Throughout the history of the church, and even to this day, whether a true believer can lose his salvation has been a great area of contention. In contrast to the belief of the protestant reformers, which is commonly referred to as “the perseverance of the saints” (that one who is saved shall continue in his salvation to the very end), many have espoused the idea that one’s salvation, even if it is true, is not eternally secured, but is rather conditional and shall continue on so long as the believer does not “fall away.” Among the passages of scripture most commonly used to support this doctrine of “the conditional preservation of the saints” is Hebrews 6:1-9, which is often interpreted to mean that a true believer can lose his salvation in a final act of “falling away,” finding himself unable to be restored back to salvation. Many believers thus find themselves troubled by the warning given in this passage, worrying that they perhaps shall commit such a sin, “fall away,” and lose their salvation.
Hebrews 6:1-9, however, speaks not to the ability of a true believer to lose his own salvation, unable to receive it a second time. Rather, it speaks consistently with the rest of the epistle as well as scripture that those who are among the elect of God, who are truly regenerate, shall press on in their faith until they meet their end, for it is not within their own ability to fall from grace. It therefore functions as a warning against apostasy for the church, that the believer would be edified in examining himself to see if he is of the faith, and encouraged by an assurance of true salvation.
As with any passage of sacred scripture, it is crucial that the context surrounding it is properly understood, only then should an individual passage (particularly one so controversial as this) be subject to interpretation and application. Thus before we seek to begin interpretation of a part, we must look at the epistle as a whole, for only in the proper context can we correctly understand the passage at hand.
The author of this particular epistle is unknown, and there has been no ultimate consensus on the authorship throughout history. It is, however, generally agreed upon that the letter was written to the Jewish Christians of the “dispersion.” Though the lack of a specified author should not change how the epistle is understood, it is important to keep in mind that the letter was written to a Jewish audience.
The epistle begins by speaking with respect to our Lord Jesus, who is not only the Son of God, but the exact imprint of His nature (1:3). Furthermore, the Son, “After making purification for sins… sat down at the right hand of the Majesty on high” and is superior to the angels. It is through His Son, that God has spoken “in these last days” (1:2). Because of the supremacy of Christ, we must pay “closer attention to what we have heard”(2:1), that being the message of the cross. The author argues that if the message declared by the angels was proven correct, we ought to take very seriously the message of Jesus, who is superior to the angels (2:1). This message is further explored, with the author telling of the incarnation, the death of Christ, as well as his position as a high priest (2:17). The author then proclaims that Jesus is also superior to Moses, the great prophet of the Old Testament, who was faithful over God’s house as a servant, yet Christ is faithful over God’s house as a son (3:5), we too are of God’s house, “if indeed we hold fast our confidence and our boasting in our hope” (3:6). The author then urges the reader not to harden his heart as the Jews did “on the day of testing in the wilderness” (3:8), and exhorts them to do the following: “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God. But exhort one another every day, as long as it is called ‘today,’ that none of you may be hardened by the deceitfulness of sin. For we have come to share in Christ, if indeed we hold our original confidence firm to the end.” (4:12-14). After this, arguing that taking part in the exodus was not sufficient to enter the rest of God, rather that the disobedient were ”unable to enter because of unbelief” (3:19). This being understood, the author again urges the reader to “strive to enter that rest” (4:11) while it ”remains for some to enter it” (4:6), so that we do not fall to the same disobedience as did the unbelieving Jews who traversed the wilderness for 40 years.
