. The author wrote with tender
pastoral encouragement when he said, “we are convinced of better things
concerning you.” The author did not want
his readers to believe that he had despaired of them. Instead he was convinced of better things in
their case.
5.1 Better things that accompany
salvation (6: 9)
The “better things”[40]
about which he had “persuaded” were the things that accompany “salvation.”[41]
The “salvation” referred to should be understood in connection with its meaning
in 1: 14. It is that experience of
victory and glory which the preserving companions of the king will inherit in
His (Christ) kingdom. It is also the
inheritance-rest which the preserving are allowed to enter. The writer’s expectation was this that the
readers would preserve to the end and acquire these blessings, even though he
warned them against a contrary course. The writers intended meanings of the
“better things that accompany salvation are listed in 6: 10.[42]
5.2 Work and love towards one
another (6: 10)
The author’s
confidence was founded on God’ faithfulness and love toward other believers (6:
10). Author says, “For God is not unrighteous to forget your work and labor of
love,[43]
which you have shewed toward His name.”[44]
This work and love parallel the earlier exhortation in 3: 13 to encourage one another
daily. Harold states that the author showed a generous concern for the readers.[45]
The readers were not beyond renewal. His readers would not be forsaken. In
speaking of them, he reminded his readers of what they had done for their
fellow Christians and was still doing.
He thus encouraged them to keep it up. The author’s words were a skilled
touch on the heart of his fellow Christians. From the Christian point of view
work without love is meaningless. Christian love and works are the fruits
justification given at the time of one’s conversion.
5.3 Believers ought to show
diligence (6: 11)
The apostles say that, “we desire
that every one of you do show the same diligence to the full assurance of hope
unto the end.[46]
If they would diligently hold into the good course they already were pursuing –
and of which God was fully mindful they would thus guarantee the hope which is
duly awarded to those who preserve. Therefore, he encourages the readers to
“demonstrate” or to “show”[47]
diligence. The purpose of this demonstration is the full and final realization
of hope. The possibility of loss is real, but perseverance would result in
eschatological blessings of each believer (6: 9).
5.4 Believers should not be
slothful or sluggish (6: 12)
The purpose of the exhortation
in this verse 6: 12 is that the readers are not to be “sluggish.”[48]
The same term is used in 5: 11. Their “sluggishness” or “dullness” as a
manifestation of their immaturity was to be replaced by diligence. In contrast
they are to be “followers”[49]
of those who through faith and patience inherit the promises.[50]
The author of Hebrews clearly states that perseverance is essential for
inheriting the promise. This inheritance of the promises should not be equated
with eternal salvation. Throughout Hebrews perseverance is said to be essential
for enjoyment of the eschatological promise (3: 6, 14; 4: 1; 5: 9; 6: 11 – 12,
10 – 23, 36). The author wants them to be diligent and full of hope so that
they may not become “lazy” (Heb. 6:12). His reference to “this same diligence”
(Heb. 6:11) implies that they had previously shown diligence; he wants them to
show the same till the end. Therefore, sluggishness should be replaced with
diligence.
CONCLUSION
As we have been
looking at the exegesis of Hebrews chapter 6:1-12 the author was warning that
the believers must have aware of the “danger
of spiritual immaturity: drifting away from Christian fellowship”, because
it brings God’s judgment upon us (6: 8). A departure from Christian
service/worship (6: 1 – 6) as believer – priest will invite God’s discipline in
believers’ lives. The spiritual immaturity, hardening of heart and lack of
faith in believers’ lives will leads to departing from Christian worship
function/fellowship/service. In such a situation, it is impossible for the
community to renew them to repentance (6: 6).
The warning in
chapter 6 concerns the danger of spiritual dullness and immaturity. The
spiritual dullness was the result of their lack of understanding on the Person
and work of Christ on the cross as High Priest after the order of Melchizedek.
Therefore, the author of Hebrews emphasized the Superiority and the Priesthood
of Christ. It was difficult for the Hebrew Christians to comprehend in its
fullest sense. The hardest food therefore was the “Priesthood of Christ” after
the order of Melchizedek.
This immaturity may
result in a falling away from their Christian confidence and worship
participation in the house of God as believer-priest. The warning is addressed
to regenerated individuals and is given to motivate them to spiritual maturity.
They were in danger of falling away. Some
of them had already been fallen away (Heb. 10:25). History says that these
Christians have gone back to Judaism and its practices due to the present
persecution. C. S. Keener states, “the dispute over the equality of Alexandrian
Jews as citizens led to a Jewish revolt in the first century, many Jews had
been driven or killed and their homes looted during this violence.”[51]
The Hebrew Christians are asked to remain faithful despite this persecution.
