Hebrews Chapter 6
Originally posted Friday October 17, 2008
Hebrews, Chapter 6:1-12 Falling Away
In the last passage
of Chapter 5 the author was critical of those who seemed to lack understanding
of "the basic elements of the oracles (scripture) of God." The
particular oracles of God to which he refers and which they do
not understand, are the basic instructions received by newly
converted persons being prepared for baptism. This would be something akin
to new members' classes where the basics of the Christian faith are taught
(confirmation). It might also include the subjects of formal
teaching and preaching to bring all believers to a greater
maturity. The image of this community we are left with is one of apathy,
disinterest and inertia, unable or unwilling to learn or practice even the
basics. They cannot seem to adequately maneuver through the morass of good and
evil choices. They are, as the author puts it, "sluggish." Yet,
with 6:1 we read that the
more difficult "hard to explain" lessons will be presented nonetheless. Does
he believe he has shocked them back to their senses by pointing out how lax
they have become in the Christian life? Does his complaint that they
should understand the teaching of the basics jolt them out of their apathetic
disinterest in reaching out to others as witnesses and examples of Christ? It
seems so. The author sees the church as in critical disarray and has given
them the shock treatment to enliven their spirit and to re-energize their
faith.
In the opening verse
of chapter 6 the author responds to what he sees. Like a good football
coach who at halftime, while not timid in his criticism, rouses the
team to do more and to do it better. The author exhorts his audience
to "go on toward spiritual maturity (perfection)," to move
beyond "the elemental things about Christ" and not to try relaying
the foundation. What might pass as the shout of the coach to the team
as it runs back on the field of action, the author encourages the readers
with "We can do this, God willing."
The author lists
some of the basic elements his audience has already been taught. This is the
milk all Christians receive as a foundation for their careers as Disciples of
Christ. At the end of the list he points out the peril to those who have "fallen
away" from these teachings and withdrawn from the community. "It is
impossible," he writes, for such people who have "been enlightened,
tasted the heavenly gift, shared in the Holy Spirit and then fallen
away to be "brought back to repentance from dead works and faith
toward God." (Some translations obscure the force of these verses.
Properly placed, vs. 4 begins
the section with "It is impossible for those who..." The section ends
in vs. 6with, "to be
brought back to repentance." The intervening phrases describe the elements
of such a person's withdrawal from and rejection of the first confession and
their baptism. For the writer, the Christ event is effective once in a
person's life. To "fall away" is to reject the work of the cross on
his or her behalf. In effect, Christ cannot be crucified again once that
crucifixion has been rejected. The author follows with the analogy of a field.
Productive ground producing a "useful crop" is blessed by God.
Unproductive ground that produces "thorns and thistles" is likely to
be cursed and "burned over." Such ground has received the good gifts
of repeated rain from God yet produced nothing good in return.
We should point out
that this one-chance-only idea of salvation is not in keeping with much of the
New Testament. While there are warnings about alertness and being prepared, the
Gospels err toward mercy. Matthew's parable of the lost sheep for which the
shepherd searches and rejoices upon finding is descriptive of those who fall
away, repent and are brought back into the fold. Jesus' command to Peter to
forgive seven times seventy leaves restoration open ended and based on
repentance. The only words of Jesus that even touch upon this one-chance-only
idea refer to blasphemy against the Holy Spirit as the unforgiveable sin. Even
here it is clear that it is unforgiveable not because God will not
forgive a blasphemer but because such a person is so hardened against God
that a turning back is impossible.
The author has
essentially written off anyone who has "fallen away" - apparently
there were many in this category. He cannot imagine how anyone who has once
tasted the "goodness of the word of God and the powers of the age to
come" could renounce the hope of eternal life. But there are many who have
not turned away. He has a high degree of confidence in their faithfulness and
willingness to carry on in living the life in Christ to its fullest as an
expression of their salvation. In their case God will certainly bless them (as
the productive field) for their works of serving love among the saints on
God's behalf (in his name). Nevertheless, the same diligence is necessary so as
not to waver or weaken in well-doing and become "sluggish, failing to
"realize the full assurance of hope to the very end" (life with
God).
Hebrews, Chapter 6:13-20 The Certainty of God's Promise
Following Paul's
lead the author refers to Abraham as the father of faith, the bearer of God's
promise. The birth of faith as a heritage for Christian understanding of God's
gift of salvation was based on God's oath to Abraham that he would be
the father of many. Hoping against hope Abraham believed God and the oath was
kept, the promise fulfilled, for an oath once given "puts an end to all
disputes." But God's oath did not stop with Abraham or his descendents
according to the flesh. God extended the promise to the ultimate heirs of
Abraham, those who in faith have believed. God has guaranteed this promise
again with another oath, this time to all those who through faith believe in
what God has done in Christ. It is because of these two oaths, one to Abraham
as the father of faith and to heirs of God's promise to those who have faith,
in this case the community of "Hebrews." This is the hope of which
the author writes, made manifest in Christ as the Great High Priest who enters
the Holy of Holies on our behalf.
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Comments;
1. This scenario our author has
depicted is important in our own self evaluation as members of a Christian
congregation. The level of maturity of our Christian lives is rooted in our
basic knowledge and understanding of what it means to be a Christian in the
first place. We learn what Christianity is about and how we fit as part of its
broader tapestry. What we learn as well as what we feel is but the beginning of
a life of discipleship, good works and the practices of piety as part of the
spiritual life. All churches experience the lethargy of the years marked by a
lessening of enthusiasm for the mission, less attention to worship, fellowship
and the desire to move toward a higher level of spiritual maturity. The readers
of "Hebrews" have been encouraged to remember who they are and
what they have already learned. They are exhorted now to go beyond where
they are, to reach higher than they are, to a more difficult goal
which will test their commitment as well as their faith. Being defined as a
Christian congregation cannot be long maintained apart from advancing the
work of God and the cause of Christ.
2. The early Christians understood
that whatever good works they did they were doing not on their own behalf as if
to bring praise to themselves, but to God and on God's behalf. The motivation
was not for "jewels in one's crown" as if they could earn points for
each good thing they did. They were truly motivated by the knowledge that their
acts of love, mercy and compassion were actual expressions of God's character.
They were in affect, conduits for God's love. In other words, and as Paul would
understand it, it was not they who were working but God in them. With such an
understanding they could never boast about what they did nor did they expect or
need recognition. As Jesus' said, don't let your left hand know what your right
hand is doing. One might be able to say "they were good for goodness'
sake." They did good things because it was the right thing to do.
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