LIBERTY UNIVERSITY SCHOOL OF DIVINITY

Exegesis of Hebrews 6:1-8

Submitted to Dr. Myron Kauk

in partial fulfillment of the requirements for the completion of

NBST 610-D04
Hermeneutics

by

Caleb R. Brown
August 20, 2017
 EXEGESIS OF HEBREWS 6:1-8

Hebrews 6:1-8

Therefore let us leave the elementary doctrine of Christ and go on to

maturity, not laying again a foundation of repentance from dead works and of
faith toward God, and of instruction about washings, the laying on of hands, the
resurrection of the dead, and eternal judgment. And this we will do if God
permits. 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. 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, it is worthless and near to being cursed, and its
end is to be burned.1
Introduction

When attempting to interpret the book of Hebrews a reader notices the unique

nature and style in which Hebrews is written. The writer doesn’t take the time to identify

himself and the ideas and arguments placed start at the beginning of the first lines and the

pace does not slow until the end of Hebrews.2 It is important to understand that the main

idea of the text in Hebrews 6:1-8, the author is exhorting current believers in Christ Jesus

to press on into maturity. The thesis of this examination is the current spiritual condition

of the audience is being addressed by the author who are believers in Christ and he is

addressing the issue of sanctification and not salvation. For Christ’s atoning work is

sufficient in conversion of the believer. David Allen states that Hebrews 6:1-8 is

probably the most difficult passage to interpret in the whole epistle to the Hebrews.3

Context
1
Unless otherwise noted, all biblical passages referenced are in the English Standard Version.
2
Louis Evans, Jr., The Preachers Commentary Series: Hebrews, vol. 33, (Nashville: Thomas
Nelson, 1985), 18.
3
David Allen, Hebrews, (Nashville: B&H Publishing Group, 2010), 275.
 The historical-cultural context of Hebrews must me dealt with in order to interpret

this passage correctly. As stated earlier, the author never is identified in the text. While

early church tradition has attributed Hebrews authorship to Paul, there are many

differences that bring Pauline authorship into question. Origen felt that the style of the

epsitle could not have been the direct work of Paul, and Roman Catholics that noted

noted the differences claim that the writer was in Paul’s company in an attempt to keep

the epsitle in the Pauline school.4 Taking that information into account, this is what we

can know about the author, he (or she) was a second generation Christian (Heb. 2:3) and

as Evans states the thoroughness and thoughtful persuasion marks the author as an

instructor in Christian life.5 The author was most probably a Jew and could have been an

Alexandrian or one of the diaspora.6 The audience is important to discern in order

interpret what the author’s purpose was in writing it. Donald Hagner asserts that the

major purpose was to warn readers of a danger and exhort the reciepients to faithfulness.7

Hagner further states, if the argument presented is correrct the author of Hebrew’s was

concerned for Jewish-Christians apostatizing to their former Judaism.8 Leon Morris says,

“it seems that more is to be said for Hebrews having been written for Jewish rather than

Gentile readers.”9 The author of Hebrews uses the Old Testament, and that appeal would

hold no authority to Gentiles if they were falling from the faith.10

4
Evans, Jr., 19.
5
Ibid., 19.
6
Ibid., 19
7
Donald A. Hagner, New International Biblical Commentary: Hebrews, (Peabody, MA:
Hendrickson, 1990), 11.
8
Ibid.
9
Leon Morris, The Expositor’s Bible Commentaary: Hebrews through Revelation, vol. 12, (Grand
Rapids: Zondervan, 1981), 5.
10
Ibid.
 It is important to mention the text preceding Hebrews 6:1-8 in order to put a

microscope in further on the author’s flow of thought. Hebrews 5:11-14 is closely

connected to the first eight verses of chapter 6. David Allen states that this section is

dealing with sanctification and not salvation.11 The following texts are important to

address as well. Leon Morris says that the following four verses indicate that the author

has confidence in the readers and that he doesn’t feel that they will fall away even though

it was necessary to warn them.12

Content

Moving into Maturity- Heb. 6:1-3

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not

laying again a foundation of repentance from dead works and of faith toward God (vs.

1). As stated earlier, the beginning of Hebrews chapter 6 is closely tied to the previous

three verses in chapter 5:11-14. The use of the word therefore in verse one is used to

transition the author’s previous idea and exhorting his audience to “move on to maturity.”

