Hebrews Chapter 6
A Warning to Discouraged Believers
A. The Essential Nature of Maturity
1. (Hebrews 6:1a) Going beyond the basics.
Hebrews 6:1a (NKJV):
“Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection…”
a. “Therefore…”
This connects directly back to the closing exhortation of Hebrews 5. The previous chapter ended by exposing the readers’ spiritual dullness — they were unskilled in discernment and still on spiritual milk. Now, the writer shifts his tone and calls them to action. He doesn’t pander to immaturity but charges them to leave the nursery and grow up in Christ.
b. “Leaving the discussion of the elementary principles of Christ…”
The phrase “elementary principles” translates the Greek archēs, which means the rudiments, the first things — the “ABCs” of the faith. These are foundational teachings, essential and good in their place, but not sufficient for mature living.
To “leave” them does not mean to abandon these truths, but rather to move beyond them. Just as a student does not forget the alphabet when he learns to read novels, a believer does not discard foundational truths — but he does not stay there forever. The Christian life is meant to be built on the foundation of Christ and the gospel, not perpetually relaid.
c. “Let us go on to perfection…”
The word “perfection” here is teleiotēs, more accurately translated as maturity. This echoes the previous use of teleios in Hebrews 5:14 — “solid food belongs to those who are of full age.”
This maturity is not sinless perfection. It is growth into completeness — the spiritual stability, discernment, wisdom, and effectiveness of one who is walking in step with Christ. The grammar “let us go on” is in the passive voice, implying we allow God to carry us forward into maturity, though we must be willing participants.
2. (Hebrews 6:1b–2) Some of the “basics” to go beyond.
Hebrews 6:1b–2 (NKJV):
“…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.”
The writer lists six foundational teachings, arranged in three pairs:
Repentance from dead works and faith toward God
The doctrine of baptisms and laying on of hands
Resurrection of the dead and eternal judgment
a. “Repentance from dead works and of faith toward God…”
This is the basic gospel call — turn from sin and believe. The phrase “dead works” can be understood in two senses: works that lead to death and works that are spiritually lifeless — both legalistic effort and sinful action.
This is a truth the Jewish audience understood: repentance and faith were not foreign to them. But the writer implies that Christianity demands more — faith in Jesus Christ, not just in God generally. To retreat to a form of godliness without Christ is to stop short of salvation.
b. “The doctrine of baptisms and of laying on of hands…”
The Greek word for “baptisms” here is baptismōn, plural, and different from baptisma, which refers specifically to Christian baptism. Baptismōn refers to ceremonial washings, as practiced in Judaism. These are the ritual cleansings found in Mark 7:4, Mark 7:8, and Hebrews 9:10.
The “laying on of hands” also has Jewish roots — it was used in sacrifices (Leviticus 1:4), commissioning (Numbers 27:18), and blessings (Genesis 48:14). In the early church, it was associated with impartation of the Holy Spirit and ordination (Acts 6:6, 13:3), but the phrase is intentionally vague — referring to basic rites, not the fullness of Christian life.
c. “Of resurrection of the dead and of eternal judgment…”
The final pair refers to the end. Jews believed in the resurrection (as seen in Martha’s words in John 11:24 and Paul’s words in Acts 24:15). They also believed in a final judgment. These doctrines are part of Jewish eschatology and were not uniquely Christian.
The point is this: none of these teachings are distinctly Christian apart from Christ. You could affirm all of these and still deny Jesus as the Messiah. These are not wrong doctrines, but they are incomplete.
d. The temptation to remain at the foundation
Why were these early Jewish Christians tempted to camp out in these truths? Because they were safe. These foundational doctrines formed common ground with non-Christian Jews. They could continue to “worship,” but avoid persecution. They didn’t have to deny religion — just avoid exclusive allegiance to Jesus.
This is still the temptation today — especially for discouraged believers. It is the temptation to stay religious, to avoid extremes, to not rock the boat — but at the cost of growth and testimony. It is the temptation to remain in the safe shadows of tradition, instead of pressing forward into the dangerous clarity of devotion to Christ.
3. (Hebrews 6:3) A statement of hope and dependence on God.
Hebrews 6:3 (NKJV):
“And this we will do if God permits.”
a. “And this we will do…”
The writer is not advocating a rejection of foundations. He plans to move forward, and he expects his readers to do the same. He has confidence that they can and will go on to maturity — but only by the grace of God.
b. “If God permits…”
This is a humble acknowledgment that spiritual growth is dependent on God’s work. We may teach, exhort, and correct — but unless the Lord opens hearts and grants understanding, no progress will be made.
This phrase also prepares the reader for what’s coming next in Hebrews 6:4–8 — one of the most severe warnings in the New Testament. If they are to press on and not fall away, it will be because God permits it, not merely because they resolve to do so.
