Introduction

Of all the books that compile to make the New Testament, none are as unique as the

Epistle to the Hebrews. In most cases when such a blanket statement is made, it is usually open

for debate or interpretation of the one making the statement, but Hebrews is truly unique. Leon

Morris as well as numerous other theologians declares that “Hebrews’ subject matter is

distinctive and the picture it portrays of Jesus as man’s High Priest is its own but to see who

wrote, to whom it was written, and why is not easily seen”1. The “Epistle to the Hebrews is

today the least known of the major New Testament writings”2 and while some things can be

observed from the text, many things just aren’t known. From the text readers and scholars know

about things such as the infamous “Hall of Faith” found in Chapter 11, the priestly imagery, and

the name of Melchizedek, but they are completely unaware of the specifics of what is going on

outside of the biblical text. As stated already, Hebrews is different in that the authorship,

purpose and definite recipients are not known, but its content gives it authority. The “profundity

of thought”3 in the Epistle of Hebrews throughout the early church has been recognized as

inspired by the Holy Spirit, giving it a significant place in the New Testament written to a

specific people in time and preserved for all today.

Historical Analysis (Recipients)

1
12. Morris Leon, Hebrews, The Expositor’s Bible Commentary (Grand Rapids:
Zondervan, 1981), 3.
2
11 Alexander Purdy and J. Harry Cotton, Hebrews, The New Interpreter’s Bible
(Nashville: Abingdon Press, 1955), 577
3
12. Morris Leon, Hebrews, The Expositor’s Bible Commentary (Grand Rapids:
Zondervan, 1981), 3

1
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Even though no specifics are known as to whom the Epistle of Hebrews was written to,

certain generalizations or characteristics can be gathered from God’s inerrant word about these

people. By analyzing the style and words written by the author of Hebrews to the recipients of

this letter, we can learn several things both about the author and the people to whom he is

writing. Morris writes that in the text there are “indications that it was meant for a restricted

circle of readers, not the general public or even the general Christian public” for these recipients

was a group who ought to be teachers (5:12). The writer indicates that he knows them and looks

forward to visiting them (13:19). He has a good opinion of them (6:9). He can ask for their

prayers (13:18) and give them news of their mutual friend Timothy (13:23). By looking at the

text one can glean that the Epistle must have been written to a specific group and even small

group for not everyone is called or should be expected to be a leader as the recipients of this

letter are charged to be in chapter 5. Just who is this group?

Biblical scholars can ascertain aspirations of the author and characteristics of the group but

which people or group could the Epistle of Hebrews be written to? Some scholars and

theologians “have thought that the recipients were a group of Jewish priests…maybe Essene of

Qumran but such positions are scarcely tenable.”4 All that can be certain is that they were

members of the Christian community. Knowledge of being Jewish or Gentile Christians cannot

be known but the requirement of each would have been the same and should be acknowledged in

interpreting the Epistle to the Hebrews.

The purpose of this exegesis is to interpret Hebrews 6:4-12 using scholarly resources to

reveal the sacredness of the Christian life and the danger of falling away in the Christian faith. It

is this precise point that the author of Hebrews was trying to convey to this small group of

4
12. Morris Leon, Hebrews, The Expositor’s Bible Commentary (Grand Rapids:
Zondervan, 1981), 4
 3

leaders. The recipients were a close knit group, small in number. High expectations were placed

on their shoulders, but they were to grow in their maturity and fullness of Christ and be a part of

the Christian community and run from possible apostasy.

Lexical Analysis

In Hebrews 6:4, the word impossible (adunaton) carries significant weight in this

discussion of repentance after falling away from the Christian faith. In the context of this

passage, it should be noted that “this word is placed first in the sentence, and so is emphatic.”5

The author uses this word at three other points in Hebrews, proclaiming it is “impossible for God

to lie” (6:18), “impossible for the blood of bulls and goats to take away sins” (10:4), and

“impossible to please God” apart from faith (11:6). The author’s use of the word here and

elsewhere in the letter obviously means that something cannot happen. It is coupled with a verb

making an absolute statement which cannot or will not happen.

