Bible Study Hebrews 6: 1-20

 

A Commentary of the Book of Hebrews

By Dr. Barry L. Jenkins

Text Used: King James Version

Bible Study Hebrews 6: 1-20

Text:

6 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. 7 For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: 8 but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.

9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. 10 For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. 11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: 12 that ye be not slothful, but followers of them who through faith and patience inherit the promises.

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15 And so, after he had patiently endured, he obtained the promise. 16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19 which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20 whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

Verse by verse commentary:

Verse 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,”

This verse is not a call to abandon the basic truths of Christianity but to build upon them and mature in the faith. From a Puritan perspective, the Christian life is one of continual growth in grace, holiness, and conformity to Christ.

The word “Therefore” connects this verse to Hebrews 5, where the writer rebukes believers for remaining spiritual infants when they should have become teachers. The Puritans often warned against perpetual spiritual immaturity. Genuine faith produces growth, and a believer who never progresses in holiness should carefully examine the reality of his profession.

The phrase “leaving the principles of the doctrine of Christ” means moving beyond the elementary teachings to a deeper understanding and practice of Christian truth. Just as a child learns the alphabet and then advances to reading and understanding, believers are to move beyond the mere basics and pursue spiritual maturity.

The exhortation to “go on unto perfection” refers not to attaining sinless perfection in this life but to reaching spiritual maturity and completeness. The Puritans rejected the idea of perfectionism, teaching instead that sanctification is progressive. Christians are to grow in knowledge, holiness, discernment, and usefulness in God's kingdom.

The verse also mentions foundational doctrines: “repentance from dead works, and of faith toward God.” Dead works include both sinful deeds and self-righteous attempts to earn salvation through religious performance. True repentance involves turning from sin and self-reliance and turning to God. Faith toward God is a wholehearted trust in Jesus Christ alone for salvation.

Verse 2: “ of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.”

In Hebrews 6:2, the writer continues listing the foundational doctrines of the Christian faith that believers are to build upon as they mature spiritually. The phrase “the doctrine of baptisms” likely refers to the various ceremonial washings familiar to Jewish believers and their fulfillment in Christian baptism. The “laying on of hands” refers to the biblical practice of setting apart individuals for service, blessing, or identifying with them in ministry. The doctrine of the “resurrection of the dead” was the belief that all people, both righteous and wicked, will be bodily raised by the power of Christ. For believers, the resurrection is a source of hope and comfort, reminding them that death is not the end but the doorway into eternal glory. Finally, the doctrine of “eternal judgment” serves as a solemn reminder that every person will stand before God. Faithful ministers will preach much on the coming judgment, not merely to produce fear, but to awaken sinners to repentance and encourage believers to live holy and godly lives.

Verse 3: “And this will we do, if God permit.”

This standard expression recognizes our reliance on divine assistance when engaging in the study or instruction of Christian doctrines. By employing this phrase, the author implies that the upcoming subject matter is quite challenging, which is certainly the case.

Verse 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,”

These individuals had been instructed in biblical truths and possessed an intellectual grasp of them, yet understanding the gospel does not equate to regeneration. As indicated in John 1:9, spiritual enlightenment is distinct from salvation. In the New Testament, having "tasted of the heavenly gift" figuratively describes a conscious experience that may be either fleeting or ongoing. For instance, Christ's "tasting" of death was a momentary event rather than a permanent state. While all people experience God's goodness, such experiences do not inherently signify salvation. Many Jews witnessed heavenly blessings through Christ's earthly ministry—such as miraculous healings, deliverance, and provided food—yet experiencing these gifts, whether they refer to Christ or the Holy Spirit, was not the same as being saved. Similarly, being "partakers of the Holy Ghost" describes those influenced by the Spirit's external operations without necessarily being indwelt by Him in a saving capacity. Ultimately, this passage serves as a serious warning against apostasy, urging individuals to ensure their profession of faith is both sincere and redemptive. Remember, the audience would have included Jews that had professed faith in the Lord Jesus Christ. If they left Christ, it would be impossible for them to be saved without His shed blood. It would be “impossible” to repent (verse 6).

Verse 5: “and have tasted the good word of God, and the powers of the world to come,”

Much like the account of Simon Magus in Acts 8:9–24, these Hebrews remained unsaved despite their extensive exposure to divine truth and miracles. Their actions mirrored the rebellion of the generation that perished in the desert, who, despite witnessing God's wonders through Moses and Aaron and hearing His direct voice at Mount Sinai, failed to truly believe.

Verse 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.”

The Greek verb for "fall away" is unique to this passage in the New Testament, though the Septuagint employs it to describe profound apostasy and unfaithfulness. This level of betrayal is underscored by the graphic imagery used here: those who turn away are effectively crucifying Christ all over again and treating Him with open contempt. Consequently, the "impossible" mentioned in verse 4 directly qualifies the ability "to renew them again unto repentance."

