Hebrews Part Nine (IX)

                As we continue with chapter nine, the author is going to change his focus from the mediators of the covenants to the covenants themselves.  He has started the transition already and now he is really going to swing into it.  We are really going to start getting into some heavy and very interesting stuff.  So we will only go as fast as we can so that we can all really understand what is going on.

Chapter Nine (cont.)

                paraginomai (came) v11  Means to become alongside of or to arrive on the scene, here specifically talking about the human scene.  Here the word speaks of an Advent.  Jesus was not a mere human being born in the midst of humans.  He came from outside of the human race and joined it through the virgin birth.

                dia (through) v11 This again is the preposition of intermediate agency.  The author is  again making the point of the kind of “tabernacle” that the priest serves in effects the priests ministry.  If the priest serves in a “type” his service cannot be as effective as the one who serves in the actual.

                ktisis (creation) v11 The word used for natural creation.  Jesus’ tabernacle was not part of this creation or material universe.

                idios (own) v12 The personal pronoun for ownership autos is not used here.  The word used is a special word used of a unique relationship

                The effectiveness of Jesus’ blood rested, not in the fact that it was human blood, but in the fact that it was blood that had flowed in the veins of the man who was truly God and truly human.  This sinless blood out of this unique relationship was the only blood that God would allow to be sprinkled on the mercy seat in the Holies (Holy of Holies)

                heurisko (obtained) v12  The writer could have used lambano which is the general word for the idea of obtaining or procuring something.  But he uses a specialized word.  This word means to find, to come upon, to find a thing sought, to discover.  In the middle voice  it speaks of the act, not merely of obtaining something, but of seeking for something, of finding it, and then of appropriating it.

                lutrosis (redemption) v12 To release on receipt of ransom, to redeem or liberate by payment of a ransom.  This word was used of ransom money paid in order to free a slave.  This paints a neat picture of what Jesus did for us.

                The authors point in verses 13 and 14 is, if the blood of animals, who had no choice in the matter, was sufficient to cleanse the flesh, how much better is the blood of Jesus’ who by his spirit offered himself spotless and sinless to God.  The author is starting to prove again his point of superiority by establishing the fact that the blood involved in the new is far superior to the blood involved in the old.  The author has made the pint that the blood of the first testament could only cleanse (not cover) from ceremonial defilement, the blood of the new can cleanse from actual sin.

                mesites (mediator) v15 One who intervenes between two, either to make or restore peace and friendship, to form a compact, or to ratify a covenant

                Jesus became the Mediator not only in order that he might pay the penalty of sinners who live now, since the cross, but also that he might do so for those who lived before the cross.  Sinners who were saved under the OT were actually saved, not by it or by any sacrifice offered under it, but through the atoning work of Jesus in the New Testament.

                In verses 16 through 22 the author reminds his Jewish readers of the laws and regulations regarding will’s and the laws under which they are or are not enforced.  He states that a will is not in effect until the testator or will-ee is dead.  God being the testator of the first will and not yet ready to come in the flesh, provided a sacrifice, a substitute whose blood would be used to make the first testament effective.  The point here being that nothing was cleansed without death, or the shedding of blood.

                In verse 23 the author states that even the heavenly places had to be cleansed with blood.  Why?  If it is in heaven why doesn’t God’s holiness make the heavenly tabernacle Holy.  The heavenly tabernacles purpose is the meet with man,  so we see that man’s guilt of sin even extends to THE Holy of Holy’s and since it is God’s meeting place with man it takes death or blood to make it effective.  Up until the death of Jesus, the earthly tabernacle was the only place man could have fellowship with God.  On the occasion of Jesus’ death the veil was torn in the earthly tabernacle ending it’s time of usefulness, at the same time the heavenly tabernacle was commissioned for use through the blood of Jesus on the cross.

                In 25 and 26 the author again makes the point that Jesus’ sacrifice was once and for all.  In stark contrast to the earthly priest who daily had to offer sacrifices for himself and others.  Jesus also did this at the end of the age, or the period of effectiveness of the Old Testament.  Jesus did all of this at end of the effective time of the OT and at the birth of the effective time of the new.

