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The Peril of Falling Away

 6

Therefore let us go on toward perfection, leaving behind the basic teaching about Christ, and not laying again the foundation: repentance from dead works and faith toward God, 2instruction about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. 3And we will do this, if God permits. 4For it is impossible to restore again to repentance those who have once been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, 5and have tasted the goodness of the word of God and the powers of the age to come, 6and then have fallen away, since on their own they are crucifying again the Son of God and are holding him up to contempt. 7Ground that drinks up the rain falling on it repeatedly, and that produces a crop useful to those for whom it is cultivated, receives a blessing from God. 8But if it produces thorns and thistles, it is worthless and on the verge of being cursed; its end is to be burned over.

9 Even though we speak in this way, beloved, we are confident of better things in your case, things that belong to salvation. 10For God is not unjust; he will not overlook your work and the love that you showed for his sake in serving the saints, as you still do. 11And we want each one of you to show the same diligence so as to realize the full assurance of hope to the very end, 12so that you may not become sluggish, but imitators of those who through faith and patience inherit the promises.

The Certainty of God’s Promise

13 When God made a promise to Abraham, because he had no one greater by whom to swear, he swore by himself, 14saying, “I will surely bless you and multiply you.” 15And thus Abraham, having patiently endured, obtained the promise. 16Human beings, of course, swear by someone greater than themselves, and an oath given as confirmation puts an end to all dispute. 17In the same way, when God desired to show even more clearly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it by an oath, 18so that through two unchangeable things, in which it is impossible that God would prove false, we who have taken refuge might be strongly encouraged to seize the hope set before us. 19We have this hope, a sure and steadfast anchor of the soul, a hope that enters the inner shrine behind the curtain, 20where Jesus, a forerunner on our behalf, has entered, having become a high priest forever according to the order of Melchizedek.


1. Therefore, leaving, etc. To his reproof he joins this exhortation, — that leaving first principles they were to proceed forward to the goal. For by the word of beginning he understands the first rudiments, taught to the ignorant when received into the Church. Now, he bids them to leave these rudiments, not that the faithful are ever to forget them, but that they are not to remain in them; and this idea appears more clear from what follows, the comparison of a foundation; for in building a house we must never leave the foundation; and yet to be always engaged in laying it, would be ridiculous. For as the foundation is laid for the sake of what is built on it, he who is occupied in laying it and proceeds not to the superstruction, wearies himself with foolish and useless labor. In short, as the builder must begin with the foundation, so must he go on with his work that the house may be built. Similar is the case as to Christianity; we have the first principles as the foundation, but the higher doctrine ought immediately to follow which is to complete the building. They then act most unreasonably who remain in the first elements, for they propose to themselves no end, as though a builder spent all his labor on the foundation, and neglected to build up the house. So then he would have our faith to be at first so founded as afterwards to rise upwards, until by daily progress it be at length completed. 9595     See Appendix S.

Of repentance from dead works, etc. He here refers to a catechism commonly used. It is hence a probable conjecture that this Epistle was written, not immediately after the promulgation of the Gospel, but when they had some kind of polity established in the Churches; such as this, that the catechumen made a confession of his faith before he was admitted to baptism. And there were certain primary points on which the pastor questioned the catechumen, as it appears from the various testimonies of the fathers; there was an examination had especially on the creed called the Apostles’ Creed. This was the first entrance, as it were, into the church to those who were adults and enlisted under Christ, as they were before alienated from faith in him. This custom the Apostle mentions, because there was a short time fixed for catechumens, during which they were taught the doctrine of religion, as a master instructs his children in the alphabet, in order that he may afterwards advance them to higher things.

