IF THEY SHALL FALL AWAY
By
ARLEN L. CHITWOOD.
[The following exposition of Hebrews 6: 3-6, is from a chapter out of the author's book: "Let Us Go ON"]
"And this will we do, if God permit. For it is impossible for those who were
once enlightened, and have tasted the heavenly gift, and were
made partakers of the Holy Spirit, and have tasted the good word of God,
and the powers of the world to come, If they shall fall away, to renew them again
unto repentance; seeing they crucify to themselves the Son of God afresh,
and put him to an open shame" (Hebrews
6: 3-6).
The
announcement has gone forth, "through the Church," to Satan and his angels in the heavens, that
they are about to be replaced. Both
"Christ,"
the Head, and the "Church," the
body, are on hand, awaiting that day. And Satan, through a
knowledge of this fact, can only know that his time is short and his
days are numbered.
Christ
has shown Himself fully qualified to take the [millennial] kingdom* (Matt. 4: 1-11),
He has paid redemption's price to redeem fallen man so man can be brought back
into the position for which he was created in the beginning (cf. Gen. 1: 26, 28; 3: 15; John 19: 30.), and the Holy
Spirit is in the world today calling out the
bride** who will ascend the throne with
the Son in that coming day.
[* Christ has two kingdoms. Here it is
the millennial kingdom upon this earth for “a thousand years” (Rev. 20: 4, 6). This is the kingdom which will
remain until the time when Christ/Messiah “delivers the kingdom to
God the Father after destroying every rule and every authority and power” (1 Cor. 15: 24, 25, R.S.V.). It will be replaced
with His eternal kingdom in - “a new heaven and a new
earth” (Rev. 21:1). “He who sat upon the throne said, ‘Behold, I make all things new’” (verse 5).
** Keep in mind: the Bride is not the
Church – members of the body of Christ - but are those
(from all dispensations) which aretaken out of ‘the Last Adam’s ‘BODY,’ as Eve was taken out of the First Adam’s body. Gen. 2: 21; Rev. 19: 8. It is not the imputed
righteousness of Christ that one gains entrance into the coming millennial
kingdom, but the disciple’s STANDARD OF PERSONAL RIGHTEOUSNESS. Matt. 5: 20.]
And
Satan and his angels don't any more like the thought of Christ and Christians
one day occupying the heavenly places which they presently occupy than the
Gentile nations in the land of Canaan almost 1,500 years ago (under Satan's
direction and control) liked the thought of the Israelites coming in and
occupying that land in their stead. Thus, the warfare of Eph. 6: 11 rages.
And,
because of this warfare, Christians are called upon to make the necessary
preparations. They are called upon to properly array themselves for
the ongoing "battle," a battle
which is very real. And there is a
"prize" in view, which is also very
real - that of one day being
accorded the privilege of occupying a position as co-heir with Christ in His [millennial] kingdom
(cf. Phil. 3: 10-14); and this prize can
be either won (through overcoming in the battle) or lost (through
being overcome in the battle).
Then the third major warning in Hebrews (chapters
5 & 6) centres around Genesis 14: 18, 19
for its spiritual lessons - the only historic account of Melchizedek in the
entire Old Testament (Psalm 110: 4, the only
other reference to Melchizedek in the Old Testament, draws from Genesis 14: 18, 19). And though the account
is very brief, it is fraught beyond compare with spiritual significance.
The whole of that which is taught in the spiritual lessons in Hebrews, chapters five through seven draws primarily from the whole of that which
is taught surrounding Melchizedek in this one Old Testament passage.
Melchizedek
was a king-priest in
The
writer of Hebrews dealt with this subject (Heb. 5:
1-10), then he dealt with spiritual babies "in Christ" who were not mature enough to understand these
things (5: 11-14), and then he exhorted
these immature Christians to leave the foundational truths and go on unto
maturity (6: 1, 2).
And
there is no getting around one central truth in this section of Scripture:
Maturity in the faith, as it is set forth in Hebrews
5: 1- 6: 2, has to do with coming into a knowledge and understanding
of those things which the Word of God reveals concerning that future day when
Christ reigns over the earth as the great King-priest, "after the order of Melchizedek." That
which is stated in Hebrews 6: 3 ("And this will we do, if God permit") and the
heart of the warning itself in Hebrews 6: 4-6 ("For it is impossible ... ") MUST be understood
within the framework of that which has preceded.
These verses must, contextually, be understood as having to do with Christians [regenerate believers] coming
into a knowledge and understanding of the things surrounding Christ's coming [millennial] reign
over the earth.