                In verses 27 and 28 we again need to remember who the author is talking to.  These readers are Jewish.  In fact this whole discourse would remind the Jewish readers of the acts of the High Priest on the day of Atonement.  First the priest would appear at the brazen altar to make the sacrifice for the people.  This would correspond to Jesus’ death on the cross.  Next the High Priest would take the offering into the Holy of Holy’s to offer the sacrifice to God.  This would correspond to Jesus presentation God in the Holy of Holy’s.  The last thing the High Priest would do, would be to go to the Outer Courts having in a symbolic way accomplished salvation.  This is the appearance that the Author here is talking about.  The second coming here is advent of Jesus at the Millennium where he will proclaim salvation to the Jews.

Chapter Ten

          In verses 1 through 4 the author again makes the pint the animal blood, while it could make somebody ceremonially clean who had been previously unclean, could not nor was it ever intended to remove sin.  And the fact that this was an ongoing process for the individual meant that the sacrifices themselves were not effective in even cleansing the conscience of the sinner. The sinner knew his sins were not forgiven, merely covered for a season.

                In view of the facts mentioned above, Jesus in verses 5 -10 offers Himself to be the sacrifice.  In verse 8 it is the fact of the sacrifices ineffectiveness  to remove sin that God is displeased with, not the sacrifices themselves.  God appreciated the obedience when it came from a contrite heart, regardless of their obvious ineffectiveness.  When Jesus offers Himself as the sacrifice, Gold takes away the First Testament and brings in the second or the New Testament.  This is the argument of the book of Hebrews.

                The author again next compares the earthly priests work of never being complete, to Jesus’ work which is finished.  From the earlier words we have studied we know that this sitting down was in fact a coronation of the true High Priest.

                Again in verses 13 through 18 the author closes this section of his argument the way he started it by quoting Jeremiah.  This covenant would be written on hearts, not tablets of stone, this covenant would remove sins not cover them up.  And for the first time the sinner would have a sense and a promise of sins actually removed not covered up.  This is why Romans 8:1 says “there is now no condemnation to those who are in Christ Jesus”.  At the end of 18 the author makes the important point that since sins are forgiven, there is now no longer the need for continual sacrifices.  Again reminding the readers of the uselessness now of the Levitical system.

Hebrews Part Eight (VIII)

                Again, the author in the beginning of Chapter Eight gives the summary for the first major argument in the book of Hebrews.  That is that Jesus being a superior workman, has turned out a superior product.  He has argued from the Old Testament and from logic that Jesus is a better mediator of a better covenant than the principles involved in the old.  In verse 7 of this chapter the author begins to discuss the merits of the testaments themselves.

Chapter 8

                In verse one once again we have the priestly imagery of a ceremony befitting the coronation of THE High Priest, as the work is finished and Jesus “sat down” as opposed to the earthy priest who could never rest.

                leitourgos (serves) v2 Translation of leitos meaning “belonging to the people”, and ergon, meaning “work”.  Used of a person in the service of the state who held public office.  The word is used in the LXX and the NT both of priestly service to God and service to man.

                ton hagion (sanctuary) v2 Literally places that are holy.

                alethinos (true) v2 Literally genuine, not in this case opposed to that which is false or counterfeit, but in contrast to that which is a copy or representation

               

                The point here is that Jesus, the superior priest, is serving in THE Holy of Holy’s, a superior tabernacle or tent.  In verse 3 a priest is appointed to offer gifts and sacrifices.  Therefore Jesus also had gifts and sacrifices to offer.

(Eph 4:8 -12 NIV)  This is why it says: "When he ascended on high, he led captives in his train and gave gifts to men."  (What does "he ascended" mean except that he also descended to the lower, earthly regions ?  He who descended is the very one who ascended higher than all the heavens, in order to fill the whole universe.)  It was he who gave some to be apostles, some to be prophets, some to be evangelists, and some to be pastors and teachers,  to prepare God's people for works of service, so that the body of Christ may be built up.....

                In verse 4 since Jesus was not a priest according to the Aaronic order, He could not fulfill his “ministry” on earth, since the earthly ministry had been established through the Mosaic Law, and Jesus didn’t meet the Laws requirements for priesthood.

                hupodeigma (copy) v5 An exhibit for imitation or warning, an outline or pattern.

                skia (shadow) v5  An adumbration (imperfect portrayal or representation of a thing) of a reality it does not embody.