But let us examine what he says. He mentions repentance and faith, which include the fullness of the Gospel; for what else does Christ command his Apostles to preach, but repentance and faith? When, therefore, Paul wished to show that he had faithfully performed his duty, he alleged his care and assiduity in teaching these two things. It seems then (as it may be said) unreasonable that the Apostle should bid repentance and faith to be omitted, when we ought to make progress in both through the whole course of our life. But when he adds, from dead works, he intimates that he speaks of first repentance; for though every sin is a dead work, either as it leads to death, or as it proceeds from the spiritual death of the soul; yet the faithful, already born again of the Spirit of God, cannot be said properly to repent from dead works. Regeneration is not indeed made perfect in them; but because of the seed of new life which is in them, however small it may be, this at least may be said of them that they cannot be deemed dead before God. The Apostle then does not include in general the whole of repentance, the practice of which ought to continue to the end; but he refers only to the beginning of repentance, when they who were lately and for the first time consecrated to the faith, commenced a new life. So also the word, faith, means that brief summary of godly doctrine, commonly called the Articles of Faith.

To these are added, the resurrection of the dead and eternal judgment. These are some of the highest mysteries of celestial wisdom; nay, the very end of all religion, which we ought to bear in mind through the whole course of our life. But as the very same truth is taught in one way to the ignorant, and in another way to those who have made some proficiency, the Apostle seems here to refer to the common mode of questioning, “Dost thou believe the resurrection of the dead? Dost thou believe eternal life?” These things were suitable to children, and that only once; therefore to turn back to them again was nothing else but to retrograde.

2. Of the doctrine of baptisms, etc. Some read them separately, “of baptisms and of doctrine;” but I prefer to connect them, though I explain them differently from others; for I regard the words as being in apposition, as grammarians say, according to this form, “Not laying again the foundation of repentance, of faith in God, of the resurrection of the dead, which is the doctrine of baptisms and of the laying on of hands.” If therefore these two clauses, the doctrine of baptisms and of the laying on of hands, be included in a parenthesis, the passage would run better; for except you read them as in apposition, there would be the absurdity of a repetition. For what is the doctrine of baptism but what he mentions here, faith in God, repentance, judgment, and the like?

Chrysostom thinks that he uses “baptisms” in the plural number, because they who returned to first principles, in a measure abrogated their first baptism: but I cannot agree with him, for the doctrine had no reference to many baptisms, but by baptisms are meant the solemn rites, or the stated days of baptizing.

With baptism he connects the laying on of hands; for as there were two sorts of catechumens, so there were two rites. There were heathens who came not to baptism until they made a profession of their faith. Then as to these, these, the catechizing was wont to precede baptism. 9696     Calvin has followed some of the fathers in his exposition of these two clauses, who refer to a state of things which did not exist in the Church for a considerable time after the Apostolic age.
   What is here said comports with the time of the Apostles, and with that only more particularly. “Baptisms,” being in the plural number, have been a knotty point to many; but there is an especial reason for this in an Epistle to the Hebrews; some of them had no doubt been baptized by John, such were afterwards baptized only in the name of Christ, Acts 19:5, but those who not so baptized, were doubtless baptized in the name of Trinity. “The laying on of hands” on the baptized was an Apostolic practice, by which the miraculous gift of tongues was bestowed. Acts 8:15-17; 19:6.

   To understand the different things mentioned in the first two verses, we must consider the particulars stated in the 4th and the 5th verses; they are explanatory of each other. The penitent were “the enlightened;” “faith towards God” was “the heavenly gift;” the baptized, who had hands laid on them, were those who were “made partakers of the Holy Ghost;” the prospect and promise of a “resurrection,” was “the good word of God;” and “eternal judgment,” when believed made them to feel “the powers (or the powerful influences) of the word to come.” Thus the two passages illustrate one another. Such is the meaning which Schleusner gives δυνάμεις in this passage, which Scott and Bloomfield have adopted. — Ed
But the children of the faithful, as they were adopted from the womb, and belonged to the body of the Church by right of the promise, were baptized in infancy; but after the time of infancy, they having been instructed in the faith, presented themselves as catechumens, which as to them took place after baptism; but another symbol was then added, the laying on of hands.

