1. Return to Judaism the crucifixion of the Son of God afresh (Hebrews 6:1-8)

2. Persuaded of better things: Comfort and hope (Hebrews 6:9-20)

Hebrews 6:1-8

A solemn warning follows, addressed to these Hebrews who were halting and in danger of turning back to Judaism, and doing so would crucify the Son of God afresh. “Therefore leaving the word of the beginning of Christ, let us go on to full growth; not laying again a foundation of repentance from dead works and faith in God, of a teaching of baptisms, and of laying on of hands and of resurrection of the dead, and of eternal judgment.” It is of much importance to see that these things are not “the principles of the doctrine of Christ” (as the authorized version erroneously states). These things mentioned are the elementary things which the Jews had before Christ came and as they were still occupied with them, He exhorts to leave the word of the beginning of Christ, the Messiah, and to go on to full growth. The full growth is Christianity as revealed in the finished work of Christ, the glory of His Person, His priesthood and the fact that the believer is in Christ and complete in Him.

While these Hebrews had believed in Christ, that He had come, they had not gone on to this maturity and lacked the spiritual knowledge of what Christ had done and the blessed results of His work and priesthood. They were therefore to leave the elementary things which they had and believed in as Jews, and abandoning them, reach the true Christian maturity. And these elementary things consisted in repentance from dead works and of faith in God. This was known and taught in Judaism. But it is faith in God, but nothing is said of faith in the Lord Jesus Christ. When baptism is mentioned and laying on of hands it has nothing whatever to do with Christian baptism, and much less does the laying on of hands mean “confirmation.” (Confirmation as practiced in the Roman Catholic, Lutheran, Episcopal, and several other Protestant denominations is a merely ecclesiastical invention without the slightest scriptural foundation.) The word “baptism” is in the plural--”baptisms”--the different washings the Jews practice in connection with the ceremonial law, and so also the Jewish imposition of hands. These Jewish washings and purifications were only shadows of what was to come. It had come; and yet these Jews, though believing that Christ had come, still lingered in these things. Resurrection of the dead and eternal judgment, the things concerning the future were likewise the teachings they had in Judaism. But Christianity gives a higher truth, namely, “the resurrection from among the dead” and that the believer is passed from death unto life and shall not come into judgment.--”And this will he do if God permit”-- that is in the coming unfolding of true Christianity, the full growth, as given in chapters 7-10.

Before the author of the Epistle does this he shows what it would mean if these Hebrews turn back to Judaism altogether, and instead of going on to full growth would abandon the Christian ground they occupied as professing believers in Christ. Such a course would make it impossible to renew them again to repentance, for they, by falling away, crucified afresh for themselves the Son of God, putting Him to open shame. They committed the crime, which was done by them through ignorance (Luke 23:34; Acts 3:17), now knowingly of their own will and choice. For such a wilful falling away there was no remedy. The things mentioned in Hebrews 6:4-5 show the possibility that a person may be enlightened, and have tested, and even participated, by listening to the testimony of the Spirit concerning Christ, and seen miracles, the powers of the age to come--without having fully accepted the offered salvation.

“The warning here has been a sore perplexity to many who are far as possible from the condition which is here contemplated. The description of these apostates, solemn as it is, does not speak of them as children of God, as justified by faith, or in any way which would imply such things as these; and the apostle, after describing them, immediately adds, as to those whom he is addressing; ‘But, beloved, we are persuaded better things of you, even things that accompany salvation, though we thus speak.’ This is the most distinct assurance that he had no thought of one who had known salvation incurring the doom of an apostate” Numerical Bible.

All the blessings offered upon Christian ground are to such outward professors like rain, which instead of bringing forth from the ground useful herbs, brings thorns and briers, worthless, nigh unto cursing, and then the end, to be burned. Of a true child of God this can never be said.

(“When once we have understood that this passage is a comparison of the power of the spiritual system with Judaism, and that it speaks of giving up the former, after having known it, its difficulty disappears. The possession of life is not supposed, nor is that question touched. The passage speaks, not of life, but of the Holy Ghost as a power present in Christianity. To “taste the good word” is to have understood how precious that word is; and not the having been quickened by its means. Hence in speaking to the Jewish Christians he hopes better things and things which accompany salvation, so that all these things could be there and yet no salvation. Fruit there could not be. That supports life” Synopsis of the Bible.)

Hebrews 6:9-20,

Words of comfort and hope conclude this chapter. He addresses them now as “beloved,” of whom he is persuaded of better things, the things which accompany salvation. Their true faith had been manifested by works. And God is not unrighteous “to forget your work and labour of love, which ye have showed towards His name in that ye have ministered unto the saints and do minister.” These are things which accompany salvation. He encourages them to be followers of them who through patience and faith inherit the promises. He calls their attention to Abraham, the father of the faithful. He endured patiently and obtained the promise. And He gave not only the promise of His Word, but also His oath. “For when God made promise to Abraham, because He could swear by no greater, He swore by Himself.” What assurance therefore--God’s Word and God’s oath. And this makes manifest to the heirs of promise (believers) the immutability of His counsel, so that we might have strong consolation. Therefore those who trust and hope for future glory have a strong and satisfying consolation. But there is more than that. There is a personal guarantee, for the Lord Jesus as a forerunner has entered into heaven, where He now is as high priest after the order of Melchisedec. He, who is our hope, is there as a forerunner and this is the anchor of the soul; it anchors in Him who hath entered within the vail. He who is seated in glory is the promised One, the object, bearer and dispenser of all the promises of God. In Him and His work all is made secure. His presence there speaks of the ultimate realization of all the promises of glory for His people.