Hebrews 6

Hebrews 6  •  12 min. read  •  grade level: 10
The full revelation of Christ’s glory; the doctrine belonging to infancy in contrast with the strength and savor of Christian revelation; what Christ Himself is
Now the Spirit will not stop at this point with Christians, but will go on to that full revelation of His glory which belongs to them that are of full age and indeed forms us for that state.
We easily perceive that the inspired writer tries to make the Hebrews feel that he was placing them on higher and more excellent ground, by connecting them with a heavenly and invisible Christ; and that Judaism kept them back in the position of children. This, moreover, characterizes the whole epistle.
Nevertheless, we shall find two things here: on the one hand, the elements and the character of doctrine that belonged to infancy, to “the beginning of the word of Christ,” in contrast with the strength and heavenly savor that accompanied the Christian revelation; and, on the other hand, what the revelation of Christ Himself is in connection with this last spiritual and Christian system.
Why the Christian system is distinguished from the doctrine of the Person of Christ
But the epistle distinguishes between this system and the doctrine of the Person of Christ, even looked at as man,1 although the present position of Christ gives its character to the Christian system. The distinction is made-not that the condition of souls does not depend on the measure of the revelation of Christ and of the position He has taken, but-because the doctrine of His Person and glory goes much farther than the present state of our relationship with God.
(1. The Sonship of Christ, however, here below, cannot be separated from His eternal Sonship, for this lends its character to the relationship in which He stands as Son on earth in time. The passage in the text refers to verses 5 and 8, compared with verses 6 and 10 of chapter 5. Compare also the beginning of John 17.)
The elementary doctrines of the times when Christ was not manifested and Christian privileges enjoyed in virtue of the Messiah’s work and glorification
The things spoken of in chapter 6:1-2 had their place, because the Messiah was then yet to come: all was in a state of infancy. The things spoken of in verses 4-5 are the privileges that Christians enjoyed in virtue of the work and the glorification of the Messiah. But they are not in themselves the “perfection” mentioned in verse 1, and which relates rather to the knowledge of the Person of Christ Himself. The privileges in question were the effect of the glorious position of His Person in heaven.
It is important to attend to this, in order to understand these passages. In the infancy spoken of in verses 1-2, the obscurity of the revelations of the Messiah, announced at most by promises and prophecies, left worshippers under the yoke of ceremonies and figures, although in possession of some fundamental truths. His exaltation made way for the power of the Holy Spirit here below: and on this the responsibility of souls which had tasted it depended.
The epistle’s full revelation to prevent Jews from forsaking Christian privileges to return to the former things
The doctrine of the Person and the glory of Jesus forms the subject of revelation in the epistle, and was the means of deliverance for the Jews from the whole system which had been such a heavy burden on their hearts; it should prevent their forsaking the state described in verses 4 and 5, in order to return into the weakness and (Christ having come) the carnal state of verses 1 and 2.
The epistle then does not desire to establish again the true but elementary doctrines which belonged to the times when Christ was not manifested, but to go forward to the full revelation of His glory and position according to the counsels of God revealed in the Word.
New things in connection with Messiah’s heavenly glory characterized by the Spirit’s power
The Holy Spirit would not go back again to these former things, because new things had been brought in in connection with the heavenly glory of the Messiah, namely, Christianity characterized by the power of the Holy Spirit.
The former things of Judaism left behind and Christianity’s new things abandoned, nothing was left
But if anyone who had been brought under that power, who had known it, should afterwards abandon it, he could not be renewed again to repentance. The former things of Judaism must be, and were, left behind by that into which he had entered. Christians could not deal with souls by them; and, as for the new things, he had given them up. All God’s means had been employed for him and had produced nothing.
The Hebrew who had once acknowledged the national sin of the crucifixion of Messiah and then retracted it was personally guilty of the crime, knowingly and of his own will
Such a one-of his own will-crucified for himself the Son of God. Associated with the people who had done so, he had acknowledged the sin which his people had committed and owned Jesus to be the Messiah. But now he committed the crime,1 knowingly and of his own will.
(1. I do not think “afresh” ought to be inserted: the emphasis is on doing it for himself.)
Miracles as testifying of the Messiah’s glorification, a partial anticipation of full deliverance, the “powers of the world to come”
The judgment, the resurrection of the dead, repentance from dead works had been taught. Under that order of things the nation had crucified their Messiah. Now power had come; which testified of the glorification of the crucified Messiah, the Son of God, in heaven; and which by miracles destroyed (at least in detail) the power of the enemy who was still reigning over the world. These miracles were a partial anticipation of the full and glorious deliverance which should take place in the world to come, when the triumphant Messiah, the Son of God, should entirely destroy all the power of the enemy. Hence, they are called the “powers of the world to come.”
The Spirit’s power exercised in anticipation of deliverance and the word of grace preached
The power of the Holy Spirit, the miracles wrought in the bosom of Christianity were testimonies that the power which was to accomplish that deliverance-although still hidden in heaven-existed, nevertheless, in the glorious Person of the Son of God. The power did not yet accomplish the deliverance of this world oppressed by Satan, because another thing was being done meanwhile. The light of God was shining, the good word of grace was being preached, the heavenly gift (a better thing than the deliverance of the world) was being tasted; and the sensible power of the Holy Spirit made itself known, while waiting for the return in glory of the Messiah to bind Satan, and thus accomplish the deliverance of the world under His dominion.
