The Danger of Falling Away - Hebrews 6:4-6
-
Hebrews 6:4-6 - For it is impossible for those who were once enlightened,
and have tasted of the heavenly gift, and were made partakers of the Holy
Ghost, And have tasted the good word of God, and the powers of the world to
come, If they shall fall away, to renew them again unto repentance; seeing
they crucify to themselves the Son of God afresh, and put him to an open
shame.
- The danger of neglecting salvation (2:1-4).
- The danger of unbelief (3:7-19).
- The danger of immaturity (5:11-6:3).
- The danger of falling away (6:4-8).
- The danger of apostasy (10:26-39).
- The danger of turning a deaf ear to Christ (12:25-29).
The Epistle of Hebrews was written to second generation Jewish Christians who were dispersed throughout the Roman world. This dispersion was a result of the Jewish Wars waged by Rome against the Jewish revolt (AD 66-70). The recipients of this letter had not only been run out of their homeland, but there was also a tension brewing between the converts and their family and friends who did not understand their new faith. In light of this, the author pens this epistle to prevent his readers from abandoning their faith and to encourage them not to go back to the Old Law.
In order to accomplish his purpose, the author takes a two-fold attack. First, he shows the superiority of Christ and His Covenant to that of the Old Covenant and its Law. Second, he warns them regarding six dangers they could potentially face. They are:
WHAT THEY WERE
- From
the outset, the reader is presented with four statements regarding those in
danger of falling away. First, they 'were once enlightened'.
This phrase is in the aorist tense, which means that it was a complete,
finished action. The word 'enlightened' (fwtizw -
photizo) means 'to illumine; to imbue
with saving knowledge, to instruct, to give knowledge to'.1 The Septuagint uses this term to translate the Hebrew term for 'teach'
or 'instruct' (Judges 13:8; 2 Kings 12:8).
It is clear from John 1:9-12, that
giving the Light of salvation to all mankind, does not guarantee
salvation for all mankind. During the
Second Century, the word 'enlightment' was used as a synonym for 'baptism'.2
The Peshitta Syriac (a translation of the Bible in the Syriac language
dating around AD 150) translates this phrase
as those 'who have once descended to baptism'.3
Thus, it can be argued that some have an intellectual awareness of the
faith and have made a profession.
Perhaps they have even gone through the public act of baptism and given
testimony of their conversion.
Second, they 'have tasted of the heavenly gift'. The word 'tasted' (geuvomai - geuomai) means 'to feel, make trial of, experience'.4 It is the same word used in John 2:19 when the master of ceremonies at the wedding feast in Cana, 'tasted' the 'water' and discovered that it was indeed wine! That this verb is in the aorist tense, indicates that this 'tasting' was momentary and not ongoing. The 'heavenly gift' is all inclusive of the spiritual blessings given to believers at salvation (Ephesians 1:3). These include but are not limited to the gifts Christ has given to the Church (Ephesians 4:7-8), namely apostles, prophets, evangelists, and pastors and teachers. Christ provided those gifts to the Church for the purpose of perfecting the saints for the work of the ministry, to edify the body of Christ and to produce unity and perfection within the body of Christ. The ones who have made an outward profession of faith have on some level 'experienced' the spiritual blessings in Christ. They have been welcomed into the local body of believers, enjoyed fellowship with believers, and have been ministered to through the ministry of pastors and teachers.
Third, they 'were made partakers of the Holy Ghost'. The phrase 'were made' (givnomai - ginomai) means 'to show oneself or prove oneself'.5 The word 'partakers' (mevtoco~ - metochos) means 'sharing in, partaking'.6 It is used elsewhere in Scripture to describe those who partner or participate with another (Luke 5:7; Hebrews 1:9; 3:1, 14). As well, in secular Greek it used of one who participates with someone else in a common activity.7 The Greek tense of the participle is in the aorist tense indicating a one time act in the past with no ongoing results. These individuals had shared in the pre-salvation ministry of the Holy Spirit. They had heard the Gospel, repented of their sins and believed in the finished work of Christ, but they had never experienced the ongoing ministry of the Spirit (i.e. indwelling, sealing, baptizing). Their was outward conformity but no inward reality. The truth of this can be seen in their lack of fruit production.
