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Originally posted by WildB:
Hos.4

1. [16] For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place.

Hos.11

1. [7] And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

Hos.14

1. [4] I will heal their backsliding, I will love them freely: for mine anger is turned away from him.

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Originally posted by Good NewsforAll:
Hebrews 6:4 For it is impossible to bring back to repentance those who were once enlightened—those who have experienced the good things of heaven and shared in the Holy Spirit, 5 who have tasted the goodness of the word of God and the power of the age to come—

6 and who then turn away from God. It is impossible to bring such people back to repentance; by rejecting the Son of God, they themselves are nailing him to the cross once again and holding him up to public shame.


We can always be forgiven,but this is talking about the ones who totally turn their backs on God with a hardened heart. It's like crucifying Jesus all over again.

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The Cure For Apostasy
By John Woodward
September 9, 2004
A Study of Hebrews 6:1-9

Dr. John Woodward

To be assured of Christ as your source of living, you need to be assured of His salvation. However, the warning passages in Hebrews 6:1-9 and 10:26-39 are sometimes used to question the security of the believer. Let's consider a brief explanation of these passages in their context.

This article will explore the meaning of Hebrews 6:1-9: "Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection, not laying again the foundation of repentance from dead works and of faith toward God, of the doctrine of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. And this we will do if God permits. For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame" (Heb. 6:1-6).

This passage has been a challenge to Bible students and space does not allow for an exhaustive treatment of the various grammatical and theological viewpoints. But, the following analysis seems is most in harmony with the context of the passage and the teaching of the New Testament as a whole.

Let's start with the background. This epistle was written to a predominantly Jewish readership that was being persecuted for their confession of faith in Jesus as the Messiah (Christ). Although the monotheism of the Jews was permitted under Roman law (due to their zeal and heritage) the religion of being "Christian" was not exempt from the imperial requirement to confess Caesar as Lord. Evidently some who has professed faith in Jesus had returned to the economic, social, legal, and religious safety of Judaism.[1] They were once again looking to the familiar Old Testament rituals (as practiced at the Temple in Jerusalem prior to is destruction in A.D. 70).

The writer's "word of exhortation" (13:22) repeatedly warned these vacillating "converts" about the fatal consequences of looking away from Christ for a means of salvation. "... how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?" (Heb. 2:3,4).

Leading up to chapter six is a section that rebukes the congregation for their lack of learning and neglect of spiritual growth: "For though by this time you ought to be teachers, you need someone to teach you again the first principles of the oracles of God; and you have come to need milk and not solid food. For everyone who partakes only of milk is unskilled in the word of righteousness, for he is a babe. But solid food belongs to those who are of full age, that is, those who by reason of use have their senses exercised to discern both good and evil" (Heb. 5:12-14). The best way to gain confidence in the faith is to learn; the best way to demonstrate life is to grow.

So the writer urges, "Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection" [i.e., maturity-Col. 1:28; 4:12]. The teaching about Christ's high priestly ministry in chapters 7-10 would be like solid food in comparison to milk. Therefore, the basic (milk) teachings would not be reviewed at this juncture (6:1,2).

Another reason for going on to a more comprehensive understanding of Christ's superiority to the Old Covenant priesthood was that these basics would not be adequate to restore a backslidden believer (a professing believer who had returned to confidence in the Temple rituals or was tempted to do so). Such a turning away from Christ is known as "apostacy" (2 Peter 2:20-22).

Theologians debate whether the scenario of Hebrews 6:4,5 refers to those who were almost saved and then fell away or to those who were truly born again but (actually or hypothetically) lost their salvation. This passage has been difficult for both Calvinistic and Arminian viewpoints--difficult for Calvinists because it sounds like the saved person falls away and does not persevere; difficult for Arminians because those who "fall away" cannot be renewed to repentance (6:6).

Without tackling that issue presently, let's take a closer look at verse 6 "... if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame" (Heb. 6:6). Translations seem to present a REASON apostates cannot be restored to repentance: "since they crucify again for themselves the Son of God ..." However, what if the phrase described the CONDITION of those who were temporarily enticed back to Temple worship? Those returning to Judaism were avoiding persecution, but thereby insinuating that the animal sacrifices were still necessary for atonement, even after Christ's perfect sacrifice on Calvary--"putting Him to an open shame") A closer look at the grammar indicates the second option is preferred.