The use of the words “let us leave the elementary doctrine of Christ” should not be meant

to be interpreted that the author meant to communicate that his readers were supposed to

forget what they had first learned when they came to Christ. That is why the context of

the previous three verses at the end of chapter 5 are important to consider. Faith and

repentance, as Schreiner puts it, are two sides of the same coin.13 The author sees

“repentance from dead works and of faith toward God” as basic tenants of the Christian
11
Allen, 275.
12
Morris, 57.
13
Thomas R. Schreiner, Commentary on Hebrews, (Nashville: B&H Publishing Group, 2015),
175. Accessed August 14, 2017. ProQuest Ebook Central.
faith. Repentance was the first thing that was required of believers in Christ as taught by

John the Baptist, Jesus, aand the apostles; and it should still remain basic according to

Morris.14 Legalistic adherence to Jewish ways or rather works that can not bring forth

life is what Morris states the phrase “from dead works” has been understood to mean.15

Schreiner states that this idea hearkens back to vs. 5:12 and that it confirms that the

basics are meant to be a Christian understanding of the Old Testament.16 The author is

not wanting them to slip back into the religious activity of their former Judaism, of

instruction about washings, the laying on of hands, the resurrection of the dead, and

eternal judgment (vs. 2). These elementary teachings were something that the author

feels they should be ready to move from and not slip back into. Morris states that the

word “instruction” is in apposition to the word “foundation” from verse 1, so it

introduces new subjects, “washings” or “baptisms”, “the laying on of hands”,

“resurrection of the dead”, and “eternal judgement”. The NIV translation uses the word

“baptism” where the ESV uses the word “washings”. Leon Morris says of “baptisms” or

baptismon, was a word that was used for purification ceremonies that would have been

other than Christian baptism (Heb. 9:10; Mark 7:4).17 These purification ceremonies

were part of the Jewish religion as well as other religions of the day and there was

sometimes confusion over these ritual washings.18 The author is attempting to equate that

these “baptisms” or “washings” were one of the elementary items of instruction that

converts would have been taught the right approach.19

14
Morris, 53.
15
Ibid.
16
Thomas R. Schreiner, Commentary on Hebrews, (Nashville: B&H Publishing Group, 2015),
175. Accessed August 14, 2017. ProQuest Ebook Central.
17
Morris, 53.
18
Ibid.
19
Morris, 53.
 The new testament has much to say about “the laying on of hands”. Hands were

laid on new converts to Christianity (Acts 8:17), and hands were laid on Timothy by the

presbyters in 1 Timothy 4:14. Timothy also had Paul’s hands laid on him (2 Tim. 1:6), so

this practice was recognized corporately by the first century Christians. Soemtimes it

would be related to commission to Christian ministry, and sometimes the beginnings of

Christian service and even seems to be associated with the gift of the Holy Spirit (Acts

8:17-19).20 Morris rightly expounds on this idea and states that perhaps it was with the

Christians’ beginnings and the thought of God’s gift of the Holy Spirit in the new believer

is what the author had in mind to communicate.21

The “resurrection of the dead and eternal judgement” would have been a concern

to Christians as well as Jews. Hagner makes note that the background of the readers

would not have been Sudducean as the Sadducees did not accept the resurrection of the

dead as the Pharisees did.22 Hagner also makes note that the resurrection of the dead

would also include the resurrection of Jesus for the readers of this epistle.23 Therefore

the specific argument set before them would place this idea in one of the elementary or

basic tenents of the faith that the author urges them to move beyond.

The statement of verse three is a bridge connecting the ideas of the previous two

verses to transition into the next idea. “And this we will do if God permits,” is a

statement that should be interpreted that God will be the one that allows a spiritual

breakthrough even though they are still held accountable for their immature faith.24

20
Ibid.
21
Ibid.
22
Donald A. Hagner, New International Biblical Commentary: Hebrews, (Peabody: Hendrickson,
1990), 88.
23
Ibid.
24
Schreiner, 178.
 The Sacrifice of Jesus was once for all-Vv.(4-6)

The next three verses are probably the most difficult texts to interpret as there are

varying interpretations from scholars. “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,” (Heb. 6:4). The word “for” explains why it is so important for the readers to

press on and move into spiritual maturity.25 Leon Morris says that the word “for” (gar),

indicates that if they had really fallen away then the point in talking to them would be

fruitless.26 The word “enlightened” would seem to mean that the readers were ones who

had received the Holy Spirit, but this word must mean something different as the mention

of the “shared in the Holy Spirit” is used later. Morris notes that while it is clear the

Spirit is in mind in activity the author does not define it closely.27 Schreiner says that the

author does not assume a divine judgement of their ultimate fate, but rather is addressing

them pastorally as a wake up call.28 Enlightened could be referring to the positive

affirmation by the readers of them receiving the gospel with the mention of the Holy

Spirit being what the readers received upon conversion. For verse five says “and have

tasted the goodness of the word of God and the power of the age to come” (Heb. 6:5). In

context, it should be interpreted that “enlightened” would be a reference to someone who

positively accepted the gospel message, responded with faith and repentance as noted

earlier, and thus received the Holy Spirit. So it would be “impossible” for those who

have received such power and grace to “fall away” (Heb. 6:5). “To restore them again to
25
Ibid. 180.
26
Morris, 54-55.
27
Ibid.
28
Schreiner,
repentance,” would be impossible because Christ’s atoning work was completed once, for

all time. This should not be interpreted that the readers who have received the Spirit

could not repent. Rather, they should always repent of their sins. This repentance

however should not be thought of in the need to be “restored again” for they would be