Falling away is a
willful withdrawal from Christian fellowship, community, hope, faith, truth,
and confidence etc (Hebrews 3:6, 14; 10:23 – 25, 35 – 39). The present persecution
forced them to withdraw from Christian commitment and fellowship or service. If
they were to fall away, it would be impossible for the community to call them
to repentance because of their spiritual dullness.
The
writer encouraged his readers to move on toward Christian maturity through
their ministry of love and good works. Through their present diligence would
realize their eschatological hope as those who would inherit the promises of
rewards and position in the Millennial Kingdom.
Throughout the Scripture teaches that a believer can be apostate (Luke 8:
13; I Timothy 1: 18, 20; II Tim 2: 12; 3: 13; 4: 3, 4).
The believers who are
receiving God’s blessings said to be bringing forth useful fruits. If they
yield thorns and thistles which is useless and worthless has to be cursed and
put into fire. The burning of thorns and thistles refers to the cleansing of
believer thereby God makes them to bringforth useful fruits.
The rain soaked
ground and its produce suggested believers will have both temporal and
eschatological judgment result into loss of rewards, positions and millennial
glory. As believers we all are going to receive the rewards from the Lord
according to our works. When the Lord rewards you at His judgment seat (Bema
Seat) would you be able to stand before Him without blame and shame?
Therefore, the Book
of Hebrews (6: 1 – 12) warns us the danger of Spiritual immaturity which leads
to departing from Christian confidence (6: 4 – 6) and God’s blessings (6: 7)
with a fruitless life (6: 8) and worshiping function (6: 9-12) in the house of
God will result into the eschatological loss of glory, position and rewards in
the lives of believers.
The expression of “they
were crucifying Son of God all over again”
suggested that a deep hardening of their hearts against all efforts to
win them back, not talking about neither to Christian conversion nor salvation,
but to Christian commitment and maturity. The term anastaurounatas is best understood as
“recrucifying.” Morris stated that, “The
author is saying that those who despise Christ in this way are really taking
their stand among those who crucified Jesus.”[52]
In heart and mind they make, themselves one with those who put him into death
on the cross at Calvary. Dr. Merlin Jones says, “When the Jews go back to
Judaism or to the Law they are in fact crucifying Christ again.”[53]
Even Christians today, for example, in some places like the state of Manipur,
especially from the Tribe of Kuki, people have gone back to Judaism because
they believe that they are the lost Tribe of Manasseh.[54]
They are in fact re-crucifying Christ again! Those who deny Christ in this way
are really taking their stand among those who crucified Jesus. Are you
crucifying Christ in that way?
As a believer have
you ever gone back to your old way of life? Are you controlled by your old
nature? Or are you still controlled by the Holy Spirit? Are you living in
Spirit filled life? Are you a channel of God’s blessing to others? Have you empowered by the Holy Spirit in your
daily walk with the Lord? If not you are in position of recrucifying Christ again!
Are you putting yourself among those who crucify Christ by your dead works and
spiritual immaturity?
The Old Testament
cursing (Deut 28 – 30) were temporal, not Soteriological in nature and did not
result in eternal damnation. It is the Jewish Law and thought. It is reasonable
to understand that the Jewish readers of Hebrews, after becoming Christians
would view this principle in an individual sense instead of in a national sense.
Blessings and curse depends upon our obedience to the Lord.
The disobedience of
believers may result in divine discipline in this life and will result in loss
of future rewards in the millennium. The author in Hebrews 2:2 tells that every
transgression and disobedience received God’s judgment in the Old Testament.
When Israel disobeys God they got temporal discipline from the Lord. Such
judgment from which no one could escape
(italic mine). Therefore, we who are Christians also cannot escape from the
discipline of God. God’s discipline can culminate up to the loss of physical life
here on this earth.
We can find the
teaching of blessing for obedience and curse for disobedience was a central
part of Jewish Law and thought (Lev. 26; Deut. 4; Deut. 26 - 29). So also the believers today are asked to obey
God’s Word and be faithful in serving to Him in the house of God (Heb.3:6). We
must hold fast the confession of our faith till the end. Believers’ present and
future blessings in lives are depend on their obedience to the Lord and
steadfastness in Christian living and service. Holding fast is the positive
side of falling away used in Hebrews. Falling away therefore, is the willful
withdrawal from Christian fellowship, community, faith, confidence, truth, etc.
If the believers fall away he/she becomes the object of God’s judgment from
which no one can escape. If we do not hold fast we will fall away!