                They, the earthly priests, serve at a pattern or shadow of  the reality in heaven.  Remember what does a shadow need to be a shadow.  Something to shadow.  It is the confirmation that there is something real behind it.   Verse 6 is the summation of the first half of the book of Hebrews.  The whole point of the book is to prove that the New Testament in Jesus’ blood is superior to the Old Testament in animal blood.  Up till now the author has been considering the mediators of both testaments, he summarizes here that they (angels, prophets, Moses, Joshua, and Aaron) served a mere pattern or shadow, while Jesus, the son and faithful High Priest, serves the reality.

                zeteo (sought) v7  A verb in the imperfect tense, which tense speaks of progressive action going on in past time. Literally “then no place would have been being sought”.

                The point being, that if the first testament would have been perfect and met the needs of all concerned there would have been no need to be continually seeking a new and better covenant.  Verse 8 finds the author moving on to quote from Jeremiah, again knowing who his readers are, he makes his point by quoting one of their own prophets.  Again the author says God found fault with the people.  The failure wasn’t the Laws fault, it was holy and righteousness.  The only thing the Law didn’t do was provide a way of enabling the people to obey, they still chose not to.

                Some interesting points about the words used in verses 8b through 12.  In verse 9 God speaks of “taking them by the hand”, as if in the first covenant the nation was treated as a child, to be lead, to be taught by example.  If Israel behaved, it was rewarded.  If it misbehaved, it was punished.  Israel was taught by object lessons, right down to where the “righteous” priests got to where the “coolest” clothes.  God turned away from them when he allowed a largely unrepentant Israel and Judah to be led away into captivity.  In verse ten, God speaks of writing his word on hearts and minds.  So not only is He providing a way of personal regeneration, but also the piece of the puzzle that was missing with the first, an enabling or indwelling now allows the believer the desire and the power to do God’s will.  Verse 11 says that no longer will an individual need to be taught.  This has to do with all the minutiae that was associated with the Old Testament.  The complexities of it made it fairly impossible for the average person to know what to sacrifice when.  There were scribes and priests that had to interpret.  With the new covenant, this would no longer be necessary.  The first know used has more to do with experience, the second know is absolute knowledge.  Lastly, opposed to the first covenant when sins were covered, God says he will remember their sins no more.  There is a double negative in front of the word remember.  Two negatives in Greek do not make a positive, they make a really strong negative.  God says he will never, no how, no way, ever remember our sins.  They are truly forgotten.

                kainos (new) v13 Fresh, totally new

                palaioo (obsolete) v13 Not worn out from age, but worn out from point of use

                gerasko (aging) v13 To grow old, waning strength, decaying, failing from age

                aphanismos (disappear) v13 vanish, corrupt, it’s root means to render unapparent

                Verse 13 concludes this passage by stating that the prophet by calling this covenant “new”, has in fact rendered and passed judgment on the first by antiquating it.

Chapter Nine

                The author in the first ten verses gives us a synopsis of the Old Testament ritualistic system.   In verse 8 he makes the point that the Holy Spirit was showing all of the worshippers, priests, scribes and other participants that as long as the copy of original tabernacle was in place and functioning, the time for the new covenant had not yet come.  But it eventually did:

(Mark 15:34 -38 NIV)  And at the ninth hour Jesus cried out in a loud voice, "Eloi, Eloi, lama sabachthani?"--which means, "My God, my God, why have you forsaken me?"  When some of those standing near heard this, they said, "Listen, he's calling Elijah."  One man ran, filled a sponge with wine vinegar, put it on a stick, and offered it to Jesus to drink. "Now leave him alone. Let's see if Elijah comes to take him down," he said.  With a loud cry, Jesus breathed his last.  The curtain of the temple was torn in two from top to bottom. (emphasis mine)

                Since only God himself could have torn that curtain from top to bottom.  He was signaling that the separation of man from his presence no longer had to be, and He was also signaling the beginning of a new relationship.

parabole (illustration) v9  Where we get our word parable.  Literally something that is brought along side of something else to help explain something.  The Old Testament system was an object lesson used to teach a spiritual truth.  As long as it was a functioning parable it was obvious that the thing it pointed to was not yet ready for use.  After God tore the curtain in the temple, it was repaired by man,  this angered God to the point where in 70 AD he sent Rome to destroy the temple.

telios (clear) v9  Literally perfect. Author is saying that no ritual could ever “perfect” the conscience.  Only the regeneration of the human mind through the blood of Christ is able to do this.

sarx (external) v10 Means carnal. pertaining to the human condition

diorthosis (new order) v10 From the verb diorthoo.  The word means in its physical sense the making straight, the restoring to its natural and normal condition, something which is some way has gotten out of line, to bring to a satisfactory state.

