Down to Earth But Heavenly Minded

What does Hebrews Chapter 6 mean?

Hebrews chapter 6 represents a high point in the letter. At the end of chapter 5, the author began another warning about the danger of rejecting the gospel in favor of a more culture-friendly faith. Specifically, this work is directed to persecuted Jewish Christians. Many such believers felt pressure to return to a less-controversial Judaism. Much of the material in this book is presented in a “good versus perfect” style. Hebrews shows how the relationship we have with Christ is the intended fulfillment of God’s plan.

The last verses of chapter 5 accused the readers of being spiritually immature. Despite being Christians for some reasonable amount of time, they were still hung up on simple concepts. This criticism echoes other warnings given so far in this letter. God’s intent for the Christian believer is not to be inert, but to experience continual growth and maturity. If we are lazy, disinterested, or careless, we not only miss the blessings of wisdom, we run the risk of disobedience or discouragement.

The author of Hebrews intends to explain some tough spiritual concepts, but realizes those reading this letter are probably not ready for them. All the same, his intent is to simply move along, presenting these truths as an opportunity for the audience to “catch up,” spiritually speaking.

Along the way, Hebrews chapter 6 presents comments about concepts such as “falling away” and “repentance” which are extremely easy to misunderstand. Context, here especially, is crucial in grasping the complete meaning of these verses. Many approach these verses superficially, and come away with the impression that the warning is about losing one’s salvation. Taken out of the surrounding passage, this is an understandable mistake. But, in context, it’s not nearly what the author intends.

The major interpretations of verses 4 through 6 include a loss of salvation (biblically impossible), those who are “almost but not quite” saved (contrary to the context), risk of disqualification from Christian service resulting in judgment based on disobedience (reasonable), and a hypothetical-but-impossible loss of salvation (also reasonable).

The ultimate meaning of these words is very similar to the example given of Israel’s failure at the borders of the Promised Land, from chapters 3 and 4. When Israel failed to show trusting faith, the nation was subjected to harsh judgment before being able to take their rightful place in Canaan. Hebrews warns the reader not to make this same mistake. Then, in chapter 6, the point is made that those who have learned the basic truths of the gospel, yet “fall away,” find themselves in a precarious position. Like a field that only bears thorns, there is only one way to restore them: fire. In context, this is not hell, but the cleansing fire of God’s judgment during one’s earthly life—just as Israel was tried, but not destroyed, in wandering the desert for forty years.

After this, chapter 6 continues to warn against spiritual immaturity, but with a more uplifting tone. The reader is reminded that God is faithful to reward those who seek Him. In fact, the promises made by God are absolutely secure, since they are tied to the ultimate standard of truth: God Himself. This brilliantly motivating passage ties together prior images, such as Christ’s high priesthood, the image of the Holy Places of the temple, an anchor, and a place of refuge. Our purpose in seeking to know God better, then, is fused to our trust in Him, and His promises, despite the struggles we may face in the world.

Chapter Context
Chapter 6 completes a warning begun in the last verses of chapter 5. The author has deep points to make, but doubts that the readers are ready for them. Yet the only course of action is to press on: there is no time to re-establish the ABCs of the faith. Spiritual immaturity prevents growth, leading to doubt, discouragement, and eventually to judgment. Those who only scratch the surface of Christianity, then fall into disobedience, can’t be restored to good standing until they’ve experienced some level of judgment. Rather than make that mistake, we should trust in the absolute promises of God, and the work of Christ, as we patiently pursue godly wisdom. Chapter 7 will resume the extensive discussion of Melchizedek’s priesthood.

Verse by Verse

Verse 1. Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God,

Hebrews 5:11 referred to the readers as “dull of hearing.” The terminology here implies someone who is sluggish, apathetic, or lazy. The problem is not a lack of time, or of intelligence. It is simply a lack of motivation. Given that this letter is written to persecuted Jewish Christians, there are many possible reasons for their slow growth. Fear of the world, a lack of confidence, or simple apathy could all have contributed to the problem. The solution, as explained here, is not to take additional time to establish the basics of the faith. Rather, the author intends to press on and allow the reader to catch up.

This perspective is crucial to understanding the statements made in verses 4 through 8. “Sitting still” is not really possible for a Christian. Our faith is either growing, or it is dying. A field full of dead weeds must be burned—symbolic of judgment—before it can start to produce again (Hebrews 6:8).

Verses 1 and 2 describe points which should already be familiar to the Jewish Christians reading the letter. All of these were points of disagreement between Judaism and Christianity. These were topics over which these readers felt attacked. This list also highlights a major temptation being confronted in the book of Hebrews: to abandon truth in favor of an easier, more popular faith.