The next term to be specifically identified is the word enlightened (photizo) that is also

found in Hebrews 6:4. This word refers to people who have “had their eyes opened to the

Christian God,”6 but at a glance, some translators see this passage a referent to baptism. Morris

says that “this verb was often used of baptism in the second century. But it is not attested as

early as this, and so it is better to interpret the term in the light of the general usage whereby

those admitted to the Christian faith are brought to that light that is ‘the light of the world’ (John

8:12).” The author’s use of enlightened here in 6:4 also coincides with his use of it in 10:32,

5
Herschel H. Hobbs, Hebrews: Challenge to Bold Discipleship (Nashville: Broadman
Press, 1971), 58
6
James Moffatt, The Epistle to the Hebrews, The International Critical Commentary
(Edinburgh: T & T Clark LTD, 1986), 79
 4

where the author encourages his hearers with, “Remember those earlier days after you had

received the light…”

Tasted (geusamenous) has been translated and rendered from (geuomai) to mean to have

tried but not fully partaken of “but this interpretation must be ruled out on consideration of its

usage elsewhere.”7 The use of “tasting” “may be a reference to the Eucharist, but it is not to be

restricted to that interpretation.”8 The author also uses the word metaphorically, in Hebrews 2:9

where Christ is said to have “tasted” death for every person, thus the verb (geuomai) means to

experience something.

The next concept which is the center focus of the warning section of Hebrews 6:4-8 is

fallen away (parapipto) which can mean “to drift away.”9 This word is found only here in the

New Testament, and its meaning is clear. Reference to this term “is used in the papyri for

breaking a contract. If the terms of it should be broken or it in any other way be rendered

invalid.”10 Apostasy is defined as a “deliberate repudiation and abandonment of the faith that

one has professed”11 and scholars such as Moffatt have come to see “apostasy (apostenai) as an

appropriate correspondence to fallen away (parapipto) for both verbs are used in the LXX to

translate the same term.”12

7
Philip E. Hughes, A Commentary on the Epistle to the Hebrews (Grand Rapids:
Eerdmans Publishing, 1988), 209
8
R. McL. Wilson, Hebrews, The New Century Bible Commentary (Grand Rapids:
Eerdmans Publishing, 1987), 111
9
Craig S. Keener, The IVP Bible Background Commentary New Testament (Downers
Grove: InterVarsity Press, 1993), 660
10
Herschel H. Hobbs, Hebrews: Challenge to Bold Discipleship (Nashville: Broadman
Press, 1971), 60
11
Walter A. Elwell, Apostasy, Evangelical Dictionary of Theology (Grand Rapids:
Baker Academic, 2006), 85
 Recrucifying is used in Hebrews 6:6 “but the verb here is a compound which in

nonbiblical Greek means simply ‘to crucify’ but was understood by the Greek Fathers and some

versions to mean ‘crucify afresh.’”13 In the context, those who fall away, “they themselves

crucify the Son of God when they apostatize, not that they crucify him again, for the initial

Crucifixion was necessary for his priestly ministry and [the] author does not regard it as a

crime.”14 The author is saying that those who deny Christ in this way (fallen away) are really

taking their stand among those who crucified Jesus. Morris says that “in heart and mind they

make themselves one with those who put him to death on the cross at Calvary.”15

Beloved (agapetoi) is used in Hebrews 6:9 and nowhere else in the epistle. The word here

means “dear friends,”16 and carries a tender concern for others. In the context, the author has had

to exhort these believers from falling away. After the exhortation, he encourages them and uses

this term to show his love and care for this small group. The “author has grounds for his

confidence (beloved care): for he refers to their past works, and the love for God show in their

service”17 in light of his previous harsh exhortations.