Reading
into Hebrews 6: 4-6 the thought of [eternal] salvation
by grace through faith (as so many do) is not only completely out of line with
the context but it is also completely out of line with any Scriptural teaching
concerning salvation by grace through faith, beginning with the opening two
chapters of Genesis. The context has to do with Christian maturity (which
centres on coming into an understanding
of specific future things, for a revealed purpose); and salvation by grace
through faith centres around the Christians' present possession (based on the
finished works of the Triune Godhead - (1) the finished work of the Son at
Calvary, and (2) the finished work performed in the life of the believer
[performed on the basis of and made possible through the Son's previous and
finished work]).
Hebrews 6: 4-6 has to do strictly with God's present and future work in the lives of
Christians, not with His past work, effecting their present position, "in Christ." This section of Scripture is written to and has to do solely with those who are already
saved, and it has to do specifically
with bringing these saved individuals into a mature knowledge and understanding
of the things surrounding Christ's coming reign over the earth, as King-priest,
" after the order of Melchizedek."
AND THIS WE WILL DO IF ...
Hebrews 6: 3 should be taken at face value. That is, "We will go on unto maturity [vv.
1,2], if God permits us to
go on." And one is then left with the thought that God will not permit some Christians to go
on unto maturity.
Leading
into Hebrews 6: 3, the writer had previously
reprimanded a group of Christians for their lack of spiritual maturity.
They had been saved for a sufficient length of time that all of them should
have been well enough grounded in the Word that they could do two things: (1)
be able to understand the teachings
surrounding the coming of Melchizedek priesthood of Christ, and (2) be able to
teach others these things as well (5: 10-14).
Then,
following the reprimand, the writer exhorted these same Christians to leave
"the first principles [the rudimentary
things of the Christian faith]" and "go on
unto perfection [maturity in 'the faith']"
(5: 12; 6: 1, 2).
Then
after this comes the statement that going on unto maturity is conditional.
It is conditioned on God allowing the person to go on. But bear in mind
that this is not maturity in what might be considered a general sense; rather,
the reference is to maturity in a specific sense. This is maturity in
that which Scripture calls "the faith" or "the
word [or ‘message’
N.I.V.] of the kingdom"
(cf. Matt. 13: 19; 1 Tim. 6: 12; Jude 3) -
maturity in things surrounding Christ's coming reign over the earth "after the order of Melchizedek" (Heb. 5: 10ff).
Thus,
the writer is dealing with a specific realm of Biblical teaching which is
little understood by Christendom today.
And this would provide the basic explanation (in conjunction with the
working of the leaven in Matt. 13: 33) for
the existing situation. Not only is
there a present lack of knowledge (much less an understanding) concerning this
whole overall message in Christendom but something even beyond this
exists. Along with the lack of knowledge (and understanding), an overt
aversion - more often than not - is exhibited toward any teaching on the
subject.*
[* An ever increasing number of regenerate believers
are becoming A-millennialist! The editor was told that it was “dangerous” for him to be using the word
‘millennial’! Is there a better
adjective to describe the kingdom over which Jesus Christ will be the “King of kings and Lord of lords?” Is it not a dangerous to distort the truth by
spiritual interpretations which make the Word of God ineffective?; and is it
not a “dangerous,” to be seeking to destroy “the faith” of some by neglect of the numerous divine
prophecies, which are awaiting their literal fulfilment? Psa. 72; Isa. 2:1-4;
(Note,
by way of passing, that an aversion of this nature invariably emanates from two
spheres: (1) ignorance rather than knowledge, and (2) immaturity rather than
maturity.
And,
projecting the matter out to the end of the dispensation [this evil age], this
is the message Christ will not find being taught to Christians in the Churches
at the time of His return. Though this is the central message which Christians are supposed to hear once
they have been grounded in the rudimentary things of the Word, Christ
stated that by the end of the dispensation, at the time of His return,
conditions will have become so completely contrary to the way they should exist
that He will not find "faith [lit., 'the faith']
on the earth" (Luke
18: 8).
The
reason why God will not allow certain Christians to go on into an understanding
of these truths is given in the verses which immediately follow (vv. 4-6), which comprise the heart of the warnings
itself. Verse three forms a connection
between that which has preceded and that which follows; and this verse must,
accordingly, be understood in the light of the complete context - verses both
preceding and following.
Very
briefly, note the verses leading into Heb. 6: 3
before going on to the explanation. These verses explain the matter from
the standpoint of one type, and then the explanation explains it from the
standpoint of another type.
