Heb. 6: The design of this chapter seems to be, to warn them against the danger of going back entirely, and to encourage them to make the highest attainments possible in the knowledge of Messianic, and in the divine life. The apostle would keep them from entire apostasy, and would excite them to make all the advances which they possibly could make; and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Messianic religion.
He assures them that, if they should apostatize, it would be impossible to renew them again. They could not fall away from grace, and again be renewed; they could not, after having been Messianic Believers and then apostatizing, be recovered. Their fall, in that case, would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths in religion.
They had indeed receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize, and be cast off by G-d. They had shown that they had true religion, and he believed that G-d would not forget the evidence which they had furnished that they loved Him.
To encourage them in this, he refers them to the solemn oath which G-d had taken, and His sacred covenant with them confirmed by an oath, in order that they might have true comfort, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by Him who had entered heaven as the great High Priest after the order of Melchizedek, Hebrews 6:13-20. By such considerations He would guard them from the danger of apostasy; He would encourage them to diligence in the divine life; and He would seek to prepare them to welcome the more high and difficult doctrines of the Messianic religion.
[1] Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
[2] Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
[3] And this will we do, if God permit.
[4] 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,
[5] And have tasted the good word of God, and the powers of the world to come,
[6] 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.
Therefore because ye have been so indolent, slow of heart, and have still so many advantages. Ceasing to continue in the state of babes, who must be fed with milk-with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.
Let us never rest till we are adult Believers-till we are saved from all sin, and are filled with the spirit and power of the Messiah. Let us go on unto perfection, that is, the account of His incarnation, and the different types and ceremonies in the law by which His advent, nature, office, and miracles were pointed out. The whole Law of Moses pointed out the Messiah that is perfection.
Not even baptisms, as it is used in this passage, is necessarily Christian. The specific ancient Greek word translated baptisms is not the word regularly used in the New Testament to describe Christian baptism. It is the word used on two other specific occasions (Hebrews 9:10 and Mark 7:4) to refer to Jewish ceremonial washings. In this case, the elementary principles to move beyond are all items in the "common ground" between Christianity and Judaism. This was a "safe" common ground these Messianic Jews retreated to. Because Christianity did grow out of Judaism, it was a more subtle temptation for a Messianic Jew to slip back into Judaism than it was for a formerly pagan Christian to go back to his pagan ways. Of course, these Messianic Jews did not want to abandon religion, but they did want to make it less distinctively Christian. Therefore, they went back to this "common ground" to avoid persecution. Living in this comfortable common ground, you would not stick out so much. A Jew and a Christian together could say, "Let's repent, let's have faith, let's perform ceremonial washings," and so forth. But this was a subtle denial of the Messiah. This is entirely characteristic of those who feel discouraged, and wish to give up. There is always the temptation to still be religious, but not so "fanatical" about Y’Shua.
If G-d permit - This should not be taken as implying that G-d may not want them to go on to maturity, past those basics common to Christianity and Judaism. Instead, if G-d permits expresses the believers' complete dependence on G-d. If we do press on to maturity, we realize that it only happens at G-d's pleasure.
Systems of theology are important, because the Bible does not contradict itself; but the way to right systems begins with a right understanding of the text, not one that bends the text to fit into a system. Satan knows Scripture, and this passage has rightly been called "one of the Devil's favorite passages" for its ability to be taken out of context for condemning the struggling believer. Many have felt like giving up after hearing Satan "preach a sermon" on this text!
For it is impossible - The word impossible is put in a position of emphasis. The writer to the Hebrews is not saying it is just difficult, but truly without possibility - impossible stands immovabel.
Enlightened - This ancient Greek word has the same meaning as the English word. These people have experienced the light of G-d shining upon them.
Tasted - This word speaks of a full, real experience, the heavenly gift is probably salvation (Romans 6:23 and Ephesians 2:8).
Partakers of the Holy Spirit - is an unique term, having to do with receiving the Holy Spirit and having fellowship with the Holy Spirit.
Tasted the good Word of G-d means they have experienced the goodness of G-d's Word, and have seen its work in their lives
One of the most heated debates over this verse, the question is simple: Are these people who have had these impressive spiritual experiences in fact Believers? Are they G-d's elect, chosen before the foundation of the world? From a human perspective, who would call anyone who seemed to have the credentials mentioned in Hebrews 6:4-5 a non-Believer? From G-d's perspective, it is impossible to say on this side of eternity.
For it is impossible – IF they fall away, to renew them again to repentance: If these people are Believers or not, once they have come to this place, it is impossible for them to repent. This passage was used by some in the early church (like Montanists and Novatianists) to say that there was no possibility of restoration if one sinned significantly after their baptism.