Summary of Hebrews 6:1–3
Don’t dwell in the nursery of basic truths.
Move on from what is religiously safe to what is distinctly Christian.
Build on the foundation, but do not re-lay it every year.
Press forward — trusting in God to give the increase.
Refuse to settle for a watered-down faith that hides Christ for the sake of comfort or acceptance.
B. The Danger of Falling Away
Preface: Handling a difficult passage with reverence.
Before diving into Hebrews 6:4–6, it is essential to heed a proper approach to difficult passages. This one in particular has been wielded by the enemy to discourage saints or twist doctrine. But as conservative Bible teachers and expositors, our task is to let the text speak, and not force it to fit a theological grid. As Charles Spurgeon rightly said, “We had better far be inconsistent with ourselves than with the inspired Word.”
This passage is not about struggling Christians or those who fall into temporary sin, but a specific and final apostasy — a willful rejection of Jesus Christ after fully knowing His truth. What follows is not about backsliders who repent, but of apostates who knowingly turn from Christ and harden their hearts irrevocably.
1. (Hebrews 6:4–6)
The impossibility of restoration for those who willfully, finally apostatize.
Hebrews 6:4–6 (NKJV):
“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.”
a. “For it is impossible…”
This is not a warning about a temporary lapse, but about a final departure from Christ after having received clear, convincing, and undeniable light. The word impossible (Greek: adunaton) is strong — used also in:
Hebrews 6:18 — “It is impossible for God to lie.”
Hebrews 10:4 — “It is not possible that the blood of bulls and goats could take away sins.”
Hebrews 11:6 — “Without faith it is impossible to please Him.”
There is no weakening the word here. It is utterly impossible, not “difficult,” not “rare,” but unreachable — not because God is unwilling, but because the individual is hardened beyond recall.
b. “For those who were once enlightened…”
This person has not simply heard the gospel — they were enlightened. This is the same Greek verb used in Hebrews 10:32 — “But recall the former days in which, after you were illuminated, you endured a great struggle with sufferings.” It refers to clear, Spirit-enabled understanding of the truth.
c. “And have tasted the heavenly gift…”
This is not a surface-level encounter. They have tasted (geuomai) — the same verb used in Hebrews 2:9 to describe Jesus “tasting death.” This is a real experience of the grace of God. “Heavenly gift” likely refers to salvation itself, or the regenerative grace extended to the soul.
d. “And have become partakers of the Holy Spirit…”
This phrase is staggering. The word “partakers” is metochoi, meaning sharers, participants. This is not describing someone who merely witnessed the Spirit’s work from a distance — but someone who shared in His operations. This seems to include:
Conviction
Illumination
Spiritual experiences
The drawing of the Spirit
This is not mere religious curiosity. These people have stood in the light of truth, but walked away.
e. “And have tasted the good word of God and the powers of the age to come…”
They have tasted God’s word — not just read it, but savored it. They have seen the power of the age to come — this could include healings, deliverance, spiritual miracles, or even foretaste of future glory through the Word preached in power.
f. “If they fall away…”
This is the key conditional phrase. The Greek verb (parapiptō) means to willfully, deliberately abandon the truth. It is not accidental. It is not out of weakness. It is a calculated rejection. It is the choice of Judas, not Peter.
This is someone who, after all those spiritual blessings, finally decides:
“I no longer believe this. I reject Christ. I am done with Him.”
g. “To renew them again to repentance…”
This is where the terrifying warning lands. If one who has had these blessings walks away in full knowledge and rejection, it is impossible for him to be renewed again to repentance. Not because God is unmerciful — but because their heart is so hardened, they will never desire it again.
This is not a denial of God’s grace. This is a reality of a reprobate heart: They will never want to repent again.
This echoes Proverbs 29:1 — “He who is often rebuked, and hardens his neck, will suddenly be destroyed, and that without remedy.”
h. “Since they crucify again for themselves the Son of God…”
This is not literal crucifixion, but a deliberate identification with those who rejected and shamed Christ. Apostasy is to side with Christ’s enemies — it is to once again say, “Crucify Him!”
i. “And put Him to an open shame.”
The phrase means public disgrace. They make Christ a mockery — to themselves, their community, and observers.
To reject Christ after knowing Him is to bring public shame to the One who bled and died for sinners. This was especially severe for the Hebrew audience who, by returning to animal sacrifice and temple ritual, would publicly deny the sufficiency of the cross.
Key Baptist Summary and Clarification
This passage does not teach that a struggling Christian who sins or doubts loses their salvation.
This is about someone who, after fully understanding the gospel and tasting its power, willfully and finally walks away.
Their hardened heart will not seek repentance again. Their damnation is not a result of God’s refusal, but of their own willful rejection of grace.
How can you know if this describes someone?
If they are worried, repentant, or grieved — it does not describe them.
As long as there is a desire to repent, there is hope.