Hebrews, chapter five draws its spiritual lessons from Genesis,
chapter fourteen (and Psalm 110,
which also draws from Gen. 14.) The subject has to do with Abraham meeting
Melchizedek following the battle of the kings.
Melchizedek,
at this time, brought forth "bread and wine"
and blessed Abraham, "of the Most High God,
possessor of heaven and earth" (Gen. 14: 17-19). This, of course, points to
that day in the antitype, following the battle of the kings (Rev. 19: 17-21), when Christ comes forth with
"bread and wine" - as King-priest,
"after the order of Melchizedek" - to
bless Abraham and his descendants*,
both heavenly and earthly (Matt. 26: 29).
[* This blessing must include certain regenerate believers
also since: “There is neither Jew or Greek, there
is neither slave or free, there is neither male or female; for you are ALL ONE in Christ Jesus. And if you are Christ’s, THEN YOU ARE ABRAHAM’S OFFSPRING, HEIRS ACCORDING TO PROMISE:” (Gal. 3: 28, R.S.V.). But, we who are regenerate must take care
because in the same letter and addressing the same redeemed people of God, the
inspired apostle says: “… I warn YOU, as I warned you
before, that those who do such things SHALL NOT INHERIT THE KINGDOM OF GOD:” (5:
21).
It
is divine warnings like this one which are being glossed over and ignored by
the vast majority of Bible expositors today!
How can Paul’s words of warning be applicable to any other than those
who are regenerate? and how can they refer to eternal
life, to be enjoyed in an eternal kingdom in: “A new heaven and a new earth” (Rev. 21: 1)?
The eternal kingdom and eternal life, will be enjoyed by ALL the regenerate of all ages; but
only after
this earth will “pass away … and the elements be dissolved with fire, and the earth and
the works that are upon it … burned up” (2 Pet. 3: 10).]
Now
note something about the type, which must carry over into the antitype.
Abraham, after meeting Melchezedek, no longer
manifested any interest in the things of this world. The king of
"I have lift up mine hand unto the Lord, the most high God,
the possessor of heaven and earth, That I will not take from a thread even to a
shoelatchet, and that I will not take anything that
is thine, lest thou shouldest say, 'I have made Abraham rich': Save only that
which the young men have eaten ... " (Gen.
14: 22- 24).
Having
met Melchizedek, Abraham manifested total disinterest in that which the king of
Abraham,
through this experience, could only have gained a whole new perspective on the
present in relation to the future, and vice versa. Thus, Abraham,
relative to the magnanimous offer of the king of
And
this is where Christ comes into the picture in prophecy as the great King-Priest,
"after the order of Melchizedek."
The Father - "the Possessor of heaven and earth"
(Gen. 14: 22) - has given all that He
possesses unto the Son (cf. Gen. 24: 36; 25: 5;
John 16: 13-15); and that coming day, with the Son occupying both His
own throne in the heavens and David's throne on the earth, blessings
will flow out to the Gentile nations through the seed of Abraham ("possessor of heaven and earth [through
inheritance]") from both heavenly and earthly spheres.
And
when a Christian sees [the coming “glory” of] Christ,
within this framework, as King-Priest, "after
the order of Melchizedek," this should drive him to manifest
the same attitude toward the things of this world as Abraham manifested toward
the things of the world after he met Melchizedek. In the words of the
song, "the things of this world" should
"grow strangely dim." The
Christian should possess an entirely new perspective on the present in
relation to the future, and vice versa.
But,
how often is the preceding really the case in the lives of
Christians? How many really understand these things? Or, how
many really view matters within the framework of the light of His glory
and grace?
And
therein lies the secret to questions surrounding Heb. 6: 3. We are dealing with the very
choicest of God's choice things which He has set aside for Christians, and
God has placed certain conditions around allowing
Christians to move into a knowledge of the Son in this realm (cf. Phil. 3: 10-14).
God knows what is in man; and He also knows what man coming into a knowledge and understanding of these things will, too
often, do.
God knows that numerous
Christians, are coming into a knowledge and
understanding of Christ as King-Priest,
"after the order of Melchizedek," would not manifest the same attitude at all
toward the world as Abraham manifested after he met Melchizedek.
They would, instead, either continue in or one day return to their
worldly interest and involvement (cf. 1
John 2: 15-17), which is within a world presently ruled by Satan and
his angels. And by so doing,
such Christians could only bring shame upon Christ's name (this will be
further dealt with later in the article within the framework of that which is
stated in v. 6).