We are then reminded of the nature of God’s word, that it is “living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joins and of marrow, and discerning the thoughts and intentions of the heart. And no creature is hidden from his sight, but all are naked and exposed to the eyes of him to whom we must give account.” (4:12-13). This is significant, as the reader is reminded that the Word of God shall judge and discern the hearts of men, and that we shall all give an account of both our outward actions and inward thoughts to the God before whom we are we are naked and exposed. Having been reminded of this sobering and fearful reality, the author then offers an assurance to the believer, presenting to him Jesus, our great high priest, who is able to sympathize with our weakness, who was without sin, though tempted as we were. Furthermore, Christ is supreme over the high priests from among men. For the priests of men must offer sacrifice for their own sin as well as those they minister to (5:3), yet Christ was perfectly obedient and therefore “became the source of eternal salvation to all who obey him” (5:9). The author then continues, speaking to the readers, who have become ”dull of hearing” (5:11) and are in need of understanding once more the elementary understanding of the faith. This basic understanding, however, is not an endpoint of belief. Rather the author urges the readers to leave the basic understanding and go on toward maturity, if indeed God would allow them to do so (6:1-3). What follows is a stark and sobering warning, quite simply that those who have shared in the good gifts of God and professed a seemingly genuine faith, yet have apostatized and fallen away, cannot be restored to repentance, just as a crop that bears thorns and thistles is worthless and destined to be burned. Yet the author professes a confidence that the believers to whom he writes shall (as proven by their good fruit) belong to salvation and “inherit the promises” (6:12)
Now referencing the great patriarch, Abraham, the author shows that God fulfilled the promise He made to Abraham, having sworn by Himself, for He cannot lie (6:18). Our hope in a secured salvation, is therefore justified, for Christ became a high priest of the order of Melchizedek, whose priestly office is greater than that of Levi. Furthermore, Jesus is of the tribe of Judah, is eternal, and ordained by divine oath (7:20). All of this to say that “Jesus is the guarantor of a better covenant” (7:22), as His priesthood is permanent. As such, those who draw near to God through Him are saved “to the uttermost” (7:25). This is accomplished through Christ, who offered Himself as a sacrifice, “once for all” (7:27). This is explored further, as the author points out the insufficiency of the old covenant which has been fulfilled and replaced by the new covenant, for Christ functions as both sacrifice and high priest, who has died once, and made one sacrifice for many (9:28). In essence, the one sacrifice of Christ is sufficient for the people of Christ. Those for whom this sacrifice is made, who are being sanctified, have been “perfected for all time” (10:14). This beautiful reality for the true believer having been explained, the author now encourages the believer to “enter the holy places by the blood of Jesus” (10:19) and “draw near with a true heart in full assurance of faith… [holding] fast the confession of our hope without wavering, for he who promised is faithful.” (10:22). Bearing this in mind, a further warning against apostasy is given, as the one who rejects his confession and profaned the blood of the covenant shall receive a fearful punishment from God. A distinction, however is made, between those who apostatize and those who “have faith and preserve their souls” (10:39). The author explains the role of faith in the life a believer, showing that the saints of the past lived and acted by faith, though many were persecuted, tortured, and killed. With this in mind, the audience is encouraged to strive and persevere in their walk, being surrounded by “so great a cloud of witnesses” (12:1). The author exhorts them to live righteously, bearing good and true fruit. Though it is good to understand the intricacies of this final part, they are beyond the scope of this paper and will not be examined in depth at this time.
Having examined the epistle as a whole, we can now begin to dissect the passage under consideration and extract from it a proper interpretation, that the true meaning can be truly discerned.
We can, I believe, separate this passage into three sections, which are: an exhortation of the believer to strive toward a true maturity, followed by a warning against apostasy, and finally an assurance of salvation for those who are truly saved. All of this with the purpose of calling the reader to examine himself and go on to maturity.
The first section begins with the statement: “Therefore let us leave the elementary doctrine of Christ and go on to maturity” (6:1). The ”therefore” is crucial as we begin to examine the passage, for this is not an individual and isolated thought, but rather this passage is an important pillar of a greater message. Thus we must begin by understanding how this passage relates to that which came before. 5:10 begins to speak of Christ being a priest of the order of Melchizedek. Instead of immediately expounding upon this important concept, the author shares that though there is much to be said about this topic, it shall be hard for the audience to understand, for they “have become dull of hearing” (5:11) and are but spiritual infants, needing “milk, not solid food” (5:12). The thought is concluded as the author offers a description of a mature believer, that being those “who have their powers of discernment trained by constant practice to distinguish good from evil” (5:14). It is therefore clear that the desire of the writer is that the spiritually immature would grow in their maturity. This can be plainly seen through the commandment in 6:1, where he encourages the reader to “leave the elementary doctrine of Christ and go on to maturity.”
Yet, it does not seem evident that the writer believes these “elementary doctrines” to be of no value or something to be discarded. Rather, they ought to function as a foundation (6:1) for the believer as he strives toward a spiritual maturity. These “elementary doctrines are listed” in verses 1-2, and shall be briefly explained.
- Repentance from dead works and of faith toward God would seem to be fairly self explanatory. Such a fundamental teaching is crucially important, being necessary for salvation in the life of a believer, and is spoken of by the apostle Paul in Acts 20:21 as being preached to both Jew and Gentile. However, we must recognize that one who is immature can grasp this doctrine on an intellectual level without passing on to the maturity of being spiritually changed by it.