This is not a passage for the struggling Christian, but for the one who is tempted to abandon Christ for good — thinking they can find salvation elsewhere.
2. (Hebrews 6:7–8) An illustration of the serious consequences of falling away.
Hebrews 6:7–8 (NKJV):
“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, whose end is to be burned.”
The writer now gives a sober, natural illustration to reinforce the danger of apostasy: the earth is the human heart, the rain is God’s Word and blessing, and the growth is either useful fruit or cursed weeds.
a. “For the earth which drinks in the rain that often comes upon it…”
This “rain” symbolizes the repeated opportunities and blessings from God. These Hebrews had received apostolic teaching, seen signs and wonders, experienced the presence of the Holy Spirit, and been surrounded by the fellowship of the saints. They had drunk in the rain — the question was, what had grown?
As Isaiah 55:10–11 says, God sends His Word like rain, and it will not return void.
But whether the earth yields fruit or thorns depends on the condition of the soil — the heart (Matthew 13:3–9).
b. “And bears herbs useful for those by whom it is cultivated, receives blessing from God…”
When God’s Word takes root and bears the fruit of faith, obedience, love, and endurance, God is pleased and His blessing rests upon that life. This is spiritual maturity — the very thing the writer urges them toward.
c. “But if it bears thorns and briars, it is rejected and near to being cursed…”
Thorns and briars are the symbol of judgment (Genesis 3:18, Isaiah 5:6, Matthew 13:7). The contrast is sharp: either you are bearing fruit or you're headed for burning. This verse supports the idea that mere exposure to truth does not guarantee salvation — what matters is what your life produces.
This doesn’t refer to someone who occasionally struggles or fails. This is hardened ground that repeatedly rejects the Word and resists cultivation.
“Near to being cursed” shows God’s patience. Judgment doesn’t fall immediately, but if the land persists in barrenness, the end is burning.
d. “Whose end is to be burned.”
This is a solemn warning. The final judgment — not purifying fire, but destructive fire — awaits the apostate. This aligns with John 15:6: “If anyone does not abide in Me, he is cast out as a branch and is withered; and they gather them and throw them into the fire, and they are burned.”
3. (Hebrews 6:9) The writer admits he is more severe than he expects to need to be.
Hebrews 6:9 (NKJV):
“But, beloved, we are confident of better things concerning you, yes, things that accompany salvation, though we speak in this manner.”
a. “But, beloved…”
This is the only time the writer calls them “beloved.” After the heavy warning, he softens with pastoral affection. He distinguishes between those truly falling away and those discouraged and drifting, yet still within reach.
b. “We are confident of better things concerning you…”
He expresses optimism that his readers have not fallen away. He believes they still hold the faith and are showing the “things that accompany salvation.”
That includes love for Christ, endurance, generosity, faithfulness, and fruit — not just knowledge.
Salvation is not just a past event — it bears marks and evidence in the present.
c. “Though we speak in this manner.”
This acknowledges that his warning in verses 4–8 was sharp. But it was loving correction, meant to keep them from danger. This is how a faithful shepherd speaks — not with flattery, but with truth in love (Ephesians 4:15).
4. (Hebrews 6:10–12) Encouragement not to grow weary in doing good.
Hebrews 6:10–12 (NKJV):
“For God is not unjust to forget your work and labor of love which you have shown toward His name, in that you have ministered to the saints, and do minister. And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.”
a. “For God is not unjust to forget…”
God sees. God remembers. God honors every act of love done in His name. Even when men forget, or when our work seems hidden, God does not forget.
Jesus said even a cup of cold water given in His name will not go unrewarded (Matthew 10:42).
Malachi 3:16 describes God writing down a book of remembrance for those who fear Him.
b. “Your work and labor of love which you have shown toward His name…”
Their past service was real and seen. This affirms that they were not apostates — but discouraged believers in need of hope and fuel to persevere.
c. “In that you have ministered to the saints, and do minister.”
Their love for others — especially fellow believers — was proof of God’s work in their life (1 John 3:14). And even now, they were still ministering. That mattered.
d. “And we desire that each one of you show the same diligence…”
He encourages consistency — not a flash of faith but long-term, sustained perseverance. Diligence is the antidote to sluggishness. He wants them to lean into the hope they profess and press on.
e. “To the full assurance of hope until the end…”
Hope is not wishful thinking, but confidence anchored in God’s promises (Hebrews 6:19). The goal is endurance, all the way to the finish line (Philippians 3:14).
f. “That you do not become sluggish…”
This ties directly back to Hebrews 5:11, where they were called “dull of hearing.” Now he warns again — don’t stay sluggish. The cure is diligence, faith, patience, and imitation of faithful saints who endured.
g. “Imitate those who through faith and patience inherit the promises.”
He will soon name them — Abraham, Moses, Rahab, and the whole gallery of Hebrews 11. They weren’t perfect, but they were persistent.