This one passage abundantly testifies that this rite had its beginning from the Apostles, which afterwards, however, was turned into superstition, as the world almost always degenerates into corruptions, even with regard to the best institutions. They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?

3. This will we do, etc. A dreadful denunciation follows; but the Apostle thus fulminated, lest the Jews should indulge their own supineness, and trifle with the favor of God; as though he had said, “There ought not in this case it to be any delay; for there will not always be the opportunity for making progress; it is not in man’s power to bound at once, whenever he pleases, from the starting point to the goal; but progress in our course is the special gift of God.”

4. For it is impossible, etc. This passage has given occasion to many to repudiate this Epistle, especially as the Novatians armed themselves with it to deny pardon to the fallen. Hence those of the Western Church, in particular, refused the authority of this Epistle, because the sect of Novatus annoyed them; and they were not sufficiently conversant in the truth so as to be equal to refute it by argument. But when the design of the Apostle is understood, it then appears evident that there is nothing here which countenances so delirious an error. Some who hold sacred the authority of the Epistle, while they attempt to dissipate this absurdity, yet do nothing but evade it. For some take “impossible” in the sense of rare or difficult, which is wholly different from its meaning. Many confine it to that repentance by which the catechumens in the ancient Church were wont to be prepared for baptism, as though indeed the Apostles prescribed fasting, or such things to the baptized. And then what great thing would the Apostle have said, by denying that repentance, the appendage of baptism, could be repeated? He threatens with the severest vengeance of God all those who would cast away the grace which had been once received; what weight would the sentence have had to shake the secure and the wavering with terror, if he only reminded them that there was no longer room for their first repentance? For this would extend to every kind of offense. What then is to be said? Since the Lord gives the hope of mercy to all without exception, it is wholly unreasonable that any one for any cause whatever should be precluded.

The knot of the question is in the word, fall away. Whosoever then understands its meaning, can easily extricate himself from every difficulty. But it must be noticed, that there is a twofold falling away, one particular, and the other general. He who has in anything, or in any ways offended, has fallen away from his state as a Christian; therefore all sins are so many fallings. But the Apostle speaks not here of theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.

And that this may be better understood, let us suppose a contrast between the gifts of God, which he has mentioned, and this falling away. For he falls away who forsakes the word of God, who extinguishes its light, who deprives himself of the taste of the heavens or gift, who relinquishes the participation of the Spirit. Now this is wholly to renounce God. We now see whom he excluded from the hope of pardon, even the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God; and this happens to no one but to him who sins against the Holy Spirit. For he who violates the second table of the Law, or transgresses the first through ignorance, is not guilty of this defection; nor does God surely deprive any of his grace in such a way as to leave them none remaining except the reprobate.

If any one asks why the Apostle makes mention here of such apostasy while he is addressing believers, who were far off from a perfidy so heinous; to this I answer, that the danger was pointed out by him in time, that they might be on their guard. And this ought to be observed; for when we turn aside from the right way, we not only excuse to others our vices, but we also impose on ourselves. Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many. Therefore the Apostle does not without reason forewarn all the disciples of Christ to beware in time; for a continued torpor commonly ends in lethargy, which is followed by alienation of mind.

But we must notice in passing the names by which he signalizes the knowledge of the Gospel. He calls it illumination; it hence follows that men are blind, until Christ, the light of the world, enlightens them. He calls it a tasting of the heavenly gift; intimating that the things which Christ confers on us are above nature and the world, and that they are yet tasted by faith. He calls it the participation of the Spirit; for he it is who distributes to every one, as he wills, all the light and knowledge which he can have; for without him no one can say that Jesus is the Lord, (1 Corinthians 12:3;) he opens for us the eyes of our minds, and reveals to us the secret things of God. He calls it a tasting of the good word of God; by which he means, that the will of God is therein revealed, not in any sort of way, but in such a way as sweetly to delight us; in short, by this title is pointed out the difference between the Law and the Gospel; for that has nothing but severity and condemnation, but this is a sweet testimony of God’s love and fatherly kindness towards us. And lastly, he calls it a tasting of the powers of the world to come; by which he intimates, that we are admitted by faith as it were into the kingdom of heaven, so that we see in spirit that blessed immortality which is hid from our senses. 9797     See Appendix T.

