Teaching Scripture Reference
Hebrews 6:4-6
It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, and who have fallen away, to be brought back to repentance. To their loss, they are crucifying the Son of God all over again and subjecting him to public disgrace.
Preface
The Biblical discipleship group that I am leading, has been studying the Letters of Hebrews since the beginning of the year. For two weeks, we have been looking behind the scenes at this feature Scripture Hebrews 6:4-6. We have had some very healthy and important spiritual dialogue concerning the proper interpretation of this passage of Scripture, and thus wish to share them to others fellow believers.
Please feel free to like, share, and write a comment in our effort toward the continuation of spiritual maturity and Biblical literacy within the Beloved Community of Messiah.
Grace and Peace
What Hebrews 6:4-6 is Not Saying
It is not saying that anyone who has ever doubted their faith or struggled with sin is beyond hope of salvation. The passage addresses a specific scenario of willful and deliberate rejection of faith.
In addition, it does not provide a detailed theology of salvation or define the exact conditions under which one can or cannot be saved. The Bible as a whole provides a more comprehensive understanding of salvation.
Lastly, it is impossible within the context of the passage, to build an absolute theological doctrine about the possibility of the loss of salvation. Still, the verse is without question, a very strong warning or exhortation to the audience of Hebrews, and all present faithful followers of Messiah.
What are some practical spiritual truths that are communicated in the Text?
First, the passage serves as a warning against the serious consequences of turning away from faith after having experienced its transformative power. In addition, one of the ongoing themes throughout the Letters of Hebrew, emphasizes the importance of perseverance in faith.
Also, yet very sadly, it highlights the gravity of crucifying Christ “all over again,” suggesting that such actions have severe spiritual consequences. Just think about the implications of the wrong act of the will for those who were once part of the faith, experienced its benefits, and then intentionally turned away from it are, in a spiritual sense, rejecting the very basis of their salvation and the work of Christ on the cross.
Finally, like in any meaningful, loving, and life-giving relationship, these verses encourage believers to reflect on the seriousness of their commitment to Christ and the need to stand firm in their faith, especially when facing trials or temptations to turn away.
Falling Away versus Apostasy
In the context of the Apostolic Writings, particularly the Letters of Hebrews, “falling away” and “apostasy” are related concepts, yet they are not necessarily the same thing.
Falling away in essence refers to a believer or follower of the faith over time, or due to some life tragedies or catastrophes, beginning to drift away from their commitment to Christ and His spiritual teachings and disciplines. [note Hebrews 2:1, therefore, we must pay much more careful heed to the things we have heard so that we will not drift away.]
As for falling away, it simply communicates a departure from the faith or a lapse in one’s spiritual commitment or walk with the Lord.
Not so with, “apostasy” is a more serious and specific term that refers to a deliberate and formal abandonment or renunciation of one’s beliefs and covenantal commitment. Apostasy is often considered a more severe and intentional act in which a former believer makes a willful conscious decision to reject the faith.
Very interesting, this penchant for drifting away and or apostasy was essentially well-known and warned throughout the earlier Jewish and integrated Jewish and non-Jewish congregation post-resurrection of Messiah. The author of the Letters of Hebrews is warning second-generation followers of the Messiah.
The apostle Paul, Timothy, and Yeshua warned those who had ears to hear, “what the Spirit is saying,” about the potential eternal dangers associated with apostasy. Please consider the following passages: 2 Thessalonians 2:3-4; 1 Timothy 4:1-3, 2 Timothy 3:1-5, and the words of Messiah in Matthew 24:10-12.
Just to add some additional important data, it is essential to define the difference between the acts of sin, transgression, and iniquity. Simply stated, sin refers to the general act of missing the mark and falling short of God’s glory.
To transgress is to willfully cross boundaries and violate God’s laws. Last, iniquity centers on a premeditated choice to continue in sin without repentance.
Falling away is a sin and is not damnable as opposed to apostasy constitutes an iniquity that has fatal eternal consequences.
God’s Sovereign Will to Use Evil for His Divine Purposes
In the Holy Scriptures, there are situations where God is depicted as using individuals who may be considered evil or corrupted to accomplish His divine will or purposes. God’s sovereignty and divine will to work through human actions is in essence the greater story and not those who are not righteous.
The first that comes to mind is Pharaoh found in Exodus 9:16, “But for this purpose I have raised you, to show you My power, so that My name may be proclaimed in all the earth.
Another is King Cyrus of Persia (Isaiah 45:1), where God used Cyrus to issue a decree allowing the Jewish exiles to return to their homeland and rebuild the Temple in Jerusalem.