The reference to “dead works” here is in the same context as other New Testament explanations of the Law. Merely following rules and rituals is not what saves us. In particular, the Old Testament Law was not meant to be the ultimate measure of faith; rather, it was meant to point us towards Christ (Galatians 3:24).

Context Summary
Hebrews 6:1–3 is the author’s answer to the problem posed at the end of chapter 5. The readers are spiritually immature, and so there is a good chance they will miss the deeper meanings which the book of Hebrews means to explore. Here, however, the author resolves not to waste time on elementary teachings. Instead, he will press on and allow the audience to ”catch up” as they are able.

Verse 2. and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment.

The early verses of chapter 6 explain how the author intends to handle the readers’ spiritual immaturity. Rather than moving on to mature faith, these early Jewish Christians were stuck in a rut. The dangers of this will be explained in the next few verses. For now, however, the author makes it clear that there is no value in re-teaching the basics. Moving forward is the only reasonable option, so that is exactly what the book of Hebrews will do.

The need to press on is key for interpreting verses 4 through 8. The danger presented in those words is tied to the problem explained in chapter 5, and addressed here. Spiritual immaturity leads to consequences which we do well to avoid.

Verses 1 and 2 contain references to several doctrines. These would have been considered basic, in the time Hebrews was written. They were also concepts which Judaism and Christianity interpreted differently. More than likely, these were areas where persecuted Jewish Christians were being pressured to return to Judaism. The purpose of spelling these out seems to have two purposes. First, to emphasize that these are only the beginning of one’s understanding of the faith. Second, that pressure from the outside world should not undermine our commitment to the truth.

A major theme of the conflict between early Christianity and Judaism was the purpose of ritual works. As men like Paul often stated, these were only meant to point the way to Christ (Galatians 3:24). They were never intended to be the final word on our relationship to God. For the Christian, this concept needs to be well-understood, and not subject to doubt. To take a step backwards, once again placing faith in these sacraments, would make it that much harder for a Christian to fully comprehend their own salvation.

Verse 3. And this we will do if God permits.

The primary intent of the book of Hebrews is encouragement. The world attempts to poison our faith, attacking it through doubts, persecution, ridicule, and harassment. Due to some combination of these factors, the original readers of this letter are stuck in a rut of spiritual immaturity. Rather than growing a deeper faith, they are trapped as spiritual infants. The danger of this, according to the next passage, is doubt and disobedience, which can only lead to judgment.

Verses 1 and 2 give examples of basic doctrines, particularly those which would have led to conflict between early Christians and their Jewish neighbors. A recurring theme in the book of Hebrews is the need to “hold fast” to Christ, rather than falling back into an imperfect understanding of God. The purpose of Old Testament rituals, sacraments, the Law, and so forth, is a key distinction between the ministry of Christ and the teachings of Judaism.

The author’s hope, expressed here, is that by skipping over these basics, and pressing on to deeper ideas, the readers will come to a better understanding. The phrasing is welcoming: “let us leave…this we will do.” Instead of wallowing in simplistic faith, the writer of Hebrews hopes to pull others into a fuller, more confident faith. This is done not only through dire warnings, as in the next few verses, but also with encouragement, as in the last parts of chapter 6.

These verses are important when interpreting the next part of Scripture. The imagery of verses 4 through 8 is set up as a contrast between moving forward with a growing faith, versus wallowing in an immature, unproductive one.

Verse 4. For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit,

Hebrews 6:4–6 is among the most-often-misunderstood passages in the entire New Testament. Without a clear grasp of context, these verses seem to directly counter the doctrine of eternal security. References in verses 5 and 6 to falling away, and a lack of restoration, are easily misconstrued to imply a lack of salvation. And yet, the Bible is not meant to be read like a stack of fortune cookies or horoscopes. Each word, every verse, and every phrase needs to be considered as part of a whole. Looking at these words, from that perspective, greatly changes how they are interpreted.

First, we need to maintain the entire context of the Bible. According to Scripture, our salvation is eternally secure (John 10:28–30). Just as salvation is not earned by works (Romans 3:20; 11:6), it cannot be lost by works (1 John 1:9). So once a person is legitimately saved, they are saved forever. The entire book of Hebrews is addressed to Christians, and the wording of this verse supports that. Those who “have tasted the heavenly gift” (Ephesians 2:8) and who “share in the Holy Spirit” (Ephesians 1:13–14; Galatians 3:2) cannot be any other than true believers.