- Instruction about washings is less clear, though there are a few things that can be assumed. The word ”washings” is plural, it therefore does not likely refer to a singular baptism of regeneration (at least not exclusively), but rather a collection of teachings about washings. The Jewish audience would have been familiar with ritual hand washing and potentially the baptism of John the Baptist. Furthermore, as those who among the flock (whether wheat or tare), they also would have been familiar with the ordinance of believer’s baptism. Similar to the previous item, one can understand the theology behind baptism and even receive the sacrament, but if spiritually immature, it shall do nothing for them.
- The laying on of hands was practiced on various occasions throughout the book of Acts, for a variety of purposes, including gifting the Holy Spirit, healing, and ordination of ministers, among others. A congregation is likely to have witnessed this and understood the practice, yet a mere understanding (as well as witnessing) of the practice is not enough to make a man spiritually mature.
- The resurrection of the dead is also self explanatory. Christ was raised from the dead, as He had to be, lest our faith be in vain. Those who are among the believers shall also be resurrected during the end times. Once again, this ”elementary doctrine” follows the pattern of being crucial to the Christian faith, yet able to be intellectually grasped by one who is spiritually immature.
- Eternal judgement follows a similar pattern as the others. As is mentioned elsewhere in Hebrews (4:12-13), God shall judge the world. For those who have not received Christ as their Lord and savior, God’s wrath shall be eternally poured out upon them. Though undoubtedly sobering, this too can live in the mind of an immature, unregenerate man, who does not repent when he hears of the coming judgement.
This first section, thus speaks with respect to those who are spiritually immature. They are, perhaps, akin to the Jewish people described in chapters 3 and 4, who participated in the Exodus. Though they were given direct instructions from God and had seen a plethora of miracles and signs, were disobedient and had unbelieving hearts. In a similar way, the visible church contains those who are truly saved, who have believing hearts, as well as those who are unregenerate in their hearts, though they maintain the guise of one who is among the brethren. They perhaps can explain and understand the “elementary doctrines,” yet these doctrines are to them as a feast of solid food is to a newborn. That is to say, they understand them intellectually, but their hearts have not been changed. The call in verse 1, therefore, is not a call to move on to more intricate doctrines, but rather to take these “elementary doctrines” and to move beyond a mere intellectual understanding, allowing the Spirit to change one’s heart. As the author says, “And this we will do if God permits” (6:3). It is therefore, God Himself that permits a man to graduate from milk to solid food. For there is no man who can change his own unregenerate and immature heart to one that believes unless it is God who does the work. It would therefore seem, that as the author approaches what shall be a difficult doctrine, he acknowledges that it is God alone who will allow the audience to be transformed into mature believers.
The author continues in verse 4, beginning what is, perhaps, the most sobering and terrifying warning of the letter. Furthermore, as this particular section (verses 4-8) has been somewhat controversial as to how it is to be interpreted, we must be take care as we examine it.
The word “for” in verse 4 would show that this is not an individual thought, able to function independently of the surrounding context, but rather is to be understood with the previous section in mind. As we saw, the author encouraged those who were spiritually immature to strive toward a spiritual maturity, if indeed God would allow them to do so. It is likely then, that the following section is with these people in mind.
The author writes, “for it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding Him up to contempt” (Hebrews 6:4-6). As with the first section, it shall be worthwhile to understand the individual parts of this statement.
- Those who have once been enlightened seems to refer to a new understanding of something that was not previously known. The context would suggest that the “enlightening” is the understanding of the “elementary doctrines” spoken of in verse 1. The group of people under consideration in this passage have been told the elementary doctrines of the faith, and given the context of the first section, it is a safe assumption that they have not moved on to a spiritual maturity.
- Who have tasted the heavenly gift can be interpreted in a variety of ways. Some make the case that it refers to the Lord’s Supper. This, in conjunction with the “instruction about washings” (6:2) would suggest that such a person has participated in the 2 ordinances of the Lord Jesus for His church. Should a more literal interpretation be given to the word “tasted,” this understanding is most likely. The figurative understanding of the word would instead suggest that such a person has heard and received the gospel message and the “elementary doctrines” with joy (though not necessarily in such a way as to be truly saved). I find the former to be of greater merit, as it describes a continued practice of a visible church member. The latter is not invalid, but seems to fit in better with other things listed.
- Have shared in the Holy Spirit suggests that the people described in this section have, in some way, experienced the work of the Holy Spirit. This is not to say that they have been saved, but perhaps have seen and experienced a tangible working of the Spirit such as a physical healing, or perhaps the hearing of the gospel message proclaimed by a believer. Such a person has experienced the Spirit of God, even if they have not been saved.