"Since" (Heb. 6:6) is not in the original text; rather, it is supplied to compliment the verb "crucify again." This verb is a present, active participle, conveying the idea that they were in a condition of desecrating Christ's sacrifice [by preferring temple sacrifices.] So the text should read, "it is impossible to renew them again to repentance WHILE they crucify again for themselves the Son of God ..." And what is the remedy for this wavering confession of faith that is inclined to take refuge in Judaism? The remedy is to go on to the deeper truths of Christ's Superior priesthood! Thus, these backsliders COULD be restored to repentance if they were persuaded by the more complete revelation of God's Word. And this fits the progression of thought in Heb. 7:1-10:24.

The writer is warning the readers as a pastor, not speculating about their ultimate decisions. The doctrinal debate about the possibility or impossibility of losing one's salvation is not directly addressed here. However, saving faith is described as a faith that continues to believe (Heb. 3:6; Col. 1:23; 1 Cor. 15:2).

This warning is then illustrated from nature: "For the earth which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears thorns and briars, it is rejected and near to being cursed [the backsliders were flirting with judgment], whose end is to be burned" (Heb. 6:7,8).

After this warning and an explanation of his strategy to present the supremacy and finality of Christ's person and work, the author reassures the Hebrew recipients of this letter that he expects them to persevere. "But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner" (Heb. 6:9).

In the next article we'll study a parallel passage in Hebrews 10:26-39. Therefore, don't fear that true faith in Christ is not adequate to keep you securely in Christ: "This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil" (Heb. 6:19). So, gain confidence in your faith by digesting the meat of the Word; demonstrate your spiritual life by growing.

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[1] In addition to Roman oppression there was resistence from Jewish society: "The numerous Christian churches scattered throughout Judaea (Ac 9:31; Ga 1:22) were continually exposed to persecution from the Jews (1 Thess. 2:14), which would become more searching and extensive as churches multiplied, and as the growing turbulence of the nation ripened into the insurrection of A. D. 66. Personal violence, spoliation of property, exclusion from the synagogue, and domestic strife were the universal forms of persecution. But in Jerusalem there was one additional weapon in the hands of the predominant oppressors of the Christians. Their magnificent national Temple, hallowed to every Jew by ancient historical and by gentler personal recollections, with its irresistible attractions, its soothing strains, and mysterious ceremonies, might be shut against the Hebrew Christian." - Smith Bible Dictionary, "The Epistle to the Hebrews."

Grace Notes: September 9, 2004. Copyright © 2004 by John Woodward. Permission is granted to reprint this article for non-commercial use. Scripture quotations (unless indicated otherwise) are from The Holy Bible, New King James Version © 1982 by Thomas Nelson, Inc.

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The Cure For Apostasy Part 2
By John Woodward
December 8, 2004
"The Cure for Apostasy" part 2

by Dr. John Woodward

In a previous study we looked at Hebrews 6:1-6 under the theme, "a cure for apostasy." The parallel passage that gives a similar, strong warning is Hebrews 10:26-31. Verse 26 has caused many believers to question their salvation: "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins" (Heb. 10:26). Does this mean that an intentional sin in a Christian's life is unforgivable? Obviously not! Colossians 2:13 declares, "And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you ALL trespasses."

To understand the warning in this chapter, then, we need to first look at the preceding context. In Hebrews 10:1-18 explains the perfect, complete atonement Christ made on Calvary. This is followed by exhortations to live in light of this full salvation (Heb. 10:19-24). The concluding admonition involves the importance of Christian fellowship: "And let us consider one another in order to stir up love and good works, not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching" (Heb. 10:24,25).

Now comes the strong warning: "For if we sin willfully after we have received the knowledge of the truth, there no longer remains a sacrifice for sins, but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries" (Heb. 10:26,27). The question is, What is meant by the willful sin in verse 26? To answer this we need to observe that the context is describing the superiority and finality of Christ's New Covenant.

The prospect of "sin willfully" refers to the willful rejection the New Covenant in Christ Jesus.[1]

Dire consequences of judgment are given to warn the wavering person to escape such a dreadful destiny. The next verses confirm this warning by comparing the sin of apostasy from Christ to that of apostasy from the Old Covenant under Moses: "Anyone who has rejected Moses' law dies without mercy on the testimony of two or three witnesses" (Heb. 10:28). Cases of idolatry (Deut. 17:2-7) and high-handed rejection of God's authority (Num. 15:30,31) would deserve and require capital punishment. The next verse shows that rejecting the New Covenant in Christ is even more blameworthy: "Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot ..." The one who turns his back on Christ treats the Atonement with contempt. He has "counted the blood of the covenant by which he was sanctified a common thing." Although Christ's payment for sin is sufficient for all (1 John 2:2), rejecting the gospel insinuates that Christ's sacrifice was no better than of a martyr or animal. This stubborn unbelief has "insulted the Spirit of grace" (Heb 10:29), since the Spirit of God convicts people of their need and the truth of the gospel (John 16:8-11; 1 Cor. 12:3).