Simon Magus serves here as an excellent example. In Acts 8, the reader is introduced to Simon. He is a sorcerer, living in the province of Samaria who the people greatly feared and respected. Philip the evangelist comes to Samaria, preaches the Gospel and is met with great number of converts. Acts 8:13 states, "Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done." To all around him, including Philip, he appeared to be a true believer. When Peter and John came to Samaria (to confirm the reports they heard), the believers received the indwelling of the Holy Spirit. However, one Simon did not received the indwelling of the Holy Spirit and offered to buy it. Peter rebuked him and states that he has "neither part nor lot in this matter: for thy heart is not right in the sight of God" (8:21). There has been outward conformity, but no inward reality. Peter goes on to command him to repent and pray that God might forgive the sins of his heart. The text is clear though that this is an impossibility.8 Peter makes it clear that Simon is still "in the bonds of iniquity" (8:23). Simon's only response is to ask Peter to pray for him… sadly, no true repentance on the part of Simon.
Fourth, they 'have tasted the good word of God'. Again they have 'tasted' (geuvomai - geuomai) or experienced something. As well, the verb is also in the aorist tense indicating that this 'tasting' was momentary and not ongoing. The term 'good' (kalon - kalon) means 'good, excellent in its nature and characteristics'.9 The term 'word' (rJh'ma - rema) refers to 'that which is spoken… a declaration'; thus the Spoken Word. This word is distinguished from the term 'logos' (logo~) which refers to the Written Word.10 Such individuals have experienced through the declaration of the Scripture the very nature of the Word of God. Perhaps on some level it has brought conviction but like James' natural man who beheld his face in the mirror, he turned away changing nothing (James 1:23). They are hearers of the Word but not doers.
Lastly, they '[have tasted] the power of the world to come'. This phrase is connected by the conjunction 'and' (kai - kai) to the previous phrase. Therefore, the participle 'have tasted' applies as much to the fifth statement as it does to the fourth. The term 'power' (dunamei~ - dunameis) means 'capability, might in action'. When the plural form of this term is used (as here) it refers to the miracles of Christ.11 The term 'world' (aion - aion) means 'age'. That it is the 'age to come' differentiates it from the current or present age. The age referred to is the Millennial Age.12 During His first advent, Christ performed key miracles to identify Himself as the Messiah and King; during His second advent (i.e. the Millennium), He will again perform such miracles. These individuals have verified the validity of the miracles. Perhaps they had even performed the 'miraculous'. Remember the words of Christ, "Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity." It is possible to look like a Christian and act like a Christian, but not be a Christian.
WHAT THEY BECAME
Note the phrase, 'If they shall fall away'. This speaks of what they became. This English translation has caused some confusion regarding what the text actually says, due to the addition of the term 'if'. Interestingly, the Greek text does not contain this term, nor does it imply it. The Greek text reads (kai parapesonta~ - kai parapesontas). As noted earlier, kai (kai) translates as the conjunction 'and'. The term parapesonta~ (parapesontas) means 'to fall aside so as to desert; to turn aside'.13 The term is a participle in the aorist tense. A proper translation of this phrase would be 'and having turned aside' or 'and having deserted'. This is not a conditional phrase that indicates some possibility. This is a statement of past fact; this is what they became. This 'deserting' is an abandoning of the principles of Christianity (i.e. apostasy). Backsliding is not in view here, nor a believer's struggle to overcome sin. These individuals have willfully turned away from God's revealed truth and have embraced the godlessness of the age.
Because they have apostatized, 'it is impossible […] to renew them again to repentance'. 'Impossible' means simply that, 'impossible or unable'. 'Renew' (ajnakainizein - anakainizein) occurs only here in the New Testament. However, the Septuagint uses this term for a Hebrew word which means to restore (Psalm 103:5; 104:30; Lamentations 5:21). By joining the verb 'renew' with the term 'again' (palin - palin) it denotes the idea of 'restoring back to a previous condition'. This previous condition is 'repentance' (metanoian - metatnoian). Repentance is a change of mind where one turns from rebellion to submission to God. It is a change of heart where one turns from hating God to loving Him. It is a change of will or behavior, where one turns from disobedience to obedience. The Scripture is clear: those, who have made an outward profession of faith, gone through all the outward motions and then come to a place where they apostatize and embrace godlessness, cannot be brought to repentance.
Consider Judas Iscariot. For three plus years, Judas followed Christ, making profession, serving and performing miracles yet he apostatized thus embracing godlessness. While Judas came to a place of remorse for what he had done, he never repented and went into a Christ-less eternity. Remorse is not genuine repentance. As well, consider Esau. Hebrews 12:16-17 states, "Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears." Esau found no place for repentance; that is he could not repent. Esau cried out with remorse, but in his heart he refused to submit to God's terms. In his heart, he was a fornicator and profane (i.e. immoral and godless). Simon Magus, Judas Iscariot and Esau serve as examples of those for whom it was impossible to restore back to a condition of genuine repentance.