- Have tasted the goodness of the word of God is self-evident. Such a people have heard the word of God proclaimed to them and therefore have tasted its goodness. As is, unfortunately, the case with many, a man can hear the word of God yet harden his hard such that he remains unregenerate. These people are likely to have intellectually understood the “elementary doctrines” of the faith, yet are by no means guaranteed to be spiritually immature.
- Have tasted … the powers of the age to come. It is important to remember that this letter was written during the apostolic age, and thus a congregation is likely to have experienced gifts of the Spirit that are no longer given to the modern church. They have been made aware of the reality of Christ’s return and the age that shall come with it, yet as with the rest of this list, one who has tasted of the “powers of the age to come” is not necessarily a man who is saved.
Should such a person “fall away,” it is then impossible that they be restored again to repentance. That is to say that such a people not only shall not be saved, but cannot be saved. The reason for this most dreadful reality is that “they are crucifying once again the Son of God to their own harm and holding him up to contempt.” The implication is that these people are among the visible church, yet at some point “fall away” and in doing so cannot be restored. Within even this portion of the thought, the terms must be properly defined, as they carry deep implications for the meaning of the passage.
The idea of “falling away” is likely the most important part of the thought, and thus discerning its meaning is of crucial importance. The context of the prior verses shows us that the one who performs the action of falling away has done the things listed in 4-5. Such a person is therefore likely to be a member of the visible church, yet, given the context of verses 1-3 is also unlikely to be spiritually mature. The one who falls away very likely has grasped on an intellectual level the elementary doctrines of the faith and participated as an active member of the visible church, yet still falls away. What exactly it is to “fall away” becomes more clear as the context (both immediately following the phrase as well as throughout the book and scripture) is examined.
The phrase “to restore them again to repentance” follows the “falling away” of the individual. This would imply that before the “falling away” there was some form of repentance, or at the very least, an outward obedience. What is clear, however, is that one who has performed the actions of verses 4-5 and then “falls away” is incapable of being restored to repentance. The reason given by the writer is that “they are crucifying once again the Son of God to their own harm and holding him up to contempt.” The meaning of this final section of the thought is ultimately illuminated when the next two verses are considered.
“For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles is worthless and near to being cursed, and its end is to be burned.” (6:7-8)
Here we see a plot of land that has received rain. Given the context of the passage, this rain very clearly is the elementary doctrines of the faith, that is, the preaching of the true gospel, and the plot of land is then a person who receives the teachings. The teaching is given to the person, but the teaching itself does not guarantee that one will be saved. Rather what we see is that the plot of land receives a blessing from God if it yields good fruit, but is to be burned if it yields bad fruit. Let us then examine the thorn-yielding soil. It receives the rain, just as the good soil does. From the context, we can assume that this person represented by the bad soil has been enlightened, receiving the elementary doctrines of the faiths as well as participating as a member of the visible church. He has likely given some sort of repentance and lives among the flock. Having been given rain, the soil then begins to grow the seeds planted within itself. Despite drinking deeply of the rain, the soil sprouts not fruit and vegetation, but thorns and thistles. The soil is then deemed to be bad on account of its fruit. It is deemed worthless and destined for destruction.
Both the good and bad soil receive the same rain, yet one produces good fruit and the other bad. The fruit reveals the nature of the soil, which otherwise would be indeterminate. The rain, as described in verses 1-2 and 4-5 falls on the fruitless soil, yet if it bears poor fruit, “its end is to be burned.”
We see then, that the falling away is not some dark action performed by a man of true faith and great maturity that causes his regenerate heart to become unregenerate. Rather, it is a revealing of the nature that was there to begin with. Thus those who are represented in verse 7 by the good soil shall not fall away, for they cannot. They perhaps are fruitless in the present, as seems to be suggested by verse 1, but as they continue on they shall grow in maturity, sprouting good fruit that is worthy of a blessing from God. On the other hand, those represented by the bad soil, though they presently bear no fruit, shall eventually reveal themselves to be bad soil.
What then is the point of verses 4-6? As is indicated by 5:12, the author writes to an immature congregation. They have received the rain of the elementary doctrine, yet as those who are spiritually immature, they have yet to yield any crop. Should they yield thorns and thistles it shall be impossible for them to be restored again to a repentance, for despite receiving the good rain as is described in verses 4 and 5, they have yielded poor fruit, and therefore are to be burned. The point then in this second section is for those people who are spiritually immature, who are as soil full of seeds yet to sprout. The spiritually immature believer is to examine himself to see if he is truly of the faith.