Hebrews - Part 7 (VII)

Sorry for being so late.  I promise chop, chop, chop from here to the end.

Chapter Six (continued)

                After we get a little encouragement in these next verses about the faithfulness of God, the author takes us on into a discussion of the priesthood of Melchizedek.

                After really laying into the lazy and stupid middle-of-the-roaders last week.  The author says in verses 9 through 12 that he is convinced of better things for them.  They have shown earnestness in working for the benefit of the saints and he is desirous of all of the readers to do the same.  As we have already learned the people he is speaking to are spiritually immature and they need examples.  The author is reminding them of the examples in their own midst and if that is not enough, he gives the example of Abraham, "who through faith and patience inherited the promise."

ἐπιτυγχάνω [epitugchano /ep·ee·toong·khan·o/]    (received) v15 

Means to light or hit upon a person or thing.  To attain to, obtain.  Not the whole just a taste.  Abraham got a small taste of the fulfilled promise.

βούλομαι [boulomai /boo·lom·ahee/] (wanted) v17 

Desire based on reasoning, to will deliberately, to have a purpose; thelo based on emotions

μεσιτεύω [mesiteuo /mes·it·yoo·o/] (confirmed) v17 

This word means to act as a mediator between litigating or covenanting parties.   It means to accomplish something by interposing between two parties. 

παράκλησις [paraklesis /par·ak·lay·sis/] (encouraged) v18

To earnestly call, to exhort or encourage

ἰσχυρός [ischuros /is·khoo·ros/] (greatly) v18 

Indwelling strength embodied or put forth either aggressively or as an obstacle, as an attacking army or a strong fortress.

καταφεύγω [katapheugo /kat·af·yoo·go/]     (fled) v18 

This the word used in the LXX (Deut 4:42)  of the slayer who killed his neighbor unawares, and who, to escape the avenger, flees for refuge to one of the cities of refuge.  Here it speaks of the sinner fleeing for refuge from the penalty of sin, to the High Priest who has offered atonement for him and his sin.

ἀσφαλής [asphales /as·fal·ace/] (secure) v19 

A compound word made up of a meaning not and sphallo meaning to make totter.  Together it means to not make totter, to not baffle of foil.

βέβαιος [bebaios /beb·ah·yos/] (firm) v19 

Sustaining ones steps in going - does not break down under weight.

                Note:  In verses 13 - 20 the author wishes to impress upon the readers the certainty of God's promises.  Since men take oaths and by these oaths disputes are settled, God wishing to end any dispute about the certainty of his promises takes an oath.  Since men swear oaths by someone greater, God swears his oath by the greatest of all, himself.  So as the author says by these two things by God's oath and by the fact that it is impossible for God to lie, we can be sure of his promises.  Those he has made and are fulfilled and those he has made that are yet to be fulfilled.  This should give us great hope, and the greatest hope of all that we have is Jesus who has gone to heaven ahead of us and is a high priest forever in the order of Melchizedek.

Chapter Seven

Introduction

                A couple of interesting things to note in verses 1 through 3.  First Melchizedek was obviously a Gentile priest of God.  This is important because it means he is a priest outside of the family of Levi.  His name means king of righteousness.  Second, according to the scripture he has no end or beginning so this means his priesthood has not expired or been overruled.  Third, Abraham validated his priesthood by recognizing him as a priest of the "Most High God".  All of these facts become very important as the author assembles the pieces of his argument.

                theoreo (think) v4  Not an indifferent spectator, one who looks at a thing with interest and attention.

                akrothinion (plunder) v4  A compound word made up of  akron meaning the topmost point and this meaning a heap.  It was a tenth of the pick of the spoils.  Literally a tenth of the best.

                antilogia (without doubt) v7  A compound word made up of anti meaning against and logus meaning word.  Literally without words, meaning there are no words that could even be offered that would change the fact.