As the warning in
chapter 6 concerns the danger of spiritual dullness and immaturity. This
immaturity may result in a falling away from our Christian confidence and
worship participation in the house of God. Thus those who have fallen away will
become the object of God’s discipline (2:2, 3; 12:5-11). This fact is described
by the example of Exodus generation from Psalm 95 in chapter 3 of Hebrews. The
author warns us that we should not develop an evil heart of unbelief that of
similar to the Exodus generation. Those who harden their heart could not enter
in to the promised land of Canaan. The present readers of Hebrews also will
experience the same thing what the Old Testament exodus generation could
experience.
The internal dullness
and immaturity of the believers may have its outward manifestation of the
“falling away” from their Christian confidence and worship function. This
“falling away” can result in to the judgment described in 6:7-8. The Apostle
Paul knew of believers who had abandoned their faith and had become objects of God’s
discipline (1 Tim. 1:20; 5:15; 2 Tim. 2:17-18). It is dangerous to fall into
the hands of living God (Heb. 10:31).
The writer has
encouraged us readers to move on toward Christian maturity through our ministry
of love and good works (Heb. 6:11, 12). If we are not spiritually mature we may
neglect ourselves coming together for the fellowship and ministry of the Lord. Throughout the Scripture teaches that a believer
can apostate (Luke 8: 13; I Timothy 1: 18, 20; II Tim 2: 12; 3: 13; 4: 3, 4).
If believers yield
thorns and thistles which is useless and worthless has to be cursed and put
into fire. The burning of thorns and thistles refers the cleansing of believer
thereby God makes them to bring forth useful fruits. Our immature living and
disobedience will bring chastisement from the Lord. God in the Old Testament
gave immediate punishment for disobedience so also He can still do the same which
would result loss of physical life even if we live in grace period. Are we
producing thorns and thistles or yielding useful fruits flowing from our lives?
God’s discipline of
His children is for the purpose of a bringing them back to usefulness and
productivity (I Cor. 5: 5; I Timothy 1: 20; Heb 12: 5 – 11). When God’s people
disobey, God uses various ways by which He could bring them back to fellowship
with Him. It might be sometimes painful. So, before God uses painful method of
restoration of His children we must come back and restore ourselves to Him. Remember
Jonah the prophet of the Old Testament! How terrible was his coming back to
God, God Himself brought him back to obedience? It was horrible!
The warning is
addressed to regenerated individuals and is given to motivate them to spiritual
maturity. If they were to fall away, it would be impossible for the community
to call them to repentance because of their spiritual dullness. The rain soaked ground and its production
suggested both temporal and eschatological judgment result into loss of
rewards, positions and millennial glory. The Hebrew Christians were undergoing
persecution (Heb.10:32-39). Therefore, they must have had perseverance in the
present persecution in order to receive future rewards.
The believers are urged
to encourage each other daily to avoid a hardened heart (10:23-25). Our
hardening of heart will bring God’s judgment. When exodus generation hardened
their hearts God took their lives in His wrath (Hebrews chapter 3). The author
of Hebrews warns us with the same example that we should not develop an evil
heats of unbelief that of similar to exodus generation (Heb. 3:12). The warning
in Chapter 6 concerns the danger of spiritual dullness and immaturity. This
immaturity may result in a falling away from believers’ confidence and worship
participation in God’s house detailed in 3:1-4:13. If this were to occur, those
individuals would be beyond encouragement by other believers in the community
to repent and press on to Christian maturity. They would be “hard of hearing”
and beyond human persuasion.
The passage motivates
Christians to live according to the Scripture and to experience life to the
fullest in the present and in the coming Kingdom of God. The Christians should
live a life of faithfulness and fruitfulness. Today’s patience and perseverance
as well as faithfulness will result in greater rewards and privileges in the
Kingdom. The future rewards in the kingdom are to be attained by present
perseverance and fruitfulness of life.
If we yield good
fruit we will receive God’s blessing (Hebrews 6:7). If we produce thorns and
thistles, it becomes disqualified, worthless, and is near to being burned up. Immature
Christians produces thorns and thistles. Guthrie calls them as
“milk-Christian.”[55]
They need only milk, unable to take hard food. Are you in the milk-category? Obedience
in the life of a believer results in blessing; disobedience in the life of a
believer results in a useless life before God and possibility of receiving
judgment from the Lord (12: 5 – 11).
Throughout Hebrews
perseverance is said to be essential for enjoyment of the eschatological
promises (3:6, 14; 4:1; 5:9; 6:11-12; 10 -23, 36).
The purpose of the
temporal judgment is to renew us back to the fellowship with God (Hebrews 6).
Some times when God remove the thorns and thistles by means of temporal
judgment (Hebrews 12:5 - 11) it will be difficult to endure. Biblically God’s
discipline of His children is for the purpose of restoring them back to
fellowship and usefulness as well as productivity in Christians lives (1 Cor.