It is, however, necessary to address the interpretation of this section that would suggest that a true believer can lose his faith. This can be refuted through what was has already been mentioned, as well as from other passages of scripture.
As was mentioned before, the writer speaks with respect to Moses and the exodus in the third chapter of the epistle. After concluding his point that Christ is greater than the great prophet of the Old Testament, he urges the reader not to harden their hearts if they hear the voice of God. He offers up the example of Israel in the wilderness. They were given the law and the teaching of Moses and were therefore enlightened. The Lord gave to them manna from heaven, which they tasted and partook of. Many times, the power of God was displayed to them in the form of plagues upon Pharaoh, deliverance from enemies, as well as provision in times of need. They were a people well-described by 6:4-5, yet they were not permitted to enter the rest of God. It clear from the text that they were not walking in righteousness, only to fall into a deep wickedness, but rather had “an evil, unbelieving heart” and were “unable to enter because of unbelief.”(3:19). The author goes on to urge the reader that they not be like the Israelites of old. The warning of chapter 6 is similar then to that of chapter 3. The readers are lacking in maturity, yet have not committed an act of apostasy that leaves them unable to enter the rest of God. This being their present reality, the author urges that they obey the voice of God and press on to maturity.
Let us also consider the example in the gospel accounts of the disciples of Christ. Specifically we shall look at that of Peter and Judas. Both men were extraordinarily privileged to have walked among and learned from the incarnate second member of the Godhead. They certainly would have been well-described by the list of 6:4-5, having been given instruction by the Lord as well as being first-hand witnesses to His miracles and power. Yet both men, unfortunately, would commit grievous sins against Christ. Peter, having abandoned Jesus, would deny even knowing him, not once, but three times (Matthew 26:74). He did this even after having received the teaching, that should anyone deny Christ before men, that man would be denied by Christ before God (Matthew 10:33). Likewise, Judas went before the chief priests and betrayed our Lord for the price of 30 pieces of silver (Matthew 26:14-16). Yet these two men, though they were similar in their acts of evil, could not have been more different. Judas recognizing the evil that he had committed, experienced a regret that caused him to return the silver pieces, and ultimately take his own life. Though he experienced a sorrow, he did not seek a true repentance. In this, the former disciple of Christ revealed himself to be not a sheep, but a goat. Judas had received the rain, but his soil sprouted thorns and thistles and his end was destruction. Peter, however, though he denied Christ before men, was restored, and become one of the apostles (John 21:17). Peter, who received the rain, even though he fell into a wretched sin, yielded good and useful crop, and was therefore blessed by God.
The apostle John, speaking of those who had apostatized, wrote that “they went out from us, but they were not of us; for if they had been of us, they would have continued with us. But they went out, that it might become plain that they all are not of us” (I John 2:19). The apostle Paul writes in his letter to the church in Philippi “that he who began a good work in you will bring it to completion at the day of Jesus Christ.” (Philippians 1:6). Jesus Himself said with respect to His sheep “I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.” (John 10:28-19). The clear and unified testimony of sacred scripture is clear. Those who are truly saved, who are good soil, shall not fall away, for they cannot fall away. Salvation is a work of God, and no man shall contradict what God has purposed to do.
This is made even more clear as we now examine the final section of the passage. The author writes in verse 9, “though we speak in this way, yet in your case, beloved, we feel sure of better things – things that belong to salvation.” Thus, having given a warning against apostasy, the writer now proclaims that he is confident of the reader’s salvation, speaking with respect to their good fruit (6:10) and urging them to continue on as before (6:12). He speaks then with respect to the certainty of God’s promises, before continuing the discourse on Melchizedek. In this, he shares blessed truths with the reader, that they who are under the new covenant are under a much better reality. For Christ is our high priest and holds His priesthood forever (7:24), “is able to save to the uttermost those who draw near to God through him” (7:25), and has made one sacrifice for all the sins of those who believe in him (10:14). The writer urges the reader to “hold fast the confession of our hope without wavering” (10:23) and press on, by faith, through trials, as the saints of old have done.
The reader then, ought to find a deep joy and rest in the knowledge that his salvation is assured and his soul secure. The early church recipients of the epistle could rejoice in their salvation, though they were to experience persecutions and trials. The temptation to fall away shall always be present in the life of a believer, yet those who have truly been saved by God shall persevere to the end and can rest in Him to the fullest.
This was a paper written for the Ministry Training Program at Southside Bible Church. Unless otherwise stated, all scripture references are from the NASB95 translation of the Bible.