Yet, without any hesitation, Judas Iscariot, one of Messiah’s disciples is the Biblical character that many think of in this regard. While Judas’ actions were driven by disillusion, greed, and betrayal, they ultimately led to the crucifixion of Jesus of Nazareth, which was the initial part of God’s plan for the implementation of the redemption of humanity.
The Son of Perdition
The title “son of perdition” is used twice in the Apostolic Writings, first in John 17:12 and 2 Thessalonians 2:3. The phrase means “man doomed to destruction” and its meaning is not reserved for any one individual.
The two in the review are Judas Iscariot and the “man of lawlessness” Antichrist, who will appear in the end times before Messiah’s return. The word perdition means “eternal damnation” or utter destruction. It is often used as a synonym for hell. When a person is called “son of perdition,” the connotation is that the individual is in an unredeemable state, someone who is in essence, already in a damned while they are still alive.
Acts 1:15-20 contains an important passage in the New Testament, where the apostles are discussing the replacement of Judas Iscariot after his betrayal and subsequent death. In these verses, Peter cites two passages from the Hebrew Scriptures (see Psalms 69:25 and 109:8) to explain the necessity of choosing a replacement for Judas.
This highlights the concept of Jesus and His ministry as being by Old Testament prophecies, emphasizing the continuity between the Old Covenant and the New Covenant. Our Messiah mentions the “son of perdition” in His high priestly prayer in John 17: He protected them and kept them safe and that none of them were lost except the “son of perdition,” that is, the one who was already in a damned state.
Some may suggest that the usage of “son of perdition” describing the Antichrist shows that forgiveness was not planned for Judas. Could God have saved Judas or moved his heart to repentance? Let us Scripturally answer this question.
Luke 22:3, Then Satan entered Judas, called Iscariot, one of the Twelve. About Judas becoming moved toward repentance, again, let the Scriptures speak, see Matthew 27:3-5;
Then Judas, His betrayer, seeing that He [Messiah] had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, “I have sinned by betraying innocent blood.” And they said, “What is that to us? You see to it!” Then he threw down the pieces of silver in the temple and departed, and went and hanged himself.
The betrayer of Messiah he likewise was betrayed by the chief priest and elders when he needed forgiveness and restoration. As indicated in Judas’ actions, he came to his senses thus realizing that he sinned against Messiah, his fellow disciples, and the Nation as a whole.
Being a Jew bound to the Torah, he knew he must come to the Temple to present a sin offering. The Sin Offering was an offering for a known sin. Chapter 4 of Leviticus lists the sins which are dealt with are those which, for some reason, were not immediately apparent, but which, over time, came to a conscious level. The impression we get is that the Sin Offering was to be made immediately after the knowledge of sin was present.
Judas was denied the only hope for his sinful condition, a blood sacrifice, resulting in atonement and forgiveness. If sin defiles, blood that is shed by God’s commandments purifies and sanctifies. Thus, it was through the sprinkling of shed blood that the tabernacle, all of its furnishings, and the priests were purified (cf. Lev. 8).
Returning to the Letters of Hebrews 6:4-8, one may see a picture of a similar believer within the Body of Christ who is also a “son of perdition”, one who like Judas, has experienced a certain closeness to God and has a good understanding of salvation, but then denies it. Instead of bearing good fruit, they bear “thorns and thistles.”
The Spiritual Consequences of Sin
The terms “thorns and thistles” are recorded in Genesis 3:17-18 serve as a reminder of the spiritual consequences of sin, the introduction of hardship and toil into human existence, and the need for redemption and restoration through a relationship with God. It underscores the idea that disobedience to God’s commands has real-world consequences and that God’s plan for humanity involves redemption from the effects of sin.
In the context of Hebrews 6, the author is addressing the spiritual maturity of believers and encouraging them to press on in their faith. These verses use the metaphor of land and its production to illustrate important spiritual principles that will be listed without any additional elaboration.
- Spiritual Fruitfulness
- The Blessing of God
- Consequences of Spiritual Barrenness
- Danger of Cursing and Destruction
Hebrews 6:7-8 underscores the importance of spiritual growth, maturity, and fruitfulness in the lives of believers. It encourages faithful followers to be receptive to God’s life-giving Word while bearing good spiritual fruit.
In addition, throughout the Letter of Hebrews, the author is warning the faithful ones to avoid a state of spiritual barrenness, which may lead to negative consequences.
Lastly, these verses serve as a call to genuine faith and obedience, highlighting the idea that true faith should produce positive and beneficial outcomes in the lives of believers.
Grace and Peace
Brother Alonzo