Speaking generally, the power of the Holy Spirit, the consequence of the Messiah’s being glorified above, was exercised on earth as a present manifestation and anticipation of the great deliverance to come. The revelation of grace, the good Word of God, was preached; and the Christian lived in the sphere where these things displayed themselves, and was subjected to the influence exercised in it. This made itself to be felt by those who were brought in among Christians. Even where there was no spiritual life, these influences were felt.
The full revelation of grace and power known and rejected, a return to Judaism impossible: Christ forsaken, there was no other means to lead the soul to repentance
But, after having been the subject of this influence of the presence of the Holy Spirit, after having tasted the revelation thus made of the goodness of God, and experienced the proofs of His power, if anyone then forsook Christ, there remained no other means for restoring the soul, for leading it to repentance. The heavenly treasures were already expended: he had given them up as worthless; he had rejected the full revelation of grace and power, after having known it. What means could now be used? To return to Judaism, and the first principles of the doctrine of Christ in it, when the truth had been revealed, was impossible: and the new light had been known and rejected. In a case like this there was only the flesh; there was no new life. Thorns and briars were being produced as before. There was no real change in the man’s state.
Comparison of the power of Christianity with Judaism; the Holy Spirit’s power; tasting the good Word
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 Spirit 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.1 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 supposes life.
(1. So in Matthew 13 some with joy receive it, but there was no root.)
Encouragement to those who had shown proofs of life
The Apostle does not, however, apply what he says to the Hebrew Christians: for, however low their state might be, there had been fruits, proofs of life, which in itself no mere power is; and he continues his discourse by giving them encouragement, and motives for perseverance.
The state and privileges of professors before and after Christ was glorified
It will be observed, then, that this passage is a comparison between that which was possessed before and after Christ was glorified-the state and privileges of professors, at these two periods, without any question as to personal conversion. When the power of the Holy Spirit was present, and there was the full revelation of grace, if any forsook the assembly, fell away from Christ, and turned back again, there was no means of renewing them to repentance. The inspired writer, therefore, would not again lay the foundation of former things with regard to Christ-things already grown old-but would go on, for the profit of those who remained steadfast in the faith.
The future earthly state, the millennial world
We may also remark how the epistle, in speaking of Christian privileges, does not lose sight of the future earthly state, the glory and the privileges of the millennial world. The miracles are the miracles of the world to come; they belong to that period. The deliverance and the destruction of Satan’s power should then be complete; those miracles were deliverances, samples of that power. We saw this point brought into notice (ch. 2:5) at the beginning of the doctrine of the epistle; and in chapter 4 the rest of God left vague in its character, in order to embrace both the heavenly part and the earthly part of our Lord’s millennial reign. Here the present power of the Holy Spirit characterizes the ways of God, Christianity; but the miracles are a foretaste of the coming age, in which the whole world will be blessed.
God’s promises confirmed by His oath and the personal guarantee of the heavenly mediator; the heavenly character of the hope; the double character of blessing
In the encouragements that it gives them, the epistle already calls to mind the principles by which the father of the faithful and of the Jewish nation had walked, and the way in which God had strengthened him in his faith. Abraham had to rest on promises, without possessing that which was promised; and this, with regard to rest and glory, was the state in which the Hebrew Christians then were. But at the same time, in order to give full assurance to the heart, God had confirmed His word by an oath, in order that they who build upon this hope of promised glory might have strong and satisfying consolation. And this assurance has received a still greater confirmation. It entered into that within the veil, it found its sanction in the sanctuary itself, whither a forerunner had entered, giving not only a word, an oath, but a personal guarantee for the fulfillment of these promises, and the sanctuary of God as a refuge for the heart; thus giving, for those who had spiritual understanding, a heavenly character to the hope which they cherished; while showing, by the character of Him who had entered into heaven, the certain fulfillment of all the Old Testament promises, in connection with a heavenly mediator, who, by His position, assured that fulfillment; establishing the earthly blessing upon the firm foundation of heaven itself, and giving at the same time a higher and more excellent character to that blessing by uniting it to heaven, and making it flow from thence.
We have thus the double character of blessing which this book again presents to our mind, in connection with the Person of the Messiah, and the whole linked by faith with Jesus.
The Aaronic order set aside; Christ’s heavenly Melchisedec
priesthood, pointing out a future royalty not yet manifested
Jesus has entered into heaven as a forerunner. He is there. We belong to that heaven. He is there as high priest. During the present time, therefore, His priesthood has a heavenly character; nevertheless, He is priest, personally, after the order of Melchisedec. It sets aside, then, the whole Aaronic order, though the priesthood be exercised now after the analogy of Aaron’s, but, by its nature, points out in the future a royalty which is not yet manifested. Now the very fact that this future royalty was connected with the Person of Him who was seated at the right hand of the majesty on high, according to Psalm 110, fixed the attention of the Hebrew Christian, when tempted to turn back, on Him who was in the heavens, and made him understand the priesthood which the Lord is now exercising; it delivered him from Judaism, and strengthened him in the heavenly character of the Christianity which he had embraced.