Rather than a loss of salvation, verses 4 through 6 describe the possible consequences of immature, stunted faith. Such a condition leaves us vulnerable to the same doubt-driven disobedience which Israel experienced in the wilderness (Numbers 13—14). This was discussed in Hebrews chapters 3 and 4 (Hebrews 3:12–19; 4:11). Christians who lose their trust in God, and doubt fundamental doctrines, are implicitly siding with a view that Christ should have been crucified, and that what He said was not true (Hebrews 6:6). Once a person reaches that state, there is nothing to be done—by any man—in order to bring them back to a living, active faith. This is similar to the dire state described in places such as Proverbs 29:1 and 1 John 5:16–17.

God, however, is neither a man, nor is He limited as men are (Luke 18:27). God’s method of reaching such a Christian is given symbolically later in this chapter (Hebrews 6:7–8). Fields which fail to produce are treated with fire—often a symbol of God’s judgment (Hebrews 10:26–27). The field is not destroyed, but it is treated harshly. This, again, is the same pattern seen in Exodus when Israel was forced to wander for forty years. Doubt led to disobedience, leading to judgment, producing change, and eventually resulting in obedience and restoration.

An alternative interpretation is that these verses do bring up loss of salvation, but only as a theory. According to this view, the author intends to show that loss of salvation is impossible because it would imply a re-crucifixion of Christ. This is not unreasonable, but does not seem to fit the context as well as the explanation given above.

Context Summary
Hebrews 6:4–8 is frequently cited by those who doubt the doctrine of eternal security, easily more so than any other passage in the New Testament. For that reason, it can be said these words are among the New Testament’s most often misunderstood. Taken in context, this passage is a warning to Christians about the potential consequences of shallow, immature faith. Those who fall into doubt and disobedience cannot be ”restored,” except by the fire of God’s judgment. There is a natural flow in this part of Hebrews: from spiritual immaturity, to its consequences, to the confidence which ought to inspire our growth.

Verse 5. and have tasted the goodness of the word of God and the powers of the age to come,

A key component of this verse is the word “tasted,” which is sometimes used to suggest that the verse refers to those who have not made a full commitment to Christ. And yet, the same term is used to describe Jesus’ experience with death (Hebrews 2:9), which was not superficial. Verse 4 referred to those who had also “tasted” the gift of heaven (Ephesians 2:8) and “shared” the Holy Spirit (Ephesians 1:13–14; Galatians 3:2). In other words, these are not “almost” believers, but actual believers. Since the Bible, on the whole, makes it clear that salvation cannot be lost (John 10:28–30; 1 John 1:9), this passage is not a warning about damnation.

This passage is presented in connection to the story of Israel’s disobedience at the borders of the Promised Land (Numbers 13–14). This was a major theme of chapters 3 and 4 (Hebrews 3:12–19; 4:11). There, lack of faith led to disobedience. This resulted in God’s severe judgment, and only after that suffering was Israel able to progress. Here, in verses 4 through 8, the same basic dynamic is at work. Those who turn away from the basics of the faith, in response to doubts or disobedience, are beyond any rational arguments. Their only hope of restoration is the same as that of Israel in the wilderness, or a field choked with weeds and thorns: the “fire” of the judgment of God.

Note, this judgment is not destruction. God did not send Israel back to Egypt, or annihilate them. The farmer does not discard the field itself, but rather burns away what is choking it. The Greek term in verse 6 is not apostasia, from which we get the term apostasy, but rather parapesontas, which denotes an error, a wandering from the path, or a fall.

Here, the writer of Hebrews warns us; not that we can lose our salvation, but that we subject ourselves to harsh judgment if shallow faith causes us to fall into doubt and disobedience (Hebrews 3:6; 14).

Verse 6. and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

Verses 1 through 3 set up the motivation for this warning in chapter 6. Stagnant, immature faith is not merely weak, it is dangerous. Those who do not move beyond the basics of the faith risk straying from the truth, which is disastrous.

The central concept in verse 6 is the Greek word parapesontas, which means “to fall to the side, wander, or take the wrong path.” This is not the term apostasia, which produces the English word apostasy. The full context of the book of Hebrews, since chapter 3, has been the threat of doubt leading to disobedience. The primary example given is Israel, who suffered forty years of judgment for that very reason (Numbers 13—14). In the book of Hebrews, this illustrates how even a saved believer can suffer when they fail to “hold fast” in their faith (Hebrews 3:12–19; 4:11).

