Daily Writing

Friday, 26 October 2018

…if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame. Hebrews 6:6

This verse concludes the lengthy thought that began in verse 6:4. The author now begins with, “if they fall away.” There is no “if” in the Greek. This insert is based on a presupposition that the entire thought is hypothetical, but one which could not be expected to occur in reality. The words say, “and (then, or having) fallen away.” The verb is in the aorist tense. However, though “if” is not included in the thought, it is still, in a sense, a hypothetical postulation.

From verse 6:4 until this point, the author has not said that such a thing has occurred, but he is proposing that it could and then stating what the results would be. In this case, and understanding that, at a specific time, there was a falling away in this proposal being submitted. Despite having tasted and participated in what was offered through the Holy Spirit (through gift and word – the word of God comes through the Holy Spirit as well, just as 2 Peter 1:21 notes), they fell away. However, though the wording is not hypothetical in the sense that there is no “if,” Albert Barnes insightfully notes –

“The word rendered ‘fall away’ means properly ‘to fall near by anyone;’ ‘to fall in with or meet;’ and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to ‘apostatize from,’ and implies an entire renunciation of Christianity, or a going back to a state of Judaism, paganism, or sin. The Greek word occurs nowhere else in the New Testament. It is material to remark here that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen – but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.”

And so, if this were speaking of an individual, it does not necessarily indicate that the person had somehow lost his salvation. However, as noted in 6:4, the entire set of verses is referred to in the plural. This is not speaking of individuals, but of the collective group; the Hebrew people. It is a warning that in the rejection of the Lord, after they had tasted the heavenly gift, and after they had tasted the good word of God, they would be considered as having fallen away. It is the same collective type of thought which occurred earlier in Hebrews where the people failed to believe, and they collectively did not enter into God’s rest.

If it were to occur that this group of people fell away, it would be impossible “to renew them again to repentance.” The “repentance” speaks of turning the mind of the people once again to what they had already turned their minds to. Many in the collective had believed, but eventually, the people as a whole turned from this belief in (or about) Christ. They had been enlightened, tasted the heavenly gift, etc. To be renewed, in fact, implies that they had once been endowed with this tasting of Christ; some were followers of the Messiah. The verb here for renew is now in the active voice. What this is telling us is that it is impossible for men. However, as seen from Jesus’ words of Matthew 19:26, what is impossible with men is not impossible for God. There can be no contradiction in Scripture, and so this must be considered. Nothing that a man does to renew this group will be possible. But the truth is that nothing any person does can bring a person to salvation in the first place. Apart from God’s specific revelation of Himself, salvation is not possible. God has brought man to salvation through Christ. A man cannot save himself. The same is true with this verse here concerning Israel. As Vincent’s Word Studies notes –

“He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment.”

It should be noted that Scripture never shuts the door on forgiveness to anyone who repents, nor does it shut the door on Israel as a collective (see Romans 9-11). Therefore, when such a falling away occurs, as long as the condition lasts, a renewal is impossible. The words in no way mean that such a renewal is impossible, but that it cannot occur while the person (or the group) is living under an old economy which has found its fulfillment in Christ (through the New Covenant). As Cambridge notes, “There can, he implies, be no second ‘Second Birth.’ The sternness of the passage is in exact accordance with Hebrews 10:26-29 (comp. 2 Peter 2:20-21); but ‘the impossibility lies merely within the limits of the hypothesis itself.’”

“…since they crucify again.” The Greek, as is translated by the Berean Study Bible, more closely reads, “and then having fallen away– to restore them again to repentance, crucifying in themselves the Son of God and subjecting Him to open shame.” It does not say, “again,” twice. Rather, it is only used once in relation to “repentance.” As far as the word, “crucify,” the verb is a present participle; and thus the Berean Study Bible is correct in saying “crucifying.” It has the intent of “crucifying as they are doing.” It does not imply an absolute apostasy, but one which is continuous. The tense of the verbs went from past to present. Such is the case with Israel today. They are “crucifying” the Lord through their rejection of Him.

The temple was standing; a future temple will stand. To observe temple rites, and then to come to Jesus who is the fulfillment of all of those types and shadows; and then to return to the same temple rites which only prefigured Him, would be to reject what God has done in Christ. He died for the sins of the world. Therefore, the cross of Christ is no longer available to them because it no longer has the meaning they once assigned to it.