This difficult passage is best understood in the context of Hebrews 6:1-2. The writer to the Hebrews means that if they do retreat back to Judaism, all the religious "repentance" in the world will do them no good. Their forsaking of Y’Shua is tantamount to crucifying Him all over again, especially if they were to express their repentance in traditional Jewish forms: especially animal sacrifice, which denies the total work of Y’Shua for them on the cross.
If they fall away: Remember there is a great difference between falling and falling away. Falling away isn't just falling into some sin, it is actually departing from Y’Shua Himself. For a righteous man may fall seven times and rise again, but the wicked shall fall by calamity. (Proverbs 24:16) The difference is between a Peter and a Judas. If you depart from Y’Shua, there is no hope!
The message to these Believers who felt like giving up was clear: if you don't continue on with Y’Shua, don't suppose you will find salvation by just going on with the old basics that are common to Judaism; if you aren't saved in believing in the Messiah, you aren't saved!
If one falls like this, does it mean they can't repent? That G-d prohibits their repentance? Remember first that repentance itself is a gift from G-d; no one genuinely repents without
G-d's enabling. Second, if one does repent, that in itself is evidence that they have not truly fallen away. The idea is not that "if you fall away, you can't come back to Y’Shua ever," but that "if you turn your back on Y’Shua, don't expect to find salvation anywhere else, especially in the foundations of Judaism apart from the fullness of the Messiah."
This passage has nothing to do with those who fear lest it condemns them. The presence of that anxiety, like the cry which betrayed the real mother in the days of Solomon, establishes beyond a doubt that you are not one that has fallen away beyond the possibility of renewal to repentance.
Showing posts with label Hebrews. Show all posts
Showing posts with label Hebrews. Show all posts
Ignorance is No Exchuse
Heb. 5:2 Who can have compassion on the ignorant.
Not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offences he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the aggravation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.
Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from G-d they have become exceedingly weak; ignorance itself is no excuse, when the means of strength and succor are always at hand.
As he is also a transgressor of the commands of G-d, and unable to observe the Law in its spirituality: this must teach him to have a fellow feeling for others. When for a time they had heard the Message for many years, and had professed to be Believers for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others. But they have need that one teaches them for a second time the certain elements of the doctrines of the Messiah, or oracles of G-d.
They had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the
G-d’s Word, and consequently forgotten all they had learned.
What kind of a student do you choice to be?
1. Milk is a metaphor that express the first principles of religion and science (refers to the doctrines of the Law, which were the instructions given on how to conduct your life); and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. He that uses milk-rests in the ceremonies and observances of the Law, is unskillful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.
These are people that got saved but went no further.
2. The tattler stays in-between, crawling around undecided if he wants to grow up or not and take responsibility for his life and actions.
These people become lukewarm and in danger of backsliding.
3. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving and teaching.
The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of the Messiah dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with the Messiah in the throne of His glory. This is the strong food which the genuine Believer understands, receives, digests, and by which he grows.
Who, by constant hearing, believing, praying, and obedience, use all the graces of G-d's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of the Father our L-rd.
How far one grows depends on their choice to have ears to hear and receive instruction.
Heb. 5:14 But strong meat belonged to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
The deeper mysteries of religion belong to those that are of a higher class in the school of Scholars, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Searching into the deep things of G-d; and of receiving and digesting the more sublime truths religion, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Spirit; hearing the voice of the Father; savoring or smelling a sweet odor in the things of G-d, and the Messiah; tasting that the L-rd is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the Believers, and between Law and Gospel, so between the doctrines of G-d, and the doctrines of men; who find they differ: the doctrines of G-d such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be destructive, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.
Having their senses exercised signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: all objects of light; difference of sounds; of tastes or savors; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them.
There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to G-d, between what is helpful and what is hurtful to our own souls.
So these employ and improve all their G-d given powers, and in using grace and get more mercy; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under G-d, on this exercise-on the proper use which they make of the grace already given them by G-d. Can any reader be so dull as not to understand this?
These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
1 Cor. 2:6 Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;
Rev. 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
Not merely to have compassion, but to act with moderation, and to bear with each in proportion to his ignorance, weakness, and untoward circumstances, all taken into consideration with the offences he has committed: in a word, to pity, feel for, and excuse, as far as possible; and, when the aggravation is at the highest, to moderate one's passion towards the culprit, and be ready to pardon; and when punishment must be administered, to do it in the gentlest manner.