Structural Analysis (Hebrews 6:4-12)

For it is impossible
12
Herschel H. Hobbs, Hebrews: Challenge to Bold Discipleship (Nashville: Broadman
Press, 1971), 60
13
R. McL. Wilson, Hebrews, The New Century Bible Commentary (Grand Rapids:
Eerdmans Publishing, 1987), 112
14
11 Alexander Purdy and J. Harry Cotton, Hebrews, The New Interpreter’s Bible
(Nashville: Abingdon Press, 1955), 653
15
12. Morris Leon, Hebrews, The Expositor’s Bible Commentary (Grand Rapids:
Zondervan, 1981), 55
16
Ibid., 57
17
R. McL. Wilson, Hebrews, The New Century Bible Commentary (Grand Rapids:
Eerdmans Publishing, 1987),113

5
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For those
Who were once enlightened,
And have tasted the heavenly gift,
And have become partakers
of the Holy Spirit,
And have tasted the good word of God
And the powers
of the age to come
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
For the earth
Which drinks in the rain that often comes upon it,
And bears herbs useful
for those by whom it is cultivated
Receives blessings from God;
It is rejected
But if it bears thorns and briers,
And near to being cursed
Whose end is to be burned.
We are confident of better things
But beloved,
Concerning you
Yes, things that accompany salvation,
Though we speak in this manner.
For God is not unjust
To forget your work and labor
of love
Which you have shown
toward His name.
in that you have ministered
to the saints
and do minister.
And we desire
that each one of you show the same diligence
To the full assurance of hope
Until the end,
That you do not become sluggish,
But imitate those who inherit the promises.
through faith and patience

When looking at the text from a visual point of view, one is able to see the flow of the

argument being made as well as the support and examples given for each point by the author of

Hebrews. Right before this passage, in Hebrews 5:11-6:4, the author challenges the recipients of
 7

Hebrews to grow in their maturity and to increase their knowledge of spiritual things for they are

about to hear something that will depend on it. The author in this text then explains the

impossibility of repentance after one has received the fruits of Christianity and has still

knowingly refused Christ.

Seeing this advanced argument in structural form one can see the refusal of repentance, the

fault of not receiving repentance, grace given to all but not accepted by all, and the encouraging

words that follows the authors harsh exhortation. God is a gracious God and this is seen in this

text. Seeing the text broken down, one can see that some accept Christ but some fall away and

are burned, but the author reassures the readers saying that in your case we are confident of the

betters things connected with salvation. For God is not unjust; He will not forget your work

(6:9-10). It is a complete flow of God’s high standard expected of Christians and how even

though His grace and love is shown throughout the world, some will still reject Him.

Contextual Analysis

Even though scholars and commentators do not know who wrote the Epistle of Hebrews or

who it was written to, information can still be gleaned about what the author was writing about.

The author of Hebrews had a purpose for writing and a great deal of that purpose was to

encourage and exhort into action. The people or group that the author was writing to needed to

improve in their walk with Christ, with the High Priest and grow to maturity. In the immediate

context before chapter 6, the author deals with falling away from the faith, the author exhorts the

believers to have an increase in faith and knowledge. The author says there is a great deal to be

said but it’s difficult to explain since you have become slow to understand (5:11). The author

wants to feed them meat (theological concepts) but they can only handle milk (fundamental
 8

elements). The author desires that they become teachers rather than remain students that are

taught the same things over and over.

The author longs to lay this educational foundation because, in Hebrews 6:4-12, he

introduces them to a Christian truth that they will not understand and is susceptible to until they

grow into maturity. The author speaks of sin in the Christian life and how it may lead to a falling

away without a possibility of repentance. The author longs to inform that “the force of

temptation is so strong that [having a] rudimentary acquaintance of [truth] will not prevent them

from falling away altogether, and the one think to ensure religious position is to see the full

meaning of what Jesus is and does.”18 The author considers the Christian life sacred, and to fall

away from the Christian faith because of lack of spiritual maturity is a tragedy and “only those

who fully realize what Jesus means for forgiveness and fellowship will be able to hold out.”19

The author’s challenge to increase in maturity is the immediate context but also is goal for

the entire epistle and “for those who contemplate leaving the Christian community, Hebrews is

deliberative, since its author seeks to persuade them to remain faithful.”20 In 2:1-4, the writer of

Hebrews warns them against drifting from the Christian message, reminding them of the

consequences of disobedience. He challenges them to faithfulness with the positive examples of