The book of Hebrews is written to persecuted Jewish Christians of the early church. The leading verses in chapter 6 described some of the basic differences between Judaism and Christianity. Those who continued to wallow in spiritual immaturity, doubting those very concepts, placed themselves in a dangerous position. The ultimate outcome of this weakness is explained here in verse 6. It’s important to recall that these words are all intended for saved believers—those who have “shared the Holy Spirit” (Hebrews 6:4; Galatians 3:2), and such persons can never lose that salvation (John 10:28–30). They can, however, sabotage their own effectiveness in serving God (1 Corinthians 9:27).

It’s also helpful to notice the specific structure of this sentence in Greek. All of these phrases are in a “present tense,” so that we could state the conditions as “who have…” done all of these things. That includes the rejection of Christ. In short, a Christian who falls into doubt, disbelief, and disobedience is siding—at least in practice—with the world which crucified Jesus. To “fall aside” from trust in Christ is to support the worldview which crucified Him. It means they are, as of the present time, impossible to reach. Once a person is in that frame of mind, no earthly argument or encouragement will bring them back.

The context of this verse not only depends on the setup of verses 1 through 3, but also the imagery of verses 7 and 8. There, a field which is unproductive is restored by fire—an often-used metaphor for the judgment of God. The field is not destroyed, just as the saved believer is not cast into damnation. However, the process of clearing away spiritual thorns and weeds is painful, to say the least. This work can only be done by God, not by men (Luke 18:27).

Christians cannot lose their salvation. However, those who falter due to a shallow, disobedient faith put themselves in a position where only hardship and suffering can bring them back.

Verse 7. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God.

Verses 7 and 8 are crucial to understanding the correct interpretation of verses 4 through 6. Just as verses 1 through 3 introduced the need for Christians to move beyond shallow faith, verses 7 and 8 explain God’s method for restoring those whose immaturity leads to a “falling away.” The metaphor given here is a farmer’s field, which either responds to rain by producing good crops, or by growing weeds and thorns. Productive fields are blessed. Weed-choked fields are not destroyed or discarded. Rather, they are burnt in order to clear all of those negative growths away.

Paired with the warnings of verses 4, 5, and 6, the meaning of this metaphor is more clearly understood. Christians whose faith is shallow, and who “fall away” into doubt and disobedience, are beyond the help of other men in coming back to a full faith (Hebrews 6:4–6). Such people are, in practice, siding with the world which crucified Christ. God’s method, then, is the same as that of the farmer: fire. In Scripture, fire is a frequent symbol of divine judgment (Hebrews 10:26–29; Isaiah 10:17).

The ultimate example of this, as used in the book of Hebrews, is the nation of Israel. The Jewish people doubted God and disobeyed Him at the borders of the Promised Land. This resulted in severe judgment, after which the nation was finally able to move on (Numbers 13—14). This living example is a major theme explored in chapters 3 and 4 of this book (Hebrews 3:12–19; 4:11). This is the overall context of this passage. The purpose is not to imply a loss of salvation, but the danger of being “disqualified” and judged accordingly, before one can be restored (1 Corinthians 9:27).

Verse 8. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned.

According to the early verses of chapter 6, Christians who wallow in a shallow, immature faith run the risk of “falling away.” In context, this means the same thing it did for the nation of Israel in Numbers chapters 13 and 14. There, fear caused Israel to disobey God’s command to enter the Promised Land. Rather than destroying them, God put Israel under harsh judgment: forty years of aimless wandering in the desert. Only after this was complete could they resume their progress into Canaan.

This history is used in Hebrews as a warning to saved Christians: those who allow doubt to produce disobedience don’t just risk losing their rewards. They also put themselves in line for harsh, cleansing judgment from God. The metaphor of verses 7 and 8 completes a thought begun in verses 1 through 3, and expanded in verses 4 through 6. Those who “fall away,” like Israel did, are like a field which receives rain, but only produces weeds. The farmer does not destroy the field, just as God does not damn the fallen believer (1 John 1:9; John 10:28–30). But the only remedy for a thorn-choked field is fire, to burn away the thorns and reset its progress.

In the same way, God’s fire and judgment on the fallen Christian does not mean a loss of salvation. Rather, it means experiencing pain and suffering, to prepare us to trust and obey. Those with a “shipwrecked faith” (1 Timothy 1:19–20) might well come back to full faith, after they have suffered. The warning of this passage is to avoid being in that state of “disqualification” (1 Corinthians 9:27).

This verse also helps to distinguish between fields which have always produced large amounts of crops, versus those who have yet to give a significant return. Both are still used by the farmer, and both still receive the rains from God. While the Bible makes it clear that saved Christians produce the “fruit of the Spirit” (Galatians 5:22–23), it does not claim that all Christians are equally productive.