                Note:  With this passage the author establishes some very important points.  He establishes that Mel was a priest important enough that Abraham would give him a tenth of the best.  Also that Mel was recognized as a priest even though he was not descended from Levi.  The author then makes the jump that since Abraham gave Mel a  tithe and Levi was still in his father's loins, that in a sense Levi also gave a tenth to Mel, and since the lesser is always blessed by the greater, then Melchizidek's priesthood is superior even to the Levitical priesthood, therefore greater than the Aaronic priesthood.  Therefore greater than the old animal blood sacrificial system.  There is nothing unusual about the way this reasoning takes place, it was quite logical and accepted by the Jewish people.

                teleiosis (perfection) v11 This word means complete, completely completed.

                metatithemi (change) v12  To transpose, put one thing in the place of another.

                heteros (different) v13  Of another kind completely, allos is another of the same kind

                prodelos (clear) v14  openly evident, known to all

                anatello (descended) v14  This is a very picturesque word.  It is used of a heavenly body, like the sun or a star or the moon, rising.  Also used of a plant the springs to life and grows.

                akatalutos (indestructible) v16  From luo meaning to loose, kata meaning down, and a meaning not.  This word means that which cannot be dissolved or disunited.

                Note:  The authors point in verses 11 through 17 is that if the Aaronic and/or Levitical priesthood was good, why would there need to be another?  He then sets out to illustrate all of the shortcomings of the old and contrast them with the advantages of the new.  The author starts with the assertion that when a new priesthood takes effect the old priesthood and it's laws must also change, otherwise why would you need the new?  Near the end of this passage he makes the point that the priests of the old order were appointed priests on the basis of regulations, while our new priest was made a priest on the basis of His indestructible life.

                In verses 18 - 22 the author continues his argument for the incompleteness of the Old Testament system declaring it weak and useless, for the simple reason that it could not bring anything to a conclusion.  As the author will further explain later, animal blood could only cover people's sins, there was a need for something better.  And on top of all the other points about superiority there is a bonus with this new system, God's oath.  Jesus' priesthood is unchanging and eternal.  Jesus is declared a priest forever.

                In the rest of chapter 7 the author points out some more facts to convince the reader of Jesus superiority.  In verse 23 he explains that the priest's physical death prevented them from continuing in their ministry.  He contrasts this to Jesus eternal life and ministry as the High Priest.  In verse 26 he lists Jesus qualities as High Priest.  Despite having all of these qualities, he is still, remember, able to sympathize with our weaknesses.  The author then states that the earthly priests lost some of their functionality by having to sacrifice for their own sins first, then take care of the needs of the people.  He compares this with Jesus sinless life and his once for all sacrifice of himself on the cross as complete payment for all sins.  He ends this chapter comparing the appointment of the weak through regulations with the oath that appointed the son forever.

Hebrews Part 6

C h a p t e r   F i v e

Introduction

                Having made claim of Jesus' superiority the author launches into a explanation of the selection and qualifiers of a High Priest.  In verse 1 the author reminds us that a man is selected or appointed from among men to act as High Priest.  Not an angel, a man.  An angel would probably be more effective.  But an angel would lack the qualifiers mentioned in verses 2 and 3 to enhance his "ministry”.

Because a man understands man's weaknesses, God made allowances for a less perfect Priest to make the job more effective.  The first thing a priest does is deal gently with people.  This was foremost in God's mind.  God never wanted a self-righteous and condemning sort of priest. But one who could identify with the people, But also not to the point of condoning the sin.  It is the old principle of hate the sin love the sinner.

μετριοπαθέω [metriopatheo /met·ree·op·ath·eh·o/] (deal gently) v2

A compound word made up of metri meaning to measure and patheos meaning to suffer.  It means to be moderate or tender in judgment toward another’s errors.  It speaks of a state of feeling toward the ignorant and the erring that is neither too severe nor too tolerant.

                Note:  The High Priest was to be careful so as not to become intolerant, but at the same time walk the line of not becoming self-indulgent.  The governing force that was to keep a lid on the High Priest's "righteous indignation" is his own realization that he too has weaknesses.

περίκειμαι [perikeimai /per·ik·i·mahee/]     (subject to) v2 

This word means literally, lying completely around, encompassed, completely encircled.  The High Priest as well as us is surrounded by sin and weaknesses.