5:5; 1 Tim. 1:20; Heb. 12:5 -11). As a believer or minister are you producing
useful fruits for the Lord and His kingdom? Let us be a channel of God’s
blessings to others.
The Churches today
seems to be drift away from its very purpose of worship, evangelism and social
concern. We are also responsible to the social harmony and spiritual condition of
the Church and society. Have we drifted away from that obligation? We should
open our eyes to the needy and poor which God placed around us. We sometimes do
things that we ought not to do, and neglect the things that we ought to do! It
is a great sin at the sight of God. We must be cautious of that.
The author of Hebrews states that the
“elementary truths” are the doctrine of faith in God, instruction about
baptisms, the laying on of hands, the resurrection of the dead, and eternal
judgment (Heb.5:12; 6: 1, 2). The return back to the ordinances, whether in
normative or sectarian Judaism, would only be a return to “dead works.” Guthrie
suggests that “these were the converted Jews from Judaism and in danger of
falling between leaving the Christian church and returning to their former
Jewish faith.”[56]
We must encourage one another and persevere others in faith and holiness.
The author admonishes
us to avoid falling or drifting away and hardening of heart and to encourage
one another daily (Heb. 3: 13; 10:25). We should be careful of not to wound and
terrify the weak, or discourage the fallen and penitent. Our fear should
replace with faith and assurance (Heb. 10:22, 23). Our wavering of mind should
replace with confidence and hope (Heb. 10:23, 35). Our sluggishness should
replace with diligence (Heb.6: 11). Our propensity of falling away should
replace with holding fast by the means of patience and perseverance (Heb. 3: 6,
12, 14; 6:6; 10: 23-25, 35-39). We should encourage one another to avoid
hardening of heart and drifting away from ministry or service, fellowship,
faith, confidence, hope, truth, and responsibilities etc.
It is reasonable from
Hebrews 4:13 that, if we neglect and ignore our responsibilities in the house
of God as believer-priest it might sometimes include the loss of physical life
(1 Cor. 11:30; 1 John 5:16 - 17). Therefore, we have to be careful in our
Christian conduct. We should live our lives in view of future reign and rewards
in the Lord’s millennial Kingdom in which He is the ruler and we are metocoi
(partnership) with Christ as believer-priest.
As we all are called to be metocoi
(partakers) with Christ we are going to reign with Christ in His kingdom. The
Hebrews emphasized this fact and says that we are partakers of heavenly calling
(Heb. 3:1); partakers of Christ (Heb. 3:14); partakers of Holy Spirit (Heb.
6:4); and partakers of God’s discipline (Heb. 12:8). Therefore, we must live
our lives in view of that future glory. We should not neglect the assembling of
ourselves together (Heb. 10:25). Because if you neglect the Christians
services/fellowship/ministry you are going to be judged from which you cannot
escape.
In relation to those
who are weak in faith, we should encourage them, love them, and motivate them
to press on to Christian maturity. Are you producing that token of the works of
love towards others? The works of love done for the sake of Christ, from time
to time, as God gives occasion, are evident marks of a saved person. Do you
have that mark in your ministry and family life?
The believers can
loss eschatological blessings. Walking in obedience to His word today will
result in gaining of rewards in the coming millennial rule of Christ. The
believers must live with a view of future service in the Lord’s Millennial
Kingdom. It is a great challenge to us as the Hebrews says: “Not forsaking the
assembling of ourselves together, as is the manner of some, but exhorting one
another, and so much the more as you see the Day approaching.” (Heb. 10:25).
The requirements for the believers to enter
and enjoy the kingdom rest are the patience, perseverance, confidence, hope, obedience,
diligence, faithfulness, holding fast, labor of love and good works (Heb. 3:18,
19; 4:1, 11; 6:6, 10, 11, 12, 15; 10:22 – 25, 35 - 36). Therefore, we must pay
more attention to what we have heard from the Word of God today.
Slipping back is a
serious sin; it may result into cutting oneself off from Christian community,
service, and blessings offered by God. We should ourselves beware, and caution
of every approach that take us near to the danger of falling away. We should
keep our walk closer to the Word of God. The author in Hebrews set himself to
bring examples from the Old Testament, the exodus generation who by the
leadership of Moses left Egypt to Canaan the Promised Land. However, they could
not enter into that promised rest (Hebrews chapter 3). If we deliberately
commit sin, neglecting to listen and obey the Word which spoken to us, we also
will loss the blessing and enjoyment in the kingdom rest (Heb. 4:9, 11).