Jesus in 3:1-6 and with the negative examples of those who fell in the desert in 3:7-4:2. The

writer to the Hebrews then challenges his readers to hold fast their Christian confession and

describes his audience as spiritually immature, even though their Christian experience should

18
James Moffatt, The Epistle to the Hebrews, The International Critical Commentary
(Edinburgh: T & T Clark LTD, 1986), 77
19
Ibid.
20
David Desilva, “Perseverance in Gratitude: A Socio Rhetorical Commentary on
Epistle “to the Hebrews,” The Catholic Biblical Quarterly 62, no. 4 (2000): 749
 9

have born more fruit given their time of experience. Finally, the author exhorts them not to

abandon their constant fellowship with one another.

The writer to the Hebrews was writing to a subject that was culturally accepted and

needed. When has there ever been a time in all Christianity when Christians did not need a word

of exhortation and encouragement to live worthy of the calling? As long as sin exists and runs

counter to the plan and will of God, then there will always be a need for Christians to grow to

maturity and to not fall away from the Christian faith.

Meaning Analysis

To its original hearers, Hebrews 6:4-12 was a text of exhortation and encouragement to

achieve a certain goal. It has been already been stated that the book of Hebrews was written to

serve a certain purpose, and part of that purpose was to encourage Christians to persevere and

grow in their walks with Jesus Christ. Hebrews 6:4 would have been understood as a warning

that may have been summarized as “if people have enjoyed the privileges mentioned (tasted

heavenly gift, companion of Holy Spirit, tasted God’s good word, and powers of coming age)

and then fall away, they cannot be restored again to repentance. There is no second chance.”21

To be enlightened was to be open to the ways of God and to be brought to the light of world,

“but to abandon the gospel would be to sin against the light they had received.”22

The writer declares that if the believers will not advance in their Christian faith (5:11-

6:3), then they are in danger of apostasy. These beginning verses of Hebrews 6:4-12 referencing

the impossibility of renewing repentance, enjoying the fruits of Christianity, and falling away

21
R. McL. Wilson, Hebrews, The New Century Bible Commentary (Grand Rapids:
Eerdmans Publishing, 1987), 209
22
12. Morris Leon, Hebrews, The Expositor’s Bible Commentary (Grand Rapids:
Zondervan, 1981), 55
 10

from the faith were written to “spur the readers to go on to the richer experience and the

advanced knowledge of the Christian life.”23 Even though these verses were written as a warning

and seem impossible to uphold, these verses do not close and bolt the door to the kingdom for all

men. The writer’s meaning has been interpreted all throughout church history, but here “he is

not saying, as great and good men have interpreted him, that as long as men keep turning away

from Christ they cannot repent.”24 Rather, the author to the Hebrews longs for so much more.

In order to get to the deep truth of the text, one must follow the statements in the text and see to

whom this word of warning applies. At first, the word applies “to those who have once been

enlightened” those who have come out of darkness of unbelief. Next, the word applies to those

“who have tasted the heavenly gift” who knows by personal experience what it means to be

forgiven. Also, the word applies to those who “have become partakers of the Holy Spirit,”

whose Christian faith has been genuine. It applies to those who “have tasted the goodness of the

word of God” who know how pleasant the gospel is. These elements pertain to “genuine

Christians…and these characteristics are employed throughout the Scripture to describe true

believers, and there is no indication that false professors.”25 These phrases “must not be divided

and applied to believers of different classes, for they are various aspects of the Christian

experience to which all true believers are admitted and mark the first stages of Christian

growth,”26 but what happens if a Christian renounces these stages of Christian growth?