The author then continues with, “…for themselves.” This is a reflexive pronoun, dative, third person, plural. The term should read, “in themselves,” or, “to themselves.” As Cambridge notes, “This is what is called ‘the dative of disadvantage’ – ‘to their own destruction.’” There is no human remedy for sin forgiveness, and the temple rites which looked forward to Christ are, in fact, a human remedy to this person. Only God can forgive, and that through Christ, who is “… the Son of God.” To take this course of action would then lead to the final words of the verses, “…and put Him to open shame.” What is the purpose of Christ’s cross if one retreats to what only looked forward to that cross? It is a shameful act which would, in turn, bring discredit upon the Lord who voluntarily took on the very sin which the temple rites could not expiate. This is what Israel did. After tasting His goodness, they shunned Him and returned fully to temple worship. To this day, they are looking to re-establish that temple worship once again.

What is seen here is a merely theoretical possibility within the teaching of the church – both of individual salvation, and of the salvation of God’s people, Israel, collectively. It is not speaking of God’s omnipotence which saved and sealed a person in the first place, and who redeemed Israel and promised that He would never forsake them. God does not make mistakes. It is a lesson of warning. As Cambridge states –

“In the face of sin—above all of deliberate wretchlessness—we must remember that ‘God is not mocked’ (Galatians 6:7), and that our human remedies are then exhausted. On the other hand to close the gate of repentance against any contrite sinner is to contradict all the Gospels and all the Epistles alike, as well as the Law and the Prophets.”

In other words, there is no finality revealed in these three verses. Everything in Scripture testifies to the forgiveness of God in Jesus Christ which is by grace through faith. The author’s warning is that for one to assume that going back to the temple rites will make that person holy (or more holy), or bring them nearer to God, is completely contradictory to the work of Christ itself. Further, the words of the author in verse 9 actually presuppose that this is, in fact, a hypothetical situation which is being spoken of, and thus it is a doctrinal treatise for the church to read and learn from, and for the nation of Israel, as a whole, to do the same. Until they, as a collective whole, come to Christ, they can find no way of being restored to God. Those things of the Old merely looked forward to the New.

Life application: Hebrews 6:4-6 are speaking first and foremost about Israel collectively. It is a statement that they cannot be saved by going to God through temple rites and services. The point of Daniel 9:24-27 (and all prophecy concerning this issue – even from the mouth of the Lord Jesus) is that Israel would try to do this and fail; but in the end, they will realize who Jesus is, they will call out to Him, and they will find collective salvation at that time. And you… have you believed in Jesus but let your heart go astray since then? Return to the Lord, knowing that He will receive you because He has already received you.

O Lord, may those around us who have heard about the glory of Your cross never attempt to replace it with something inferior. Rather, instill in them the knowledge that Calvary is all-sufficient for the atonement of every sin ever committed and that nothing else will do. Amen.

Thursday, 25 October 2018

…and have tasted the good word of God and the powers of the age to come, Hebrews 6:5

The author now continues his same line of thought which began in verse 6:4. He begins with “…and have tasted the good word of God.” Again, to taste is to experience. The good word of God is the gospel message of Jesus, the Messiah of the Hebrews (who are the recipients of this epistle), and all of the sound doctrine which pertains to this word. It is an acceptance of the truth of Jesus the Messiah as Scripture testifies to.

Faith comes by hearing, and hearing by the word of God. The language here speaks of the Hebrew people having tasted this good word of God. First, while the temple was still standing, the Jews had this taste and yet, as a people, they were adamantly remaining under the sacrificial system of temple worship. In the first century, these people had both the Old Testament and any word which was then in circulation – either orally or written – which confirmed Jesus’ ministry and spoke of how the Old was fulfilled in the New. By hearing and understanding this word, they could taste and understand its goodness. Adding in the demonstrable proofs of the apostles which testified to the fulfillment of their Scriptures in Jesus, they had surely tasted the good word of God.

Similarly, in the future, another temple will be built. When that comes, will the nation wholly return to the temple worship, or will they hear the voice of the two witnesses and of the 144,000 who are chosen to direct them to their long-missed Messiah?

“…and the powers of the age to come.” The wording here is different than in Hebrews 2:5, though some translations make them the same in the English by saying “the world to come.” Hebrews 2:5 speaks of the inhabited world; here it is speaking of a cycle of time, and thus an age. In the end, they both look forward to the same thing: a taste of which was given to the Hebrews at Pentecost, and which will also be the case after the rapture of the church, and during and after the tribulation period. There will be notable gifts of the Spirit then as there was at the beginning.