In other words, saved believers all produce the same kind of spiritual fruit, but not the same quantity of spiritual fruit. Those who struggle in their spiritual walk are not necessarily showing signs of being lost. Rather, they might be experiencing a season of judgment preparing them for a more productive future. Where each person is, in terms of their own salvation, is always between them and God alone (1 Samuel 16:7). Human judgment is flawed, so we need to be careful how we use it.

Verse 9. Though we speak in this way, yet in your case, beloved, we feel sure of better things — things that belong to salvation.

Prior verses included a severe warning. After criticizing those who are lazy in their approach to Christian truth (Hebrews 5:11–14), the author resolves to move on to deeper ideas, even if some are not ready (Hebrews 6:1–3). Before this, he discusses the dire consequences of falling into doubt and disobedience (Hebrews 6:4–8). Instead of pressing forward with such an ominous tone, the writer switches to reassurance before resuming his teaching.

Although the consequences of “falling away” are extreme, the writer of Hebrews does not necessarily expect that everyone reading these words is in immediate danger of that fate. The point of giving his alert was just that: a loving, pre-emptive warning. Based on the evidence of their lives, there was good reason to think that they could move past their immaturity while continuing to serve God in faith.

Just as in Hebrews 5:9, immediate context determines which aspect of “salvation” is in mind here. The prior context is anchored in the example of Israel in the wilderness: disobedience leading to a loss of inheritance, and to judgment (Numbers 13—14). Chapter 5 reminded us of Christ’s example, in order to obtain this same type of “salvation” by obedience. Specifically, this is the idea of sanctification, or a gradual growth in Christ-like behavior. In this verse, just as in Hebrews 5:9, the term does not refer to heaven or hell, but to our conduct and character.

Another useful observation from this passage is that spiritual immaturity is not incompatible with good works. It is possible for a Christian to serve God well, and with sincerity, and yet still be stuck in spiritual immaturity. The danger presented by that condition exists even if the Christian’s lifestyle is godly.

Context Summary
Hebrews 6:9–12 provides a softer tone than the prior passage. The writer has criticized the Hebrew Christians for their lack of spiritual maturity, and warned them of the serious danger presented by such a shallow faith. At the same time, these verses indicate that they were doing well in their service to God and their love for others. This section of Scripture reassures the reader that the intent here is to encourage them to continued growth—not to frighten or intimidate them. The next verses will highlight the reasons all Christians can approach their faith with confidence.

Verse 10. For God is not unjust so as to overlook your work and the love that you have shown for his name in serving the saints, as you still do.

As in verse 9, the writer of Hebrews seeks to comfort those reading the letter. The early parts of chapter 6 were ominous, with warnings about how spiritual immaturity leads to faithlessness and God’s judgment. In verse 9, it is made clear that the Jewish Christians reading this letter are not necessarily doomed to this fate. Their good deeds, on behalf of God, are obvious.

This verse continues to emphasize this idea. The idea that God is absolutely fair—or “just”—in His attitude towards their good deeds is a preview of the next passage. The people who were criticized for being spiritually immature, and in danger of “falling away,” are at the same time living out a very Christ-like love for others.

This is a useful point to remember when discussing spiritual maturity. According to this passage, a person can serve God, loving others with good works, and yet still suffer from an immature approach to Christian truth. The intent of Scripture here is not to dismiss love and service, of course, but it is also not meant to relax the threat of “falling away.” Service to God is a good thing, and a sign of sincerity. But it’s important to love truth, and grow in wisdom, just as much as it’s important to live out our love for other people.

As in all other New Testament instances, the term “saints” is a general reference to all saved Christians. This is not a special category of religious heroes.

Verse 11. And we desire each one of you to show the same earnestness to have the full assurance of hope until the end,

Scripture is clear that we cannot earn our salvation by good works (Titus 3:5; Romans 11:6), but we are called on to pursue them (Matthew 5:16; Hebrews 10:24; James 3:13). Likewise, we cannot lose our salvation (John 10:28–30), but we are still warned against the dangers of “falling away” into doubt or disobedience (Hebrews 6:1–8). In verses 11 and 12, we see yet another example where believers are encouraged to seek a full, mature, purposeful faith in Christ, so that they can experience all of the hope and confidence we are promised (Hebrews 11:32–34; Galatians 6:9; Ephesians 4:13–15).

The intent is not for us to pay for our own redemption, or avoid losing it. Rather, verses such as this are about how we, as fallible people, perceive our own faith. Growing in service, like growing in truth, provides us with a reassuring proof that we’re following the will of God.