23
11 Alexander Purdy and J. Harry Cotton, Hebrews, The New Interpreter’s Bible
(Nashville: Abingdon Press, 1955), 651
24
Ibid.
25
Henry Knapp, “John Owen’s Interpretation of Hebrews 6:4-6: Eternal Perseverance
of the Saints in Puritan Exegesis,” Sixteenth Century Journal 34, no. 1 (Spring 2003): 34.
26
11 Alexander Purdy and J. Harry Cotton, Hebrews, The New Interpreter’s Bible
(Nashville: Abingdon Press, 1955), 652
 11

To renounce the Christian faith was to turn their back on Christ and return to their

former life. The original hearers of Hebrews 6:4-8 understood this as joining those who drove

the nails into Christ’s hands and who mocked His suffering. They make the crucifixion their

own and those who fall away are those who go into apostasy, or “act of rebelling against,

forsaking, abandoning, or falling away from what one has believed.”27

While these verses seem to have no mercy for God’s people who are prone to sin,

Hebrews 6:9-12 reminded the original readers that “nothing in [Hebrews 6:4-8] should ever lead

any man to doubt the complete mercy of God, for then the passage would destroy the gospel.”28

The original hearers would understand that the writer has uttered his most solemn word about a

fearful danger but he does not leave them there amidst that danger. The writer encourages his

hearers, calling them beloved or “dear friends” having great confidence in them because of their

“work and love” they showed His name. The writer gives the impression and assurance that

since God has done so much, He will continue His work until it is completed. Christ died on the

cross for a purpose and that purpose was to save man, therefore will Christ ever let His people

go, of course not.

This text for the most part should be applied the same today as it was to the original

hearers. The concept of sin has not changed and the longing and desire for God and spiritual

leaders to see an increase in spiritual maturity also has not changed. Even though “this much-

debated passage has been variously interpreted”29 one must never forget what Christ did on the

cross for all people. Christ sacrificed Himself and became the sacrificial lamb for all man’s sin.

27
Chad Brand, Charles Draper, and Archie England, Holman Illustrated Bible
Dictionary, (Nashville: Holman Reference, 2003), 87
28
11 Alexander Purdy and J. Harry Cotton, Hebrews, The New Interpreter’s Bible
(Nashville: Abingdon Press, 1955), 654
29
Charles C. Ryrie, Basic Theology (England: Chariot Victor Publishing, 1997), 333
 12

One should read this text and see the longing and desire of the author to see an increase in

spiritual things and Christian knowledge and should be the desire of the reader to do so.
 Bibliography

Brand, Chad, Charles Draper and Archie England. Holman Illustrated Bible Dictionary.
Nashville: Holman Reference, 2003

Desilva, David. “Perseverance in Gratitude: A Socio Rhetorical Commentary on Epistle “to the
Hebrews,” The Catholic Biblical Quarterly 62, no. 4 (2000): 749

Elwell, Walter A. Apostasy. Evangelical Dictionary of Theology, Nashville: Baker Academic,

2006

Hobbs, Herschel H. Hebrews:Challenges to Bold Discipleship. Nashville: Broadman Press, 1971

Hughes, Phillip E. A Commentary on the Epistle to the Hebrews. Grand Rapids: Eerdmans
Publishing, 1988

Keener, Craig. The IVP Bible Background Commentary New Testament. Downers Grove:
InterVarsity Press, 1993.

Knapp, Henry. “John Owen’s Interpretation of Hebrews 6:4-6: Eternal Perseverance of the Saints
in Puritan Exegesis,” Sixteenth Century Journal 34, no. 1 (Spring 2003): 34.

Moffatt, James. The Epistle to the Hebrews. The International Critical Commentary. Edinburgh:
T&T Clark LTD, 1986

Morris, Leon. Hebrews. The Expositor’s Bible Commentary. Grand Rapids: Zondervan, 1981

Purdy, Alexander and J. Harry Cotton. Hebrews. The New Interpreter’s Bible. Nashville:
Abingdon Press, 1981

Ryrie, Charles C. Basic Theology. England: Chariot Victor Publishing, 1997

Wilson, McL. R. Hebrews. The New Century Bible Commentary. Grand Rapids: Eerdmans
Publishing, 1987

13
APOSTASY, FALLING OUT OF THE CHURCH

Hebrews 6:4-12

A Term Paper

Presented to

Professor David Beck

in partial fulfillment of the requirements for

NTS 5120 New Testament Intro: Acts-Revelation

John Sanders

Southeastern Baptist Theological Seminary

Thursday, April 3, 2009