Charles Ellicott states, they “were as truly anticipations of a future age of glory as was the ‘heavenly gift’ an anticipation of the ‘heavenly fatherland.’” These Hebrews had experienced these “powers of the age to come.” These powers most especially indicate the promised time when Jesus will return to rule the nations and “He will rule them with an iron scepter…” (Revelation 2:27).

The Jewish people had seen or heard of this power demonstrated in the resurrection – the very proof that Jesus is God. These points would have been made known to those who received this letter – that Jesus both fulfilled the role of Messiah and would return again in that capacity at some point in the future. To have an understanding of these wonderful tenets and then to reject them for an inferior system would not only make no sense, but it would also show a complete lack of faith in God’s provision which came in the Person and work of Jesus.

Life application: What proofs would make you believe the good news of Jesus Christ? Paul says in 1 Corinthians that “Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness.” The Jews were given many signs, and the Bible is filled with wisdom for anyone who is willing to search it out. However, of all of the documented signs, and of all of the wisdom found there, the reader is still left with one tenet which cannot be done without. That tenet is faith. The reader, or hearer, of the Bible must come to God in faith. Have you simply trusted the word of God and, by faith, received Jesus? This is what God would ask of you. Have faith, believe, and be saved!

Glorious God Almighty, it is remarkable that Jesus claims to be the only way to be reconciled to You. But what is even more incredible is that You have allowed any way at all to be reconciled to You. How marvelous is Your gift of Jesus Christ our Lord. Praise be to You in the highest, O God, for our Lord Jesus. Amen.

Wednesday, 24 October 2018

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit,  Hebrews 6:4

To understand what is stated here, the context must be considered. The letter is written to Hebrew Christians, not to the Gentile-led church. The letters of Paul which are prescriptive for the dispensation of grace are found from Romans to Philemon. Secondly, the temple was standing at the time of the letter to the Hebrews as can be determined from other verses within the letter. Thirdly, the layout of the Bible reveals that by placing Hebrews where it is, it is actually specifically directed to the Hebrews of the end-times, after the church age. The letters of Hebrews, James, and Peter all come after Paul’s letters, and are all specifically directed to end times Jews. The study is long, but when seen laid out, it does become clear. With this understanding, the words of this verse are not directed to the Gentile-led church age, nor to individual salvation. Paul’s letters clearly and definitively show that one cannot lose their salvation. As nothing in Scripture contradicts another passage, then the context must be understood to show what is being relayed. With this knowledge at hand, the words can then be properly evaluated.

“For it is impossible.” The words themselves call to mind the words of Jesus in Matthew 19:26, “With men this is impossible, but with God all things are possible.” However, some things are, in fact, impossible with God. He cannot violate one of His own attributes. He is righteous and He cannot, therefore, commit unrighteousness. Such is the case with all of His attributes. What Jesus was referring to were things which are not logically or morally impossible for God. Such is the case with spiritual matters like salvation. Man cannot save himself through his own merits, but man can be saved through the merits of Christ.

“…for those.” The words are not in the singular, but are rather in the plural, “those.” This will continue throughout the next three verses. It is speaking about a collective whole.

“…who were once enlightened.” This is a metaphor which is used in Hebrews 10:32 where it is again in the plural. There it applies in a general manner to all who are addressed. Here it is speaking of a certain group who have been enlightened. From this, the words will explain what that enlightenment means.

“…and having tasted.” To “taste” something in Scripture is to experience or understand that thing. In Hebrews 2:9, Jesus “tasted” death for everyone. He experienced death, but it was also something that was, at least in the case of believers, something that could be tasted vicariously. Some will never taste death because He died on our behalf (see 1 Thessalonians 4:17).

“…the heavenly gift.” There is a parallelism with the words here, and the words of chapter 2. In verse 3, it speaks of salvation (tasted); and in verse 4, it speaks of gifts of the Holy Spirit (the heavenly gift). The heavenly gifts, those of the Holy Spirit, are the proof of salvation. These were imparted to the Jews of Acts 2. In verse 2:38, Peter, while speaking to the Jews of Israel (not the Gentile-led church) promised that they would likewise receive the gift of the Holy Spirit by repenting and being baptized in the name of Jesus. This is something that occurred differently (in order and in requirement) in Acts 8 with the Samaritans, and in Acts 10 with the Gentiles in Caesarea. The author of Hebrews is writing to this same group of people, the Hebrews, to instruct them in how to properly understand what reception of this gift then means to them as a collective group.