The
matter surrounding God allowing or not allowing a Christian to go on unto
maturity though should be viewed more within the framework of man's attitude
toward these things than it should within the framework of God's omniscience
per se. Scripture clearly states, "If any
man will do ['is willing to do'] his will, he shall
know the doctrine ..." (John 7: 17).
That
is, Do you really want to know Christ as "author
['source'] of eternal* salvation [*salvation for the age (the Messianic
Era)]"? (Heb. 5: 9). Are you serious
about the present warfare and one day coming into realisation of the
proffered inheritance? If so, there should be no reason why God would not
allow you to go on into a knowledge and understanding of the various things
surrounding His Son's coming reign over the earth.
But,
if on the other hand, an interest in and a seriousness
about the matter are not present, there is no Biblical reason why God
should allow such a person to go on into a knowledge and understanding of these
things. In fact, within a Biblical perspective, the opposite would exist
instead. From a Biblical perspective, God would not allow such a person
to go on, for a revealed reason.
And
with this in mind, we're ready to go on into the heart of the warning and see
the explanation to verse three from the
perspective of another type.
FOR IT IS
IMPOSSIBLE ...
Hebrews 6: 4-6 is looked upon by numerous Christians as probably the most difficult,
and sometimes controversial, passage in all Scripture. And the reason why
the passage is looked upon after this fashion is because of an erroneous
interpretative approach. The passage is invariably approached from the
standpoint of teachings surrounding the Christians' presently possessed eternal
salvation - salvation "by grace through faith."
The
passage though, as previously stated, doesn't deal with this subject.
And, not dealing with this subject, it is understandable why those who seek to
interpret the passage from the standpoint of teachings surrounding [eternal] salvation
by grace through faith find themselves in unfamiliar surroundings. And
not only is this the case, but they also invariably find themselves being
forced into erroneous views concerning [eternal] salvation.
Then,
beyond the preceding, the correct subject matter is not even being dealt
with. Rather, through this erroneous interpretative approach, the correct subject matter is, instead,
being completely obscured. And such can only foster the present work
of the enemy as it is outlined in 2 Cor. 4: 4 - blinding the minds of Christians relative
to "the gospel of the glory of Christ" (A S V).
Contextually,
Heb. 6: 4-6 must be looked upon as dealing
with four basic issues surrounding Christians, from the standpoint of possibility:
(a) Christians coming into a mature knowledge and understanding of the things
surrounding Christ as King-Priest, "after
the order of Melchizedek," (b) the
same Christians falling away (apostatising), (c) that which would befall
such Christians, and (d) how such an act on the part of Christians would
negatively reflect upon Christ Himself.
These
four issues will be dealt with under two subsequent
headings. Issues under "a" and "b" will be dealt with under
the first; then issues under "c" and "d" will be dealt with
under the second.
1. Once Enlightened ... but Fell Away
Certain
descriptive words appearing in verses four and five
make it virtually impossible to look upon these verses as describing unsaved
[unregenerate]
people.
There
is the word "enlightened" (v. 4), which is used in Hebrews
10: 32, translated "illuminated."
And according to 1 Cor.
2: 14, "the natural man" cannot
be enlightened or illuminated in spiritual matters. Then, beyond that,
the passage is dealing with things other than the "milk" of the Word; it is dealing with "strong meat" (5:
12-14).
Then
there is the word, "tasted" (vv 4,5). This is
the same word used for Christ tasting
death "for every man" in Heb. 2: 9. The experiences entered into by
those in Heb. 6: 4, 5 must be looked upon as a tasting to the same extent that
Christ tasted "death" at
And
the last descriptive word is "partakers"
(v. 4). This is the same word
translated "fellows" in Heb. 1: 9 and "partakers"
in Heb. 3: 1, 14. This is the word metochoi, which could be better translated,
"companions." It is used in chapters one and three
describing Christ's co-heirs, His companions, in the coming day of His power.
Being
"enlightened," tasting "of the heavenly gift," tasting "the good word of God," and tasting "the powers of the world [Age]
to come" form a description of
Christians progressively coming into a mature knowledge and understanding of
the things surrounding Melchizedek from chapter five.
It, thus, has to do with Christians falling away after coming into this
mature state is drawn from the type dealt with prior to the introduction of
Melchizedek in chapter five - the Israelites
under Moses (Heb. chapters
3 & 4).
The
Israelites under Moses passed through similar experiences within the framework
of their earthly calling, climaxed by their hearing the report of the twelve
spies and tasting the actual fruits of the land which they had brought back
with them. And that which happened to the Israelites at this point (in
the type) is where one must go in order to understand the falling away and
accompanying statements (in the antitype) in Heb. 6: 6.