He doesn’t tell them to invent a new path — just walk in the faithful steps of those who kept believing.
3. (Hebrews 6:13–18) Don’t be discouraged, because God’s promises are reliable.
Hebrews 6:13–18 (NKJV):
“For when God made a promise to Abraham, because He could swear by no one greater, He swore by Himself, saying, ‘Surely blessing I will bless you, and multiplying I will multiply you.’ And so, after he had patiently endured, he obtained the promise. For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute. Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us.”
a. “For when God made a promise to Abraham…”
This goes back to Genesis 22:16–17, after Abraham was willing to sacrifice Isaac. God gave Abraham not only a promise, but confirmed it with an oath — swearing by Himself because there is no higher authority to appeal to.
b. “Surely blessing I will bless you, and multiplying I will multiply you.”
This is a Hebrew idiom of emphasis — a way of expressing God's absolute resolve. The repetition underscores God's faithfulness and certainty. God’s promises to Abraham were not conditional on Abraham’s perfect obedience, but on God’s unchanging character.
c. “And so, after he had patiently endured, he obtained the promise.”
The promise was fulfilled after waiting — not immediately. Abraham waited 25 years from the original promise in Genesis 12 until the birth of Isaac. He saw partial fulfillment in his lifetime and died still looking for the complete fulfillment (Hebrews 11:13). Endurance is always part of faith.
d. “For men indeed swear by the greater, and an oath for confirmation is for them an end of all dispute.”
This reflects how oaths work in human affairs. When someone makes an oath, it settles the issue because it's sworn by something greater than the individual. God used this human practice to condescend to our weakness and give us added assurance.
e. “Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath…”
God wants His people to have no doubts. So He not only gave a promise, but added an oath, making the foundation of our hope unshakable. This double assurance — God's Word and His oath — is given to the heirs of promise, which includes us who believe in Christ (Galatians 3:29).
f. “That by two immutable things, in which it is impossible for God to lie, we might have strong consolation…”
The two immutable things are:
God’s promise — His declared Word.
God’s oath — His sworn assurance.
And because it is impossible for God to lie (Numbers 23:19, Titus 1:2), we can be consoled and secure in His promise, even when circumstances scream otherwise.
g. “Who have fled for refuge to lay hold of the hope set before us.”
This language recalls the cities of refuge from Numbers 35. When a man accidentally killed someone, he could flee to a city of refuge and be safe from the avenger of blood. We, too, have fled from the wrath of God — not to a city, but to Jesus Christ.
Just as the manslayer had to remain within the city to be safe, we must abide in Christ. Outside of Him, there is no safety. But in Him, we find protection, mercy, and the promise of eternal life.
4. (Hebrews 6:19–20) Don’t be discouraged, because Jesus has already entered God’s presence for us.
Hebrews 6:19–20 (NKJV):
“This hope we have as an anchor of the soul, both sure and steadfast, and which enters the Presence behind the veil, where the forerunner has entered for us, even Jesus, having become High Priest forever according to the order of Melchizedek.”
a. “This hope we have as an anchor of the soul…”
Hope here is not vague or wishful. It is concrete and grounded in God’s Word and character. Like an anchor secures a ship during storms, hope in Christ secures the soul during hardship and trial.
Sure: It will not fail.
Steadfast: It will not be moved.
This anchor does not go down into the sea, but up into heaven, securing us not to earth, but to God’s very throne.
b. “Which enters the Presence behind the veil…”
This is temple language. The veil in the temple separated the Holy of Holies from the rest of the tabernacle. Only the high priest could enter once a year — but Jesus has entered once for all, and the veil has been torn in two (Matthew 27:51).
c. “Where the forerunner has entered for us…”
A forerunner (Greek prodromos) is not just someone who goes ahead — it’s someone who paves the way for others to follow. Jesus didn’t just enter heaven for Himself. He entered for us — as our representative and pioneer (Hebrews 2:10).
In the Old Testament, the high priest entered alone.
In the New Covenant, Jesus enters to bring us with Him.
d. “Even Jesus, having become High Priest forever according to the order of Melchizedek.”
This wraps back to the theme introduced in Hebrews 5. Jesus is a different kind of priest — not from the line of Aaron, but from the mysterious Melchizedek. His priesthood is eternal, righteous, and kingly.
Hebrews 7 will fully develop this theme, but the point here is clear:
Do not be discouraged. Your hope is not tied to this world.
It is anchored in heaven. And your High Priest is already there, interceding, securing, and drawing you home.
Summary:
Hebrews 6 ends with some of the strongest encouragement in the New Testament. After a severe warning, it reminds believers that God’s Word is reliable, His oath is unbreakable, His promises are sure, and Jesus has already entered heaven for us as our eternal High Priest. Hope in Him is the soul’s anchor, and it never fails.