Verse 10 also anchors this reassurance to the character of God. Since God is absolutely fair—or “just”—there is no doubt that He will recognize the good deeds and hard work of His people. This reminder sets up the theme of the last verses in chapter 6: that our trust in God is secure because He is unchanging and incapable of lying.

Verse 12. so that you may not be sluggish, but imitators of those who through faith and patience inherit the promises.

This passage switches tone from the ominous warning of verses 6–8 to a more reassuring view. The good works being done by these persecuted Jewish Christians were good evidence that they had a sincere, living faith. Even in that reassurance, however, there is still room for improvement and instruction. Specifically, the readers need to pursue growth in their sense of hope—their trust, reliance, and confidence—in order to completely fulfill their calling.

Hebrews 5:11 criticized the spiritual condition of these same believers, calling them “dull of hearing.” The Greek term used there, nōthroi, is exactly the same word used in this verse to warn against becoming “sluggish.” The same general idea applies to both, which is laziness—a lack of effort or concern. While that specific problem does not seem to affect these Christian brothers and sisters, yet, it needs to be kept in mind for the future.

Prior verses made a point of warning about laziness in our approach to Christian truth. Here, the warning seems to be about laziness in our approach to our own hope. We need to guard our confidence in Christ, especially in a world which attacks it and persecutes those who believe. Rather than putting ourselves at risk of “falling away,” we need to diligently seek our faith. This is not meant to earn our salvation, but simply to maintain our assurance that we’re following the will of God.

Continuing this encouragement, the next passage gives the example of Abraham, who exhibited this very form of patient faith.

Verse 13. For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself,

In the prior passages, the writer of Hebrews has issued a warning. While the message was originally meant for persecuted Jewish Christians, the theme is relevant to all believers, even today. Those Christians who remain spiritually immature run the risk of falling to worldly pressure to compromise their faith. This results in God’s judgment. At the same time, Christians who live out a Christ-like love for others have good reason to think they can move beyond such a condition. They are well equipped to grow in truth, as long as they recognize their need to do so.

This passage explains why Christians can have such a strong confidence in their faith, even if their situation seems dire. Abraham is used as a key example of patient faith. Abraham was given many promises by God (Genesis 12:7; 17:5; 18:18), some of which he did not live to see completely fulfilled. Christians living when these words were first written had seen more of God’s promises fulfilled than Abraham did. And we, today, have seen more than those early believers did. The greatest of all promises is given in Genesis 22:16–18. Being given this guarantee by God was, itself, a fulfillment of God’s prior promises to Abraham.

Oaths are a nod to human weakness: we need to be reassured that the person making a promise “really means it.” In the case of God, all of His promises are grounded in an unchanging, perfect Creator who cannot lie. Later, this passage will explain that God’s perfect Word—the Scriptures—and His perfect nature work together to guarantee all that He promises to us. Christians can pursue growth in their faith, even when under persecution, because we have a hope “anchored” in Jesus Christ.

Based on these words, the writer seems concerned that the persecuted Christians he is writing to are in danger of running out of patience. They are doing well, for now, but there is a danger they might use up their reserves of persistence.

Context Summary
Hebrews 6:13–20 completes the transition from dire warning, to encouragement, back to the prior topic. Prior sections gave a strong warning against believers ”falling away” due to a shallow, immature faith. The passage immediately prior encouraged the readers that their good works proved sincerity. Here, the writer outlines the assurance which allows Christians to grow in their faith despite persecution. With Abraham as a prime example, these verses explain that Christians have the ultimate source of confident hope: the perfect high priesthood of Jesus Christ.

Verse 14. saying, “Surely I will bless you and multiply you.”

This specific guarantee from God is found in Genesis 22:17. The theme of this passage is confident reliance on the promises of God. Abraham serves as an example of this patient faith. God swore oaths to Abraham on His own name, since there is no one higher God could swear by. Using this human convention, Abraham was reassured that whatever God vowed to do, He really would do.

Abraham did not live to see all of those promises completely fulfilled. And yet, those who came after Abraham saw God’s oaths to him come true. Those descendants ought to have even more confidence in God, since they have seen that much more proof of God’s nature. In the same way, modern Christians have even more history to support the truth of God’s Word than the early church did, and we ought to be comforted as a result.

In the context of this passage, confidence is crucial. Those stuck in spiritual immaturity are still wrestling with doubts and fears about fundamental Christian doctrines. In order to move beyond that shallow grasp of truth—and the danger it represents—it’s absolutely necessary to have assurance, confidence, and trust in the promises of God. The writer seems concerned that whatever confidence his readers have, for now, might be wearing thin. For the Jewish Christians of the early church, there would have been no better example of that kind of faith than Abraham.