WHAT THEY ARE DOING
- Apostasy
and godlessness are not without recourse.
Indeed the result of one being beyond repentance is due to what they
are doing: crucify
to themselves the Son of God afresh, and put him to an open shame. Both participles 'crucify' and 'put him to an
open shame' are in the present tense.
This indicates that both of these action are currently ongoing. The
term 'crucify' (ajnastaurou'nta"
- anastaurountas) means 'to
raise up and fix upon the cross or to crucify again'.14
The term 'put him to an open shame' (paradeigmativzonta~
- paradeigmatizontas) means 'to expose to public disgrace'.15
This raises two question. First, how does someone 'crucify… the Son of God afresh'? When one turns their back on what the cross accomplished (namely purifying man and making him holy in the sight of God - Titus 2:14) that individual has effectively nailed Christ to the cross once again. Such people are no different than those who actually rejected Him as the Messiah and personally nailed Him to the cross. Christ is no longer Lord and Savior but an imposter. This then answers the next question, namely, how does someone 'put him to an open shame'? If Christ is publicly seen as an 'imposter', due to the behavior of the apostate, it exposes him to open contempt and public disgrace.
CONCLUSION
- The
individuals described here are not true believers who fall away from the truth
and lose their salvation. They are not
true believers who deny their faith but remain saved, losing only their
heavenly rewards. They are not simply
hypothetical examples of something that
cannot happen but is used as a warning to press on. Indeed, the individuals described in this
text are in the church and give the appearance of being saved. At some point, they repudiate their faith
and return to the world. In so doing,
their hearts have been hardened against the truth and thus are unable to ever
come to genuine repentance.
- James Strong (1996). The Exhaustive Concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (electronic ed.) (G5461). Ontario: Woodside Bible Fellowship.
- Justin Martyr, Apology, 1.61.65; Dialogue with Trypho 122
- James P. Murdock (1852). The New Testament: Translated from the Syriac Peshiot Version
- Strong, J. (1996). The Exhaustive Concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (electronic ed.) (G1089). Ontario: Woodside Bible Fellowship.
- Thayer and Smith. "Greek Lexicon entry for Ginomai". "The New Testament Greek Lexicon". <http://www.blueletterbible.org/lang/lexicon/lexicon.cfm?Strongs=G1096&t=KJV#> Retrieved: 10/16/09
- James Strong (1996). The Exhaustive Concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (electronic ed.) (G3353). Ontario: Woodside Bible Fellowship.
- Kenneth Wuest (1988) , Wuest's Word Studies From the Greek New Testament, Vol. 2, p. 115
- "if [repent] perhaps… may be forgiven" - This phrase is a Second Class Conditional clause. A conditional clause states that 'if' something happens 'then' something else will happen. The 'if' part of the clause is known as the 'protasis' and the 'then' part of the clause is known as the 'apodosis'. The Second Class Conditional Clause is the 'Contrary to Fact Condition'. It assumes that the 'protasis' as false. The tense of the verb in the 'protasis' must be either aorist or imperfect and the mood must be 'in. The verb 'repent' (μετανόησον) is in the Aorist Tense. Thus, Peter's command to repent in order to be forgiven is impossible for Simon.
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620035&greek=true> Retrieved: 10/16/09
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620038&greek=true> Retrieved: 10/16/09
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620039&greek=true> Retrieved: 10/16/09
- Kenneth Wuest (1988) , Wuest's Word Studies From the Greek New Testament, Vol. 2, p. 116-17
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620045&greek=true> Retrieved: 10/16/09
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620052&greek=true> Retrieved: 10/16/09
- Long Definitions, New Testament. 2007 Greek Bible Study. <http://www.greekbiblestudy.org/gnt/greekWordStudy.do?id=620059&greek=true> Retrieved: 10/16/09
Beware of dabbling with the faith only to later reject the light of the truth that has been graciously given. It is sobering to know that one can profess Christ and even appear to others to be one of His and yet not be genuinely saved (Titus 1:16). Beware of producing no fruit. Every true believer bears fruit and every false believer produces only thorns and thistles (Hebrews 6:7-8).
- copyrighted GGCJr, 2009