The danger of a professing Christian forsaking Christ brings this additional warning: "For we know Him who said, 'Vengeance is Mine, I will repay,' says the Lord. And again, 'The LORD will judge His people.' It is a fearful thing to fall into the hands of the living God" (Heb. 10:30,31; Deut. 32:35,36).[2] This "hell fire and brimstone" language may seem harsh, but God's love is perfectly balanced by His justice (Rom. 3:26).

The following verses would reassure the persecuted Jewish believers in the early church: "But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations, and partly while you became companions of those who were so treated; for you had compassion on me in my chains, and joyfully accepted the plundering of your goods, knowing that you have a better and an enduring possession for yourselves in heaven. Therefore do not cast away your confidence, which has great reward. For you have need of endurance, so that after you have done the will of God, you may receive the [fulfillment of the] promise" (Heb. 10:32-36). To North American ears, it is difficult to comprehend this kind of suffering for Christ, yet even today, thousands of believers are experiencing persecution around the world.[3]

The biblical author concludes this section with a quote from Habakkuk. This Old Testament prophet had addressed the importance of being part of the faithful remnant in the days of foreign oppression: "For yet a little while, And He who is coming will come and will not tarry. Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him" (Heb. 10:37,38; Hab. 2:3,4).[4] As the believers in the days of Habakkuk anticipated God delivering them from Babylon, so New Covenant believers anticipate Christ's return (Cf. Titus 2:13,14). The mention of "drawing back" warns the professing Christian to not turn away from Christ in resolute unbelief. However, the passage ends with a word of assurance: "But we are not of those who draw back to perdition, but of those who believe to the saving of the soul" (Heb. 10:39).

So, this study has concluded that: 1) True believers will continue to believe in Christ (Heb. 3:7); 2) The "willful sin" is not an act of disobedience or a condition of temporary backsliding [5]. The willful sin is an unrepentant turning away from Christ's New Covenant.[6]

In Hebrews, chapter 6, the cure for apostasy is to learn and believe the meat of the Word--the New Testament truth of Christ's superior, high priestly ministry. The cure for apostasy in chapter 10 is to continue in the privileges of New Covenant faith and fellowship.

Ultimately our confidence is in the One who saves completely: "Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them" (Heb. 7:25). You can count on your Redeemer's faithfulness! "... For He Himself has said, 'I will never leave you nor forsake you" (Heb. 13:5).

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[1] "Sin" here is a present active particle in Greek, indicating a condition. "Sin" here means, ... apostatize (Heb 3:12) to Judaism or infidelity, is not a sin of ignorance, or error ... [or] of infirmity, but a deliberate sinning against the Spirit (Heb 10:29 Heb 5:2) ... a sinning presumptuously and perseveringly against Christ's redemption for us, and the Spirit of grace in us." -Jamieson, Fausset, and Brown.

[2] The idea here is, that to fall into the hands of the Lord [2 Sam 24], after having despised his mercy and rejected his salvation, would be [terrifying]; and the fear of this should deter from the commission of the dreadful crime. The phrase "living God" is used in the Scripture in opposition to idols. God always lives; his power is Capable of being always exerted. -Albert Barnes

[3] For example, see Voice of the Martyrs: www.Persecution.org

[4] "But if anyone draws back, My soul has no pleasure in him" is based on the Greek translation of the Old Testament (LXX) commonly used in the first century.

[5] God can and will discipline and restore his erring children: "My son, do not despise the chastening of the LORD, Nor be discouraged when you are rebuked by Him; For whom the LORD loves He chastens, And scourges every son whom He receives" (Heb. 12:5,6).

[6] Whether one believes that a born again Christian cannot lose His salvation or that he can intentionally forfeit it, God's Word warns everyone in the strongest possible terms that there is no other way of redemption, forgiveness, and salvation except through faith in Jesus the Messiah.

"The Cure for Apostasy" part 1 is posted at GraceNotebook.com

Grace Notes: November 12, 2004. Copyright 2004 by John Woodward. Permission is granted to reprint this article for non-commercial use. Scripture quotations (unless indicated otherwise) are from The Holy Bible, New King James Version © 1982 by Thomas Nelson, Inc.

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