“crucifying once again the Son of God.” Repentance should be a basic, knee jerk

reaction of a believer who has the Holy Spirit and is convicted of their sin. Perhaps this

is what the author is trying to address as there were those that may have taught that their

salvation could be lost. Their former religion of Judaism had to make multiple sacrifices

to atone for Israel’s sins, however Christ’s sacrifice on the cross was suffecient once and

did not need to be repeated as the temple sacrifices had to be. Teaching or believing this

false doctrine would be “to their harm.” Schreiner says, “If we think of the context of the

letter, the readers were being persecuted and were growing weary and exhausted with the

trials of the Christian life.”29 Since the author discerns the readers have found themselves

in this state, the author believes that turning from Christ will not allow them to come to

repentance because they would not have the desire to do so.30 The dispute between many

scholars is are the people being addressed those who are already Christians or are they

almost Christians. This paper argues, as stated in the thesis, that the language used points

to the author’s audience as being those that are Christians and as Schreiner asserts.31

The loss of rewards?- (vv.7-8)

29
Schreiner, 180.
30
Ibid.
31
Schreiner, 181-182.
 The author summarizes the previous six verses by giving the readers an

illustration that must be read in context with verse nine. “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, it is worthless and near to

being cursed, and its end is to be burned” (Heb. 6:7-8). Hagner says that this statement

must have reminded the readers of Isaiah 5:1-7 with the parable of Israel as God’s

vineyard.32 The metaphor points to fruitful and unfruitful soil.33 Abandoning the faith

would be the same as bearing thorns and thistles and the warning is it’s end is “near to be

cursed.” While some have translated this as those who fall away and do not bear fruit to

mean the receive eternal damnation, this paper argues that this is incorrect. The language

of “near to be cursed” with emphasis on the word “near” would imply the gravity of the

condition as one who is nearly cursed to hell. This paper would argue that the end of

thistles and thorns is to be burned should not be interpreted as a burning in hell, but rather

the picture of what happens to the thorns and thistles in the field. The author seems to

communicate a loss of reward or consequences for being unfruitful rather than eternal

damnation. If the author is referring to those in that state as eventually burning in hell,

verse nine definitely asserts that the author of Hebrews does not feel these readers are in

that state and will not meet such a fate. Therefore the author could be referring to the

possibility of such a thing happening to some, the author does not believe this is possible

for the readers of this text. As serious as the warning is, verse nine seems to answer the

question to the spiritual condition of the author of Hebrews readers. “Though we speak

32
Hagner, 93.
33
Ibid.
in this way, yet in your case, beloved, we feel sure of better things- things that belong to

salvation” (Heb. 6:9).

Application

Applying this text can be almost as difficult as it is in interpreting it. Given the

difficulty of trying to interpret the spiritual condition of the original readers of Hebrews,

we should take note that it is important to discern the audience that Christian’s address in

their daily lives. Since this paper argues that the readers are Christians, it is important for

leaders and teachers to take note. Sometimes harsh words need to spoken to immature

believers, but done so in a way as a strategy to love immature believers well as they are

pressed by encouragement into maturity. The consequences of staying immature in faith

come with consequences and loss of reward and blessing that Christ wants His people to

take part in. It is also important to note the high Christology of Hebrews. The power that

Christ has to bring forth spiritual growth is something that is promised for those that love

and obey Him. The opening verses should remind us that we should move beyond the

basic teachings we received about Christ religiously as well as culturally. Believers must

be able to discern the difference between what are the basic teachings of the faith and

what can be construed as religious activity that is legalistic, not of salvation, and leads to

death because it does not point to Christ’s atoning work on the cross.
 Bibliography

Allen, David L. Hebrews. Nashville: B&H Publishing Group, 2010. Accessed July 30,
2017. ProQuest Ebook Central.

Evans, Louis Jr. The Preachers Commentary Series: Hebrews. Vol. 33. Nashville:
Thomas Nelson, 1985
Hagner, Donald A. New International Biblical Commentary: Hebrews. Peabody, MA:
Hendrickson, 1990.

Keener, Craig S. IVP Bible Background Commentary : New Testament. Downers Grove:
InterVarsity Press, 2014. Accessed July 30, 2017. ProQuest Ebook Central.

Morris, Leon. The Expositor’s Bible Commentaary: Hebrews through Revelation, Vol.
12. Grand Rapids: Zondervan, 1981.

Schreiner, Thomas. Commentary on Hebrews. Nashville: B&H Publishing Group, 2015.

Accessed July 30, 2017. ProQuest Ebook Central.

Thompson, James W. Hebrews. Grand Rapids: Baker Academic, 2008. Accessed July 30,
2017. ProQuest Ebook Central