The
Israelites at Kadesh-Barnea were in possession of the
Word of God (received at Sinai), God dwelling in their midst (in the Holy of
Holies of the tabernacle, built and erected at Sinai), they had heard the
report of the spies, and they had tasted the actual fruits of the land (brought
back by the spies). And occupying this position, they were then ready to
enter the land, conquer and possess the land, and subsequently realise their
calling in the land as God's firstborn son.
They,
at this point, were in possession of what could only be looked upon as a mature
knowledge of the whole matter. They understood their calling and that
which lay out ahead. And it is at this point that they fell away and, within
the framework of that stated in the antitype in Heb.
6: 4-6, found it impossible to be renewed "again unto repentance."
2. Impossible to Renew Again ... Because ...
The
report which the spies brought back concerning the land was both positive
and negative. It was a good land, flowing with "milk and honey"; but the inhabitants, which
included ‘the Nephilim,’
were strong and lived in walled cities (Num. 13:
26-29, 32, 33).
Caleb
and Joshua, exhorting the people, said, "Let us go
up at once, and possess it; for we are well able to overcome it."
But the remaining spies said, "We be not able to
go up against the people; for they are stronger than we" (Num. 13: 30, 31).
The
people of
They,
in the words of the antitype, fell away. They had turned their
back upon God, and God, correspondingly, turned His back upon them.
Because of that which had transpired, the most severe judgement possible was
pronounced upon the entire accountable generation. Every single individual
comprising that generation, twenty years old and above, save Caleb and Joshua,
was to be overthrown in the wilderness.
And
once this apostasy had occurred (with
its corresponding produced judgement), there could be no renewal "again unto repentance" (as in the
antitype). And the reason, drawing again from the antitype ("crucify to themselves the Son of God"), is
because they had brought shame and reproach upon the One (God) dwelling in
their midst, Who was to lead them victoriously into the land.
("Repentance" simply means a change of mind.
And in both the type and antitype, the change of mind is on the part of God,
not on the part of the Israelites [type] or on the part of Christians
[antitype].
The
Israelites, the very next day, repented (changed their minds). They "rose up early" and sought to "go up unto the place" which the Lord had
promised. But the Lord didn't repent (He didn't change His
mind). He was no longer with them relative to their entering the land and
victoriously combating the enemy; and, consequently, the Israelites, trying to
enter apart from the Lord's leadership, were smitten and driven back (Num. 14: 40-45).
And
that's what Heb. 6: 4-6 is about. If God allows a Christian to come into a mature knowledge
of His Son's coming reign as King-Priest, "after the order of Melchizedek," and that Christian apostatises, the same thing will occur as that
which occurred with the Israelites under Moses (it would have to, for the
antitype must follow the type in exact detail.
The Christian would be cut off insofar as those things
surrounding his calling were concerned. He would not be allowed to subsequently enter that
heavenly land to which he had been called and victoriously combat the enemy
therein. He could never be brought back to the position which he had
previously occupied. Which is to say, he could not be renewed
"again unto repentance."
Though the Christian may later change his mind
about the matter (as the Israelites did), God would not change His mind
(as in the type).
The Christian, like the Israelites, would be overthrown on the right
side of the blood - [i.e., overthrown
in the desert as they journeyed toward their inheritance in the land out ahead,
and after finding salvation in
And
the reason for such severe judgement on God's part results from the fact that,
through this act, such a Christian could only bring shame and reproach upon the
name of Christ. Note the entire expression, "crucify to themselves the Son of God afresh ['afresh' is not in the Greek text, though implied], and put him to an open shame" (v 6). The thought has to do with the shame
and reproach surrounding
But
subjecting the Son to this type shame and reproach at the hands of the world is
very possible today; and such shame and reproach can result from the act of any
Christian falling away in the antitype of the Israelites at Kadesh-Barnea.
A
Christian though, to fall away after this fashion, would have to do two things:
(a) He would first have come into a mature knowledge
and understanding of the things surrounding Christ's coming [millennial] reign over the earth, and
(b) he would then have to apostatise after the same fashion in which the
Israelites apostatised (looking away from Moses and the land [an earthly
land], back to Egypt; that is, looking away from Christ and the land - [the millennium, in the age
to come] -
back to the [present] world - [during this evil age]).
And
doing this, a Christian would be subjection God's Son to the same type humiliation
and shame which He experienced at
And
this is something which God will not allow. Thus, the verse,
"And this will we do [we will go on to maturity in the
things surrounding Christ's coming reign over the earth], if God
permit [if God permits us to go on]."
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