May I ask few
questions to you? What are the things that drift you out from Christian
fellowship? Or form the service to the Lord? What force you to drift away from
God? What are those holding you back from the fellowship with the Lord? Whether
money, position, property, family, and friends? Is there anything in your life
that draws you back from Christian commitment? What are the things that hinder
in your spiritual life? What are the difficulties in life that you cannot press
on to Christian maturity? Is that lack of knowledge of God’s Word, faith,
confidence, and hope in your personal life and ministry? Are you aggravated
with fear of the security of your salvation? Do you feel insecurity in your
life? Come back to the fellowship with the Lord. The drifting away from God is
dangerous (Heb. 3:12). Because no one can escape from the judgment of God (Heb.
2:2). It is fearful to fall into the hands of God (Heb. 10:31). Restore back
your fellowship with the Lord so that you may bear much fruits in your
Christian life.
If you are a
backslidden Christian you are making Christ to an “open shame!” If that’s true
it is the right time for you to come back to the fellowship with Him. How long
have you been a Christian? So long time? At this time you suppose to be leader
or teacher of the Word of God? Or you need someone to instruct you again in the
basics of Christian faith and practice? Are you satisfied with your spiritual
life today?
There may be things
that drift you away from God, remember that you are a child of God. How is your
commitment today to the Lord? There can be testing, temptation, toils, and
trials but hold fast your Christian confession of faith till the end, at His
coming He will honor you with much rewards! Mathew Henry says, “We are in this
world as a ship at sea, tossed up and down, and in danger of being cast away.
We need an anchor to keep us sure and steady. Gospel hope is our anchor in the
storms of this world.”[57]
The consolations of the Lord are strong enough to support our heaviest trials.
Dear believers, How
is your Christian life today? Are you still living like a babe drinking milk in
your spiritual life? Are you living a fruitful life? Or how is your Christian
service? How is your ministry? Are you fruitful in your ministry to the Lord as
well as to others? How is your relationship with others? How is your
relationship with God? Let us run away from things that drift us away from the
Lord and His ministry. The present difficulties in life should not let us to
drift away from the service to the Lord and the fellowship with His saints.
The Lord never asks us to be
successful but He demanded us to be faithful in the ministry. The faithfulness
followed by success in our lives. Let us be faithful and patient as Moses and
Jesus were faithful in the household of God so that we may not drift away from
the fellowship with Him. Let us ask this question to ourselves. Am I faithful
to the Lord or drifting away myself from fellowship with Him? Have I still living in Christ? Have I gone
astray from God? Let us press on to Christian maturity! Amen.
BIBLIOGRAPHY
Primary Sources
Bible/Study Bibles
[n.a.]. The Holy Bible: New International Version (NIV). Hyderabad:
International Bible Society – South Asia, 1973.
[n.a.]. The Holy Bible: The Old and New Testaments (RSV). Rev. New York:
Collins’ Clear – Type Press, 1946.
[n.a.]. The
New Inductive Study Bible: Discovering the Truth for Yourself (NASB &
NISB). Eugene, Oregon: Harvest House Publishers, 2000.
[n.a.]. The Holy Bible: Old and New Testaments (NKJV). Angamaly: Premier Bible Publications, 2000.
[n.a.]. The Holy Bile: Old and New Testaments (NKJV). Secunderabad: The
Gideons International in India, 1983.
MacArthur, John (ed). The MacArthur Study Bible (NKJV). [n.p]:
Word Publishing, 1979.
Ryrie, Caldwell Charles. Ryrie Study Bible: Expanded Edition
(NASB). Chicago: Moody Press, 1960.
Scofield, C. I. (ed). Holy Bible: The New Scofield Reference Bible (KJV). New York:
Oxford University Press, 1967.
Personal Interview
Haokip, Benny. “Lost Tribe”. Churchandpur.
Interview. 25 April 2009.
Secondary
Sources
Bible Commentaries
Brown,
John. Hebrews: Geneva Series of Commentaries.
Pennsylvania: The Banner of Truth Trust, 1862.
Clarke,
Adam. Clarke’s Commentary: Mathew to
Revelation. Nashville: Abingdon, [n.d.].
Guthrie,
Donald. The Epistle to the Hebrews: The
Tyndale New Testament Commentaries. Grand Rapids, Michigan: William B.
Eerdmans Publishing Company, 1983.
Henry, Mathew. Mathew Henry Commentary on the Whole Bible.
Chicago, Illinois: Operation Mobilization Literature, 1995.
Hodges, Zane C. “Hebrews,” in
John F. Walvoord and Roy B. Zuck (eds),
The Bible Knowledge Commentary. 2 Vols. Wheaton, IL: Victor Books, SP
Publications, 1983.792-796.
Keener, Craig S. The IVP Bible Background Commentary of the
New Testament: An Indispensable Resource for all Students of the Bible. Illinois:
Intervarsity Press, 1993.