Verse 15. And thus Abraham, having patiently waited, obtained the promise.

As weak, limited people, we have a tendency to expect immediate results. Even if we know, intellectually, that some things take time, we still drift into doubt when events don’t play out according to our preferred schedule. The worst outcome of this human flaw is despair: to assume that, since a promise has not yet been fulfilled, that maybe it never will be. Or, that there was no truth behind the promise in the first place.

The book of Hebrews was written to persecuted Jewish Christians. They faced pressure to abandon the promises of their Christian faith. For some, this was especially dangerous; doubt and spiritual immaturity placed them at risk of “falling away.” A major component of solving this problem, according to the writer, is a purposeful approach to growing in both truth and love. This requires confidence: a personal conviction that what we’re seeking after is true.

For these same Jewish believers, there would have been no greater example of patient faith than Abraham. He waited a long time to see God’s promises fulfilled (Genesis 12:7; 17:5; 18:18; 22:16–18). In some cases, God did not completely fulfill those oaths until after Abraham had died. The Greek term used here for “patience” is makrothymēsas, which includes the idea of tolerating abuse from others without retaliating. In other words, Abraham needed to be patient towards his situation, and his struggles, while waiting for God to make good on His word. This purposeful, trusting, confident faith is presented as a mirror-image to the laziness denounced in Hebrews 5:11 and Hebrews 6:12.

Fortunately, history would show that God’s vows are unbreakable. This was meant to give the original readers of this letter confidence. Even more than Abraham, they had evidence that God’s Word, and His oaths, are absolutely proven true. Despite persecution, and what felt like a delay in God’s rescue, they could trust in Him. The ultimate “anchor” for this hope, explained in the next passage, is found in Jesus Christ.

Verse 16. For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation.

The concept of an “oath” is grounded in our acknowledgement of human sin. The need to give others extra assurance that we are not lying, in and of itself, is a response to human dishonesty. The fact that we almost always ground an oath in something higher than the person making the oath in the first place also recognizes the limited, fallible morality of mankind. The reassurance that such an oath produces is both a human convention, and a human need.

This is the reason God chooses to use the concept of an “oath” in certain situations. As an unchanging, perfect, absolutely good being, God cannot lie or change. Everything God says is absolutely true, and He has the power to do anything He says He will do. But, for the sake of human reassurance, there are times when God swears an oath (Hebrews 6:17). Of course, since there is nothing higher than God, He swears on Himself. Trusting in who God is, and what He has done, is critical to our confidence as we grow in faith.

Abraham, according to this passage, is the key example of this kind of patient faith. He saw God fulfill promises, even as there were some promises which God did not completely fulfill until after Abraham’s death. The persecuted Jewish Christians reading this letter for the first time, however, had seen the fulfillment of those oaths in history. Even more than Abraham, they had reasons to be confident in the legitimacy of the promises of God.

The ultimate source of our assurance, however, has come in the form of Jesus Christ. With Him as our “anchor,” Christians ought to be convinced enough to grow in truth and love, despite our hardships.

Verse 17. So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath,

Oaths are what insecure, fallible human beings expect from sinful, fallible human beings in order to have confidence in a promise. There is a natural human tendency to be suspicious of another person’s word. Oaths are meant to add an extra layer of reassurance that we’re telling the truth. Of course, if a person is fundamentally honest, then there’s no purpose to such a vow, other than to make the other person feel better.

This is exactly why God chooses, at times, to use the concept of an oath when dealing with humanity. As the prior verse indicated, human oath-makers have to swear on something greater than themselves. In God’s case, there can be nothing higher to swear on, other than Himself. And, as the next verse will show, the facts of history and the nature of God provide two infallible proofs that His oaths are always reliable.

The context of this theme is confidence leading to obedience, maturity, and growth. When we’re persecuted, we might doubt God, and lack the drive to grow in our faith. This, in turn, makes us all the more vulnerable to attacks, and more likely to “fall away.” Instead, we should recognize the absolute reliability of God’s promises, and seek to grow in both truth and love. The ultimate expression of this promise, and the best reason for our hopeful confidence, is the “anchor” of Jesus Christ.

According to the Bible, all believers are spiritual heirs of the promises made to Abraham (Galatians 3:29). While we are not all physical heirs, or part of the literal nation of Israel, we are part of the promises God made to that patriarch.

Verse 18. so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us.