“…and have become partakers of the Holy Spirit.” They (the collective whole, but not necessarily every one of them) tasted of the gifts of the Spirit because they had partaken of the Holy Spirit. Those who so tasted can only mean true believers. When we partake of something, we participate in that thing. The Holy Spirit is the Gift, and the Gift itself is what bears the heavenly quality.

This is the state of things so far in the first of these three rather complicated verses. “Those who have tasted the heavenly gift” are those who have understood the message which they heard – whether they collectively accepted it or not. They have, in their mind, all the knowledge sufficient to be saved through the work of Jesus Christ. Theirs is no longer a problem with comprehending the message, but the collective heart hasn’t been touched – something which must occur.

Those “who have shared in the Holy Spirit” are those who have seen the effective power of God displayed in the lives of the converted among them. They may have personally witnessed the miracles and power of Jesus and/or the apostles, or they may have seen the power of the Holy Spirit demonstrated in the conversion of another – they “have shared in” this experience. This does not necessarily mean that all of those in this collective have received the Holy Spirit personally.

Life application: When reading the Bible, it is good to pay attention to the context. Who is being addressed? Under what circumstances are the words being written? Are the words speaking about individuals or a group of people? Does the verse stand alone, or is it a part of a greater whole? Keeping things in context is a great way of keeping you from forming a pretext. Stop, think, read commentaries by sound theologians, and ask the Lord to direct you as you consider what is being said.

Heavenly Father, how wonderful it is to have shared in the gift of the Holy Spirit. By faith in Christ, and what He has done, we are granted Him as the guarantee of our redemption. In You, a guarantee is more than just words. It is an absolute assurance that will never be walked back on. Thank You for the surety we possess, even when we fall short in our walk toward glory. Amen.

Tuesday, 23 October 2018

And this we will do if God permits. Hebrews 6:3

After naming the basic doctrines closely associated with “the foundation” noted in verse 6:1, the author now says, “And this we will do.” Here he is referring to 1) “leaving the discussion of elementary principles of Christ,” and 2) going “on to perfection.” These combined thoughts are found in verse 6:1. It is the author’s hope that his note has spurred on in his audience the reminder that Christ has come, that they are no longer bound to the “dead works of the law,” and that they are to demonstrate “faith toward God” as related to the finished work of Jesus. In this, it should be enough of a reminder to them about the elementary principles which are listed in verse 6:2. With this reminder, they should then be able to assimilate the higher principles related to Christ’s work. But, the author then adds in a caveat by saying, “if God permits.”

This is a recurring theme. In Acts 18:21, 1 Corinthians 16:7, and James 4:15, the same type of idea is brought forth. In this case, it is not a note that God would be unwilling for the audience to so progress, but that they are dependent on Him for it to occur. God has a plan which is set in motion and that plan will take precedence over all else. He will never work contrary to that set plan, even when it involves things that we think are reasonably proper along the way. The truth of this will be seen in the coming verses and how what is said there has been played out in the history of the Jewish people.

Life application: The author is writing to the Hebrews, and he is in anticipation of teaching them deeper truths concerning the Person and work of Christ Jesus. And yet, despite writing on such an obviously necessary thing, he includes the words, “if God permits.” There may be a reason why this type of information is not properly assimilated and accepted by his audience. If he is this willing to include God’s purposes in his statement in this manner, how much more should we be willing to include God in all of our anticipated moves in life? There shouldn’t be a time that we say, “I’ve got this, and it will come out as I intend.” Rather, we should rely on the Lord’s hand in being with us through the entire process, petitioning Him to effect His will first and foremost.

Lord God, help us to remember to always include You in our plans. In doing so, what we do is surely going to be according to Your will. May our every step each day be pleasing to You! In all things, may You be the one glorified through the lives we lead! Amen.

Monday, 22 October 2018

…of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. Hebrews 6:2

From the idea of the foundation, which is repentance from dead work and faith toward God of the previous verse, the author now moves into that “of the doctrine of baptisms.” Here the regular verb, “baptize,” is not used. Instead, it is a plural noun, “baptisms.” It is found in this plural form elsewhere, but only in Mark 7:4 & 7:8 and also in Hebrews 9:10. The noun form in the singular is found in Colossians 2:12. Because of the rarity of the word, and its use in the plural, it is highly debated what is being referred to. However, understanding the audience, and the surrounding context, makes it clear.

First, the audience is the Hebrew people. Secondly, the context is a post-resurrection scenario. This is evident from the previous verse which refers to faith towards God, meaning in the completed work of Christ. It is also evident from the contents of this verse which speaks of the resurrection. It would make no sense for the author to speak of such things before and after mentioning baptisms, and then speak of something which was solely referring to Jewish traditions during the time of the law.