ἀσθένεια [astheneia /as·then·i·ah/]  (weakness) v2 

Moral weakness which makes men capable of sinning.

            Unfortunately though, this quality of being able to identify with our sinful human nature cost the High Priest his total efficiency, because he too was a sinner he had to offer sacrifice for his sin also.

                As the author moves on he now talks about appointment to the office of High Priest.  The author speaks about a High Priest only being appointed by God.  No human could take the responsibility of such an office by an act of his own will.  King Saul invaded he priesthood and lost his kingdom (1 Sam 13).   Korah and his followers tried it and lost their lives (Numbers 16).  King Uzziah tried to enter the temple and burn incense; God “smote” him with leprosy (2 Chron 26).  Aaron and his descendants were appointed by God and duly ordained as priests (Ex 28).  He was appointed from among men to minister to men.  God ordained his Messiah as a priest, High Priest, Jesus, forever in the order or Melchizedek. Psalm 110:4 

^ The LORD has sworn

and will not change his mind:

“You are a priest forever,

in the order of Melchizedek.”

Melchizedek is mentioned in only two places in the entire Old Testament—Genesis 14:17–24 and Psalm 110:4. His name means “King of Righteousness,” and he was also “King of Salem [peace].” But the fascinating thing about Melchizedek is that he was both a priest and a king! King Uzziah wanted to be both a priest and a king, and God judged him. Only in Jesus Christ and in pre-Law Melchizedek were these two offices combined. Jesus Christ is a High Priest on a throne!

The reason Jesus Christ can be “a Priest forever” is that He belongs to the “order of Melchizedek.” As far as the Old Testament record is concerned, Melchizedek did not die (see Heb. 7:1–3). Of course, because he was a real man, he did die at some time; but the record is not given to us. So Melchizedek becomes a picture of our Lord Jesus Christ who is a Priest forever.

But Melchizedek also pictures our Lord as a heavenly High Priest. Jesus Christ could never have served as a priest when He was on earth because He did not belong to the tribe of Levi. Jesus was born of the seed of David, the tribe of Judah. He became the sacrifice on earth that He might become the High Priest in heaven. All of these truths will be developed in Hebrews 7–10, but they are introduced here. ^[1]

²Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Heb 5:1). Wheaton, Ill.: Victor Books.

This appointment lasts forever and precedes the Aaronic priesthood.

The author in verse 7 begins to move on and speak of the earthly training Jesus received for his position as High Priest.  The author brings to mind Jesus struggles in the Garden of Gethsemane and on the cross.  These are the two places that commentators mention when they speak of Jesus' high powered and emotional prayers.

Jesus suffered many things on earth and through these he learned obedience.    Remember that in his walk on earth he lived by faith in His Father’s will.  As God, he needed to learn nothing.  But has Jesus, in the flesh, he had to experience the same thing as the people he was going to minister to experience.  He experienced, especially through his prayers in the Garden, what was involved in obedience.

^"And being found in appearance as a man, he humbled himself and became obedient to death— even death on a cross!" (Philippians 2:8, NIV)

τελειόω [teleioo /tel·i·o·o/] (perfect) v9

This word means the bringing of a thing or a person to a goal.  Add what is missing to bring a thing to complete completion.  Jesus’ works of salvation, death on the cross, His resurrection, were the final things in God’s goal of eternal salvation.  Jesus accomplished them perfectly.

προσαγορεύω [prosagoreuo /pros·ag·or·yoo·o/] (designated) v10 

This word means to address or accost by some name, to give a name, to publicly announce, to salute.

                 From this passage having made the connection of Jesus as a High Priest, the author once more goes into a warning and exhortation.  In verse 11 the author really starts letting it fly.  The author is saying the relationship of Jesus priesthood to Mel's priesthood is beyond their understanding, it's not hard for the author to explain, it's hard for the readers to hear because they have become dull of hearing.

νωθρός [nothros /no·thros/](slow) v11 

A compound word meaning no-push or no drive, sluggish, lazy, slow, stupid, numbed. 

Note: This isn't the kind of letter I like getting.  I like imagining the original readers faces as they start to read this.  "Hey you guys are really stupid!!”  The real thing that is driving the author nuts is that they were not always this way.  They have become this way.  They did once know, but now they have become stupid.