The first part of this verse refers to “two unchangeable things” which prove that God’s oaths are absolutely reliable. One of these is the very nature of God: He is all-powerful (Psalm 68:34; Job 42:2), He cannot change (Malachi 3:6), and He cannot lie (Numbers 23:19), therefore whatever He promises is absolutely certain. The second item is the evidence of His truth as given in His word; this means real-world history as described by the Bible. That which God has promised to do, history proves He actually has done. In the case of the original readers of Hebrews, this includes seeing how God fulfilled His promises, even if Abraham did not live to see all of them completed.

The second part of this verse begins an interesting combination of images, used to describe the level of confidence Christians can have in the promises of God. The first image, given here, is that of fleeing to a refuge. In the Old Testament, there were cities of refuge where fugitives could run in order to escape vigilante justice (Numbers 35; Joshua 20). People of that era also used fortified buildings, caves, or cliffs as safe-houses against invaders or disasters. As it applies to the Christian experience, this suggests the idea of escaping death, or at least the condemnation brought by the world.

Later verses will add two additional images to this statement. First is that of an anchor, which represents hope and security. The other is the inner sanctuary of the Temple, something the book of Hebrews will mention frequently (Hebrews 6:19; 9:11–12).

Verse 19. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain,

The purpose of these last verses in chapter 6 is encouragement. In order for Christians to move beyond spiritual immaturity, they need to experience a sense of confidence in their faith. That assurance ought to come naturally when we consider examples such as Abraham. He was given promises by God, and history proved those oaths be true. In the prior verse, the writer began to weave three separate concepts together.

The first metaphor was that of fleeing to a refuge. This could be a reference to the Old Testament cities of refuge (Numbers 35; Joshua 20), or the general idea of a fortress or safe-house. In either case, the point is safety and security. Those within the refuge are safe from whatever danger they were fleeing.

The next image applied to our confidence is that of an anchor. This was a common symbol of hope, both before and during the early Christian church. Anchors prevent a ship from being swept away by wind or waves. What’s more interesting, and relevant to this particular use, is that anchors are often placed away from the ship. In a harbor, for instance, sailors would carry the anchor some distance away, securing it to a reef, or the shore, or the dock. This aspect of an anchor makes more sense in light of the next image brought out in this verse.

The third image used to explain our hope is that of Christ entering “the inner place behind the curtain.” This has already been referenced in the description of Christ’s High Priesthood for all believers (Hebrews 2:17; 4:14), and a reason for our confident approach to God in prayer (Hebrews 4:16). Here, it again represents the way in which Christ precedes us. The next verse will refer to Jesus as our “forerunner,” much as Hebrews 2:10 called Him the “founder of [our] salvation.”

Put together, these separate images create a powerful message of reassurance. Christ has “anchored” our hope of “refuge” in the very presence of God: the “inner place.” Prior verses pointed out the absolute and unchanging value of God’s promises (Hebrews 6:13–18).

Just as the anchor which holds a ship is not in the exact same place as the ship itself, our hope is not in this world. Rather, it is in a holier, greater place. Since Christ has gone ahead of us, in order to secure our salvation, we should have absolute confidence. That confidence ought to lead us to greater faith, and growth in both truth and love.

Verse 20. where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.

The previous verses blended three distinct images into a single, powerful, encouraging point. Christ’s work on our behalf combines the principles of a refuge, an anchor, and the Holiest of Holies of the Old Testament temple. Mixed together, the message is that Christ has gone ahead of us, as our example and our High Priest, and anchored our hope. That anchor is not affixed here, in our present circumstances, but in the ultimate source of truth and holiness. For this reason, we can be confident in the promises of God (Hebrews 6:18), and hold fast (Hebrews 3:6; 4:14), to a confident and growing spiritual maturity, in both truth and love.

This verse uses the Greek term prodromos, translated into English as “forerunner.” This is similar to the reference in Hebrews 2:10, which used the word archēgon to call Jesus the “captain,” or “author” or “founder,” of our salvation. This helps to blend the reference to an anchor with Christ’s entry into the inner sanctuary; sailors would often carry a ship’s anchor to a more secure point in order to attach the anchor as solidly as possible.

The final statement of this verse ties together this gradual flow from warning (Hebrews 5:11—6:8), to praise (Hebrews 6:9–12), to encouragement (Hebrews 6:13–19), and finally back to the original topic: the priesthood of Melchizedek. Masterfully, the writer does this by referring to yet another promise of God, and one already used in this book: that of Psalm 110:4. This same promise was previously applied to the priesthood of Christ (Hebrews 5:6), just prior to the warnings of chapter 6, bringing the discussion full-circle.

End of Chapter 6.

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