Morris, Leon. Hebrews:Bible
Study Commantary. Grand Rapids, Michigan: Zondervan Publishing House, 1983.
Owen, John. Hebrews: The Crossway Classic Commentaries. Illinois:
Crossway Books, 1998.
Greek Lexicons
Bauer,
William F. The Analytical Greek Lexicon:
A Grammatical Analysis of Each Word and Lexicographical Illustration of the
Meaning, trans. William P. Arndt and F. Wilbur Gingrich. Chicago: Chicago Press, 1957.
Moulton,
Harold (ed). The Analytical Greek
Lexicon. Grand Rapids: Zondervan, 1977.
Mounce,William
D. The Analytical Lexicon to the Greek
New Testament. Grand Rapids: Zondervan Publishing House, 1998.
Robertson, Thomas
Archibald. A Grammar of the Greek New
Testament in Light of Historical Research. Nashville: Broadman Press, 1930.
______.
Word Pictures in the New Testament. Nashville:
Broadman Press, 1930.
Thayer,
Henry Joseph. Greek-English Lexicon of
the New Testament. Edinburgh: T&T Dark, 1924.
Vincent, M. R. The Word Studies in the New Testament. Florida:
MacDonald Publishing Co., [n.d.].
Lecture Notes
Jones, Merlin. “Interpreting the
Epistles”. Lecture Notes. SAIACS, Bangalore. April, 2010.
Lalmingthang. “Hebrews”. Lecture Notes. SIBBC,
Coimbatore. September, 2006.
Books/Notes
Barnes, Albert. Barnes
Notes: Notes on the New Testament. Grand Rapids, Michigan: Baker Book
House, [n.d.].
Hering,
Jean. The Epistle to the Hebrews, trans.
A. W. Heathcote and P. J. Allcock. London: Epworth Press, 1970.
Oberholtzer, Kem Thomas. Better High Priest: The Five Warning
Passages in Hebrews. Victoria, Texas: Victoria Bible Church, 1984.
Westcott,
Foss Brook. The Epistle to the Hebrews:
The Greek Test with Notes and Essays, reprint.
London: MacMillan and Co., 1892.
Wiersbe,Warren
W. Be
Confident: An Expository Study of the Epistle to the Hebrews. Grand Rapids:
Zondervan Publishing House, 1981.
Wiley, Orton H. The
Epistle to the Hebrews. Kansas City, Missouri: Beacon Hill Press, 1959.
Theses/Dissertations
Dunham, Duane A. “An
Exegetical Examination of the Warnings in the Epistle to the Hebrews.” Th. D
Thesis, Grace Theological Seminary. ([n.p]): 1974.
[1]
John Brown, Hebrews: Geneva Series of
Commentaries, (Pennsylvania: The Banner of Truth Trust, 1862), 7-8.
affirmed cannot possibly be brought back to a state of
repentance. The phrase touz apax refers to the same group
of people is in view. Zane C. Hodges, “Hebrews,” in John F. Walvoord and Roy B.
Zuck (eds), The Bible Knowledge
Commentary, 2 Vols (Wheaton, IL: Victor Books, SP Publications,
1983),792-93.
[3]
A. T. Robertson, A Grammar of the Greek
New Testament in Light of Historical Research, (Nashville: Broadman Press,
1930), 785-89.
[4]Dunatou “impossible,” The present active
infinitive of anakainizo with adunatou is bluntly denies the possibility of
renewed for apostates from Christ (3: 12-4; 2). For those who “fall away” it is
palin anakaiuizein eiV metanoikian
“impossible to renew them again to repentance.” The subject of the infinitive anakainizein “to renew” not stated. Since God’s sovereign and is able to do as He
pleases in human affairs it is incorrect to assume that God is the subject of
the infinitive. It seems best to supply hma “us” or tina
“anyone,” as the intended subject. The
verse would then read, “it is impossible for “us” or “anyone” to renew them
again to repentance from dead works” (6: 1). Thomas Kem Oberholtzer, Better High Priest: The Five Warning
Passages in Hebrews, (Victoria, Texas: Victoria Bible Church, 1984), 27.
[5]apax which means “once for all,” not once
upon a time. The metaphorical sense here
used. Archibald Thomas Robertson, Word
Pictures in the New Testament, (Nashville: Broadman Press, 1930), 375.
[6]fwtisqentaV, “to come to know something,”
that they had experienced the heavenly gift. The expression of “heavenly gift”
which could be conferred only on the children of God. Albert Barnes, Barnes Notes: Notes on the New Testament,
(Grand Rapids, Michigan: Baker Book House, [n.d.]), 128.