Because of neglect they had become numb.

χρόνος [chronos /khron·os/] (time) v12 

This word doesn't mean time like in the passing of time, this word has more to do with a succession of events.  The author is telling the readers that have had all these things taught to them before.  They have been through every single event that should make them ready to be teachers.

στοιχεῖον [stoicheion /stoy·khi·on/]  (elementary) v12  

Rudimentary ideas or beginning things.  These things had been taught to them already.  Remember 4:2, they were completely good-newsed.

Chapter Six

Introduction

                This next passage is one of the hardest, and misapplied, and misinterpreted, and misunderstood in Scripture.  It is a passage that on the surface implies the ability to lose ones salvation.  Remembering or extensive training in the science of hermeneutics we are going to let Scripture interpret Scripture.  So let's take some time to look up some passages that talk about the eternality of God's provision of salvation.

Romans 11:29 (NIV)

²⁹ for God’s gifts and his call are irrevocable.

Romans 8:31-39 (NIV)

³¹ What, then, shall we say in response to this? If God is for us, who can be against us? ³² He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? ³³ Who will bring any charge against those whom God has chosen? It is God who justifies. ³⁴ Who is he that condemns? Christ Jesus, who died—more than that, who was raised to life—is at the right hand of God and is also interceding for us. ³⁵ Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? ³⁶ As it is written:  “For your sake we face death all day long; we are considered as sheep to be slaughtered.” Psalm 44:22

³⁷ No, in all these things we are more than conquerors through him who loved us. ³⁸ For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, ³⁹ neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

  2 Timothy 1:9 (NIV)
⁹ who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,

  2 Timothy 2:13 (NIV)
¹³ if we are faithless,
he will remain faithful, for he cannot disown himself.

Ephesians 1:13-14 (NIV)

¹³ And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, ¹⁴ who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.

  Ephesians 4:30 (NIV)

³⁰ And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption.
 

1 Peter 1:23 (NIV)

²³ For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God.
           

John 6:39 (NIV)³⁹ And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day.

 

John 10:27-29 (NIV)

²⁷ My sheep listen to my voice; I know them, and they follow me. ²⁸ I give them eternal life, and they shall never perish; no one can snatch them out of my hand. ²⁹ My Father, who has given them to me, is greater than all, no one can snatch them out of my Father’s hand.

  James 1:17 (NIV)

¹⁷ Every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows.

  Philippians 1:6 (NIV)

⁶ being confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.

  1 Thessalonians 5:23-24 (NIV)

²³ May God himself, the God of peace, sanctify you through and through. May your whole spirit, soul and body be kept blameless at the coming of our Lord Jesus Christ. ²⁴ The one who calls you is faithful and he will do it.
 

1 John 5:11-12 (NIV)

¹¹ And this is the testimony: God has given us eternal life, and this life is in his Son. ¹² He who has the Son has life; he who does not have the Son of God does not have life.   The Holy Bible : New International Version. 1996, c1984 (electronic ed.). Grand Rapids: Zondervan.
               

Okay, obviously the question is not salvation.  Salvation is eternal.  Then what is in question here is stated in verse 6, repentance.  True and complete repentance a final putting off of the old, and putting on of the new.  Remember, the author is talking here about a special kind of reader.  They are:

                                               

1.  Slow learning (5:11)

                                                2.  Ought to be able to teach but can't (5:12)
                                                3.  Immature or a babe (5:13)
                                        4.  Been enlightened, tasted of the heavenly gift, been partakers of the Holy Spirit (6:4)   
                                                5.  Tasted the Word of God (6:5)
                                                6.  Been brought to the edge of repentance (6:6)
             

                Verses 4 and 5 describe real Christians, and in verse 9 the author assumes that they are saved.

We are going to cheat and read from a great book.

 

No chapter in the Bible has disturbed people more than has Heb. 6. It is unfortunate that even sincere believers have “fallen out” over the doctrine of “falling away”! Scholars have offered several interpretations of this passage: (1) it describes the sin of apostasy, which means Christians can lose their salvation; (2) it deals with people who were “almost saved” but then backed away from trusting Christ; (3) it describes a sin possible only to Jews living while the Jewish temple was still standing; (4) it presents a “hypothetical case” or illustration that could not really happen. While I respect the views of others, I must reject those ideas just listed. I feel that Heb. 6 (like the rest of the book) was written to believers, but this chapter does not describe a sin that results in a believer “losing salvation.” If we keep the total context of the book in mind, and if we pay close attention to the words used, we will discover that the main lessons of the chapter are ones of repentance and assurance.