Most men sin much through ignorance, but this does not excuse them if they have within reach the means of instruction. And the great majority of the human race sin through weakness. The principle of evil is strong in them; the occasions of sin are many; through their fall from G-d they have become exceedingly weak; ignorance itself is no excuse, when the means of strength and succor are always at hand.
As he is also a transgressor of the commands of G-d, and unable to observe the Law in its spirituality: this must teach him to have a fellow feeling for others. When for a time they had heard the Message for many years, and had professed to be Believers for a long time; on these accounts they might reasonably have been expected to be well instructed in Divine things, so as to be able to instruct others. But they have need that one teaches them for a second time the certain elements of the doctrines of the Messiah, or oracles of G-d.
They had once been better instructed, and had now forgotten that teaching; and this was occasioned by their being dull of hearing; either they had not continued to hear, or they had heard so carelessly that they were not profited by what they heard. They had probably totally omitted the preaching of the
G-d’s Word, and consequently forgotten all they had learned.
What kind of a student do you choice to be?
1. Milk is a metaphor that express the first principles of religion and science (refers to the doctrines of the Law, which were the instructions given on how to conduct your life); and they apply sucking to learning; and every student in his novitiate, or commencement of his studies, was likened to an infant that derives all its nourishment from the breast of its mother, not being able to digest any other kind of food. He that uses milk-rests in the ceremonies and observances of the Law, is unskillful in the doctrine of justification; for this requires faith in the sacrificial death of the promised Messiah.
These are people that got saved but went no further.
2. The tattler stays in-between, crawling around undecided if he wants to grow up or not and take responsibility for his life and actions.
These people become lukewarm and in danger of backsliding.
3. On the contrary, those who had well learned all the first principles of religion and science, and knew how to apply them, were considered as adults who were capable of receiving and teaching.
The high and sublime doctrines of Christianity; the atonement, justification by faith, the gift of the Holy Ghost, the fullness of the Messiah dwelling in the souls of men, triumph in and over death, the resurrection of the body, the glorification of both body and soul in the realms of blessedness, and an endless union with the Messiah in the throne of His glory. This is the strong food which the genuine Believer understands, receives, digests, and by which he grows.
Who, by constant hearing, believing, praying, and obedience, use all the graces of G-d's Spirit; and, in the faithful use of them, find every one improved, so that they daily grow in grace, and in the knowledge of the Father our L-rd.
How far one grows depends on their choice to have ears to hear and receive instruction.
Heb. 5:14 But strong meat belonged to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
The deeper mysteries of religion belong to those that are of a higher class in the school of Scholars, who have learned the first principles and well improved them; so that by reason of use they have their senses exercised to discern both good and evil, duty and sin, truth and error. Searching into the deep things of G-d; and of receiving and digesting the more sublime truths religion, their spiritual senses, the internal senses of the understanding and judgment, signified by external ones; as by seeing the Spirit; hearing the voice of the Father; savoring or smelling a sweet odor in the things of G-d, and the Messiah; tasting that the L-rd is gracious; feeling and handling the word of life, as these are held forth in the everlasting Gospel: and these being exercised on their proper object, by use, an habit is contracted; and such are qualified for discerning, as between moral good and evil, and the worse and better state of the Believers, and between Law and Gospel, so between the doctrines of G-d, and the doctrines of men; who find they differ: the doctrines of G-d such experienced persons find to be good, wholesome, nourishing, and salutary; and the doctrines of men to be evil, to eat, as does a canker, and to be destructive, poisonous, and damnable; and the discernment they make, and the judgment they form, are not according to the dictates of carnal reason, but according to the Scriptures of truth, and their own experience.
Having their senses exercised signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: all objects of light; difference of sounds; of tastes or savors; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them.
There are spiritual senses as well as those that are natural. There is a spiritual eye, a spiritual appetite, a spiritual taste; the soul has its sensations as well as the body; these are much depraved and lost by sin, but they are recovered by grace. It is by use and exercise that these senses are improved, made more quick and strong to taste the sweetness of what is good and true, and the bitterness of what is false and evil. Not only reason and faith, but spiritual sense, will teach men to distinguish between what is pleasing and what is provoking to G-d, between what is helpful and what is hurtful to our own souls.
So these employ and improve all their G-d given powers, and in using grace and get more mercy; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under G-d, on this exercise-on the proper use which they make of the grace already given them by G-d. Can any reader be so dull as not to understand this?
These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
1 Cor. 2:6 Yet we do speak wisdom among those who are mature; a wisdom, however, not of this age nor of the rulers of this age, who are passing away;
Rev. 3:19 As many as I love, I rebuke and chasten: be zealous therefore, and repent.
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