[7]
Duane A. Dunham, “An Exegetical Examination of the Warnings in the Epistle to
the Hebrews,” (Th.D Thesis, Grace Theological Seminary, ([n.p]): 1974, 159.
[8]
Orton H. Wiley, The Epistle to the
Hebrews, (Kansas City, Missouri: Beacon Hill Press, 1959), 212.
[9]geuomai “to come to know something,” that they had experienced
the heavenly gift, or had learned its nature.” Barnes, Barnes Notes on the New Testament, 128.
[10]The
underlying Greek employs again the word metocouV
“partakers,” used in Hebrews 1: 9 of the “companion” of the Messianic
King, and in 3: 1, 14 of the Christian readers (and is also used in 12: 8).
Hodges, “Hebrews,” 794.
[11]MetocouV pneumatoV agiou, “Partakers of the
Holy Ghost,” Hebrews 3: 14 for “metocoi”
companion. These are all given as actually spiritual experience. Robertson, Word Pictures of the New Testament, 375.
[12]Hodges, “Hebrews,” 794.
[13]This
is indicating that any doctrines which he teaches-that the word of God, or the
truth which he taught, was itself a good. They had experienced the Excellency
of the truth of God, they had seen and enjoyed its beauty. Barnes, Barnes’ Notes on the New Testament, 128.
[14]Metanoew, “to repent,” to undergo a change in
frame of mind and feeling. To make a change of principle and practice to
reform. William F. Bauer, The Analytical
Greek Lexicon: A Grammatical Analysis of Each Word and Lexicographical
Illustration of the Meaning, trans. William P. Arndt and F. Wilbur Gingrich (Chicago: Chicago Press, 1957), 266.
[15]Metanoia, “repentance,” a complete change of
the intellectual, moral, spiritual state. He must go onto the completion of his
work. Brook Foss Westcott, The Epistle to
the Hebrews: The Greek Test with
Notes and Essays, reprint (London: MacMillan and Co., 1892), 147.
[16]
John Owen, Hebrews: The Crossway Classic
Commentaries, (Illinois: Crossway Books, 1998), 151.
[17]Apostasia, a falling away, defection,
apostasy to draw away, Acts 21: 21; 2 Timothy 2: 3. Joseph Henry Thayer, Greek-English Lexicon of the New Testament, (Edinburgh:
T&T Dark, 1924), 67.
[18]Hodges,
“Hebrews,” 794-95.
[19]The
expression kai parapewsontaV, and have
fallen away or apostasy. The participle parapesountaV
is governed grammatically by the singly article touV,
“those,” which also governs the previous four participles. Apparently certain
individuals ‘had actually fallen away’ (6:
10 – 25). The warning is not apostasy. Oberholtzer, Better High Priest, 26.
[20]The
word parapiptw “fall away” occurs only
here in the New Testament. This verb is formed from ‘para’ “beside” and ‘piptw’
“to fall.” What certain readers had
fallen away from is not specifically described. Therefore the context becomes
the determinative factor as to the meaning of the participle from Hebrews 3: 6,
14; 10: 23 -25, 35-39. The
“falling away” relates to the withdrawal from this Christian confidence and
worshiping function in God’s house. Oberholtzer, Better High Priest, 27.
[21]The
participle anastaupountaV ‘crucifying”
and paradeigmatizontaV “openly
disgracing” are the reasons repentance is impossible. The term anastaurnaV is best understood as
‘re-crucifying.” Oberholtzer, Better High
Priest, 27.
[22]Oberholtzer,
Better High Priest, 27.
[23]Holding
Him up as worthy of death on the Cross. The word “put Him to an open shame”
occurs nowhere else in the New Testament. Barnes, Barnes’ Notes on the New
Testament, 130.
[24]Such
productivity brings divine blessings in the fruitful lives of believers.
Hodges, “Hebrews,” 795.
[32]adokimoV, literally means “unapproved,”
reprobate (Romans 1: 28). The believers’ work whether good or bad will be
evaluated at the Judgment seat of Christ (2 Cor. 5:10). Whether the life has
been good or evil. Believers’ works can be dokimos or adokimos. Apostle Paul says in 1 Cor. 9:27, “…lest that
by any means, when I have preached to others, I myself should be adokimos.”
Here it denotes that adokimoV “worthless”.
Jean Hering, The Epistle to the Hebrews, trans.
A. W. Heathcote and P. J. Allcock (London: Epworth Press, 1970), 48.
[33]adikimoV, which means, “unable to stand test,
rejected, refuse and worthless”. Mounce, The
Analytical Lexicon to the Greek New Testament, 53.