I.     An Appeal (6:1–3)
          The writer has severely scolded his readers because of their spiritual dullness (5:11–14); now he urges them to go on to maturity (“perfection”). This, of course, is the main theme of the book. The word “perfection” (maturity) is the same word used in the Parable of the Sower in Luke 8:14 (“and bring no fruit to perfection”). This image ties in later with the illustration of the field in Heb. 6:7–8. The appeal “Let us go on” is literally, “Let us be borne, or carried, on.” It is the same word translated “upholding” in 1:3. In other words, the writer is not talking about self-effort; he is appealing to the readers to yield themselves to the power of God, the same power that upholds the whole universe. How can we fall when God is holding us?
           Instead of going ahead, however, these believing Jews were tempted to lay again “a foundation” that is described in vv. 2–3. The six items in this foundation do not refer to the Christian faith as such, but rather to the basic doctrines of Judaism. Facing the fires of persecution, these Hebrew Christians were tempted to “fall by the wayside” by forsaking their confession of Christ (4:14 and 10:23). They had already slipped back into “babyhood” (5:11–14); now they were prone to go back to Judaism, thus laying again the foundation that had prepared the way for Christ and the full light of Christianity. They had repented from dead works, referring to works under the law (9:14). They had shown faith toward God. They believed the doctrine of washings (not baptism, but the Levitical washings; see Mark 7:4–5 and Heb. 9:10). Laying on of hands refers to the Day of Atonement, Lev. 16:21; and every true Jew held to a future resurrection and judgment (see Acts 24:14–15). If they did not move forward, they would be moving backward, which meant forsaking the substance of Christianity for shadows of Judaism.

II.     An Argument (6:4–8)

      Note from the beginning that the issue here is repentance, not salvation: “For it is impossible . . . to renew them unto repentance” (vv. 4, 6). If this passage is talking about salvation, then it is teaching that a believer who “loses salvation” cannot regain it. This means that salvation depends partly on our own works and, once we lose salvation, we can never get it back again.

But the subject of the chapter is repentance—the believer’s attitude toward the Word of God. Verses 4–5 describe real Christians (see 10:32 as well as 2:9, 14), and v. 9 indicates that the writer believed they were truly saved. We do not have “almost saved” people here, but real believers.

The two key words in v. 6 are “fall away” and “crucify.” “Fall away” is not the Gk. word apostasia, from which we get the English word “apostasy.” It is parapipto, which means “to fall beside, to turn aside, to wander.” It is similar to the word for “trespass,” as found in Gal. 6:1 (“if a man be overtaken in a fault [trespass]”). So, v. 6 describes believers who have experienced the spiritual blessings of God but who fall by the side or trespass because of unbelief. Having done this, they are in danger of divine chastening (see Heb. 12:5–13) and of becoming castaways (1 Cor. 9:24–27), which results in loss of reward and divine disapproval, but not loss of salvation. The phrase “seeing they crucify” (v. 6) should be translated “while they are crucifying.” In other words, Heb. 6:4–6 does not teach that sinning saints cannot be brought to repentance, but that they cannot be brought to repentance while they continue to sin and put Christ to shame. Believers who continue in sin prove that they have not repented; Samson and Saul are cases in point. Hebrews 12:14–17 cites the case of Esau as well.

The illustration of the field in vv. 7–8 relates this truth to the image of the testing fires of God, a truth given in 1 Cor. 3:10–15 as well as Heb. 12:28–29. God saved us to bear fruit; our lives will one day be tested; what we do that is not approved will be burned. Note that the field is not burned, but rather the fruit. The believer is saved “yet so as by fire” (1 Cor. 3:15). So, the whole message of this difficult passage is this: Christians can go backward in their spiritual lives and bring shame to Christ. While they are living in sin, they cannot be brought to repentance, and they are in danger of divine chastening. If they persist, their lives will bear no lasting fruit, and they will “suffer loss” at the judgment seat of Christ.  Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Heb 5:1). Wheaton, Ill.: Victor Books.