Therefore, the “doctrine of baptisms” may still be referring to baptisms which the Hebrews had encountered under the law – rituals for purification known as the mikveh, and the washing of items, hands, and the like – all of which are no longer applicable. It may further be referring to the baptisms which were mentioned in the gospels – that of John’s baptism of repentance, and Christ’s baptism by fire. And thirdly, it could include referring to the baptism of water as a symbol of what Christ has done, and which includes the baptism of the Holy Spirit. In other words, the “doctrine of baptisms,” is an all-inclusive statement about what applies and what does not.

Those washings under the old no longer apply. They were external rites which only looked to the purification found in Christ. The baptism of John was one of repentance, and which was to lead to Christ as well, preparing the people for His work (see Acts 1:5, 11:16; & 19:4). Then, there is the baptism of the Holy Spirit (the “fire” that John spoke of) which comes upon faith in Christ. And finally, there is the baptism of water as an outward profession of the faith professed in Christ (Matthew 28:19).

This then would be the “doctrine of baptisms.” It is an instruction which comes at an early stage of one’s Christian walk, and it is 1) to show the contrast between the Old and the New Covenant symbolism, 2) to explain what occurs in the believer concerning the Holy Spirit; and 3) to show the command of the Lord for those who have so received the Holy Spirit to make the outward profession through water baptism. It is then in line with the command of the Lord to participate in the Lord’s Supper. Those two ordinances were given for those who are a part of the body, and they are commemorative, not salvific, in nature.

After this, the author mentions the doctrine “of laying on of hands.” There are three different uses for the laying on of hands as this Hebrew audience would understand it. First is for healing. That is noted in Acts 9:17 & 28:8. The next is the ordaining of someone to a particular office, such as in 1 Timothy 4:14. The third is that of for imparting gifts of the Spirit, such as in Acts 8 & 19. There were laying on of hands for various reasons in the Old Covenant, and this Hebrew audience had been instructed on what the difference between the Old and the New now was. It should be noted that the laying on of hands was (and is) not a guarantee of either healing or the imparting of gifts. There are instances where associates of the apostles were not healed. Further, gifts are given in accord with the wisdom of God, not on any claim by man. Therefore, these layings on of hands are as much a petition for God’s attention as they are for the imparting that may occur.

The author then moves to the doctrine “of the resurrection from the dead.” Different sects of Jews under the old system believed differently about the resurrection. For example, the Sadducees said there was no resurrection. In order to ensure that those in Christ knew what it meant to be “in Christ,” the doctrine of the resurrection from the dead would have been carefully laid out. What would happen to those saints before the coming of Christ? What would happen to those who died in Christ, or those who did not accept Christ? What would happen to those who were alive when Christ returned? Each of these was something that would have been explained to this audience right at the beginning. They are basic tenets of doctrine, and each was answered concerning the resurrection in relation to Christ Jesus.

Within the same general framework of the resurrection from the dead would have been the final area of doctrine, that “of eternal judgment.” Those under the Old Covenant had ideas about judgment which stemmed from the writings of the prophets. For example, Daniel 12:2 speaks of the resurrection and of judgment. Such examples were incomplete in what they taught because there was no understanding of Christ’s coming, followed by His ascension, and then a second coming. Further, there is still the issue of the millennial kingdom which had not yet come in. All of these things had to be explained to understand the timeline of what would occur, and how the various categories of people would fit into God’s judgment on humanity.

But more specifically concerning the word “eternal,” Vincent’s Word Studies says, “…eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time.” This appears both logical and correct. The doctrine of future judgment is a core tenet of what the young believer was instructed on, as well as the understanding that it is a judgment which is based on God’s eternal standards.

Life application: The doctrines mentioned in this verse are basic doctrines which each young believer should be aware of and feel secure in. Though there are debates about the nuances of these doctrines, there should be an understanding that the practices in the New Covenant are not always the same as those under the Old. To reapply Old Testament practices to our time, after Christ’s fulfillment of the Old Covenant, can only lead to unsound ideas about these core doctrines.

Lord, help us to follow Your word alone and not the “traditions of men” when teaching and receiving instruction. And help us to keep our doctrine in proper context, not mixing Old and New Covenants, which can only diminish the glory of what Christ has done for us. May our doctrine be pure so that at Your coming we will be found acceptable in what our lips have uttered. To Your glory alone O God! Amen!