[34]adokimoV, “not standing the test, not
approved. Heb 6:8 mean unfit for something as in Titus 1: 16. Here it is used as useless fruits are
worthless or disqualified. Thayer, Greek-English
Lexicon, 12.
[35]Gh kagaraV egguV, “near to being cursed by
God, i.e. to being given up to bareness. Hebrews 6: 8 upo kataran einai, “to be under a curse,” i.e. liable to the
appointed penalty of being cursed. Thayer,
Greek-English Lexicon of the New
Testament, 335.
[36]kararaV egguV, “nigh unto cursing.” The idea
of rejected. According to the context, that which is useless fruits such as
thorns and thistles will be rejected and put into burn. Vincent M. R, The Word Studies in the New Testament, (Florida:
MacDonald Publishing Co., [n.d.]), 447.
[37]hV to teloV eiV kausin, “Its end is for
burning.” ‘teloV’ is
consummation rather than termination. The consummation of the cursed or
worthless fruits must be burned. It is not the nature of Hell Vincent, The Word Studies, 449.
[38]The
practice of burning up has been common from very early times. Adam Clarke, Clarke’s Commentary: Mathew to Revelation, (Nashville:
Abingdon, [n.d.]), 726.
[40]The
“better things” were the things that accompany salvation. Hodges, “Hebrews,” 796.
[41]suteria, “salvation”. It is to be understood
in the same way as in 1: 14, 2: 3, 10; 9: 28 – as referring to eschatological
victory, glory and ruling with the Messiah. Oberholtzer, Better High Priest, 31.
[42]The
writer listed some of the fruits that he knew had been produced in their lives
(Hebrews 6:10), because of their love, they had worked and labored for the
Lord, and they were still ministering.
These are some of the “things that accompany salvation.” Hebrews teach
that the “fruits” of salvation, not the “root,” of salvation. Warren W.
Wiersbe, Be Confident: An Expository
Study of the Epistle to the Hebrews, (Grand Rapids: Zondervan Publishing
House, 1981), 67.
[43]Tou ergou umwn kai thV agaphV. “your work and
labor of love.” Omit, ‘labor,’ and rendered some, “your work and the love which
ye shewed.” Vincent, The Word
Studies, 448.
[44]hV euedeixasqe eiV to onoma autou, “which ye
have shewed toward his name.” The verb means, “strictly,” to “show,” something
in ones self. Vincent, The Word Studies,
449.
[45]
Moulton Harold (ed), The Analytical Greek
Lexicon, (Grand Rapids: Zondervan, 1977), 2.
[46]Apostles desire that each
one of them must exhibit the same diligence till the end. Thayer, Greek-English Lexicon of the New Testament,
210.
[47]Eudeiknusqai, “to show one’s self in
something, show something in one’s self. To show, demonstrate, prove, whether
by arguments or by acts, Hebrews 6: 11. Thayer, Greek-English Lexicon of the New Testament, 213.
[48]nwqroi, “lazy” is the same word rendered “slow”
in 5: 11. The sluggishness marked their immaturity. So the verse means “we do
not want you to be lazy”. Hodges, “Hebrews.”
769.
[49]Mimhtai, “imitate,” here it is rendered
“imitators” or “followers”. Vincent, The
Word Studies, 449.
[50]epaggelia, “promise,” the concept of
“promise” occurs throughout the epistle (4: 1; 6: 12 – 13, 15, 17; 7: 6; 8: 6;
9: 15; 10: 23, 36; 11: 9 (twice) 11, 13, 17, 33, 39; 12: 26). Sixteen of the
eighteen references refer to the Millennium, eschatological promise. Oberholtzer, Better High Priest, 31.
[51]
Craig S. Keener, The IVP Bible Background Commentary of the
New Testament: An Indispensable Resource for all Students of the Bible, (Illinois:
Intervarsity Press, 1993), 673-73.
[52]
Morris, Leon. Hebrews:Bible Study Commantary, (Grand Rapids, Michigan: Zondervan
Publishing House, 1983), 19.
[53] Merlin Jones, “Interpreting the
Epistles,” (Lecture Notes, SAIACS, Bangalore, April, 2010).
[54]
Benny Haokip, “Lost Tribe,”
(Churchandpur, Interview, 25 April 2009).
[55]
Donald Guthrie, The Epistle to the
Hebrews: The Tyndale New Testament Commentaries. (Grand Rapids, Michigan:
William B. Eerdmans Publishing Company, 1983), 135.
[56]
Donald Guthrie, The Epistle to the
Hebrews: The Tyndale New Testament Commentaries, 144.
[57]Mathew Henry, Mathew Henry Commentary on the Whole Bible,
(Chicago, Illinois: Operation Mobilization Literature, 1995), 957-958.
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