The lack of hope for restoration for such individuals stems from the fact that they rejected Christ despite having full knowledge and a conscious experience of the truth. Having turned their backs on the highest revelation possible, they have arrived at a conclusion diametrically opposed to the truth, essentially siding with those who demanded Jesus' crucifixion. Since they cannot gain greater knowledge than that which they have already discarded, no further basis for salvation remains.

Critically, these verses do not suggest that a true believer can lose their salvation, as numerous other Scriptures affirm that salvation is eternal. Furthermore, if one were to interpret this passage as meaning salvation could be lost, they must also accept its literal conclusion: that such a loss would be permanent and restoration would be impossible.

Verse 7: “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:”

These analogies demonstrate that individuals who receive the gospel message and react with faith are recipients of divine blessings, whereas those who listen but choose rejection face condemnation.

Verse 8: “but that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.”

Old Testament prophetic symbols often represent God's people as the ground, with the rain signifying His Word or Spirit. Destruction awaits the field that remains unproductive.

Verse 9: “But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.”

The use of the term "Beloved" signals a transition in the author's focus, moving from a tone of stern warning to one of heartfelt encouragement. This address specifically targets believers, a fact reinforced by the author's expressed conviction that "better things" are true of them than of those previously warned. These "better things" are defined as the "things that accompany salvation," referring to the visible works that serve as evidence of their genuine faith. By contrast, this assertion suggests that the behaviors detailed in 5:11–6:5 are not hallmarks of salvation but are instead symptoms of apostasy and unbelief. Despite the necessary focus on judgment in the earlier passage, the writer now reassures the "beloved"—the true believers—of his absolute confidence in their spiritual standing.

Verse 10: “ For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.”

Good works do not merit salvation; however, for those who are already saved, they serve as the basis for divine blessings. While your "work and labour of love" is independent of the gift of eternal life, it remains a vital and significant aspect of the life of every believer.

Verse 11: “And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:”

It is essential for believers to maintain a comprehensive and unwavering confidence in their spiritual hope until the conclusion of their earthly journey.

Verse 12: “that ye be not slothful, but followers of them who through faith and patience inherit the promises.”

God has established numerous promises for those who remain steadfast in their faithfulness to Him. “Slothful” could be translated as dull. We are to actively with intention be faithful to God’s Word. Then, we "inherit the promises.”

Verse 13: “For when God made promise to Abraham, because he could swear by no greater, he sware by himself,”

Customarily, an oath is sworn upon an authority superior to the individual taking it. However, as there is no entity greater than the Almighty, God established His promise by swearing by His own name.

Verse 14: “saying, Surely blessing I will bless thee, and multiplying I will multiply thee.”

The Almighty conveyed this divine assurance to the patriarch Abraham. May we remember that we hold a book of promises that will sustain us in times of need.

Verse 15: “And so, after he had patiently endured, he obtained the promise.”

This passage presents a profound spiritual truth. Abraham demonstrated perseverance, and through his unwavering trust in God, he received a renewed sense of divine assurance. Such trust facilitates a closer walk with the Almighty. By engaging in the diligent study of His Word, a believer matures in grace and increases in the knowledge of Him. This process leads to a state of spiritual certainty that is beyond question.

Verse 16: “For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.”

The act of confirming a declaration through an oath serves as a definitive resolution to any point of contention.

Verse 17: “Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:”

Although the Almighty is not required to provide an oath when acting in this manner, He chooses to do so to emphasize the profound significance of the matter.

Verse 18: “that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:”

What defines the "two immutable things"? Initially, the Lord gave Abram a promise that his offspring would be as numerous as the celestial stars. Subsequently, He solidified this assurance through a divine oath. By backing His unvarying Word of promise with a second unchangeable element—His oath—God provided Abraham with profound assurance and encouragement. Today, we have the immutable Word of God that provides us with profound assurance and encouragement.

Verse 19: “ which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;”

The phrase "entereth into that within the veil" refers to Christ, our High Priest, entering the heavenly temple. This celestial sanctuary served as the original model for the earthly tabernacle. By passing through the veil and into the Holy of Holies, Jesus entered God's direct presence to present His blood. Following this, He took His seat "at the right hand of the Majesty on high".

Verse 20: “whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.”

Verse 19: “ which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;”

The reference to entering "within the veil" signifies the entry of Jesus, our High Priest, into the celestial temple—the true archetype for the earthly tabernacle. By advancing through the veil into the Holy of Holies, Christ entered the immediate presence of God to present His own blood, subsequently taking His place "at the right hand of the Majesty on high."

Verse 20: “whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.”

Forerunner (derived from the Greek prodromos, meaning “scout” or “spy”) brings to mind the two faithful spies at Kadesh Barnea who provided a positive report, in contrast to those who brought back discouraging news that resulted in divine judgment and the period of wilderness wandering. However, the author's intent was of even greater importance: “A high priest for ever after the order of Melchisedec. Much like Melchizedek, Christ occupies a unique position as High Priest,” serving as a permanent contrast to the temporary Aaronic order. His priesthood is established for ever, a major theme that is expanded upon in the seventh chapter.