Let us then know, that the Gospel cannot be otherwise rightly known than by the illumination of the Spirit, and that being thus drawn away from the world, we are raised up to heaven, and that knowing the goodness of God we rely on his word.

But here arises a new question, how can it be that he who has once made such a progress should afterwards fall away? For God, it may be said, calls none effectually but the elect, and Paul testifies that they are really his sons who are led by his Spirit, (Romans 8:14;) and he teaches us, that it is a sure pledge of adoption when Christ makes us partakers of his Spirit. The elect are also beyond the danger of finally falling away; for the Father who gave them to be preserved by Christ his Son is greater than all, and Christ promises to watch over them all so that none may perish. To all this I answer, That God indeed favors none but the elect alone with the Spirit of regeneration, and that by this they are distinguished from the reprobate; for they are renewed after his image and receive the earnest of the Spirit in hope of the future inheritance, and by the same Spirit the Gospel is sealed in their hearts. But I cannot admit that all this is any reason why he should not grant the reprobate also some taste of his grace, why he should not irradiate their minds with some sparks of his light, why he should not give them some perception of his goodness, and in some sort engrave his word on their hearts. Otherwise, where would be the temporal faith mentioned by Mark 4:17? There is therefore some knowledge even in the reprobate, which afterwards vanishes away, either because it did not strike roots sufficiently deep, or because it withers, being choked up. 9898     See Appendix U.

And by this bridle the Lord keeps us in fear and humility; and we certainly see how prone human nature is otherwise to security and foolish confidence. At the same time our solicitude ought to be such as not to disturb the peace of conscience. For the Lord strengthens faith in us, while he subdues our flesh: and hence he would have faith to remain and rest tranquilly as in a safe haven; but he exercises the flesh with various conflicts, that it may not grow wanton through idleness.

6. To renew them again into repentance, etc. Though this seems hard, yet there is no reason to charge God with cruelty when any one suffers only the punishment of his own defection; nor is this inconsistent with other parts of Scripture, where God’s mercy is offered to sinners as soon as they sigh for it, (Ezekiel 18:27;) for repentance is required, which he never truly feels who has once wholly fallen away from the Gospel; for such are deprived, as they deserve, of God’s Spirit and given up to a reprobate mind, so that being the slaves of the devil they rush headlong into destruction. Thus it happens that they cease not to add sin to sin, until being wholly hardened they despise God, or like men in despair, express madly their hatred to him. The end of all apostates is, that they are either smitten with stupor, and fear nothing, or curse God their judge, because they cannot escape from him. 9999     Some render the verb “renew” actively, in this way, — “For it is impossible as to those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of holy spirit, and have tasted the good word of God and the powers of the world to come, and have fallen away, to renew them again unto repentance, since they crucify again as to themselves to Son of God, and expose him to open shame.”
   This is more consistent with the foregoing, for the Apostle speaks of teaching. It is as though he had said “It is impossible for us as teachers;” as they had no commission. To “renew” may be rendered to “restore.” It is only found here, but is used by the Sept. for a verb which means renewing in the sense of restoring. See Psalm 103:5; 104:30; Lamentations 5:21. Josephus applies it to the renovation or restoration of the temple. The “crucifying” was what they did by falling away; for they thereby professed that he deserved to be crucified as an imposter, and thus counted his blood, as it is said in chapter 10:29, “unholy,” as the blood of a malefactor; and they thus also exhibited him as an object of public contempt. — Ed.

In short, the Apostle warns us, that repentance is not at the will of man, but that it is given by God to those only who have not wholly fallen away from the faith. It is a warning very necessary to us, lest by often delaying until tomorrow, we should alienate ourselves more and more from God. The ungodly indeed deceive themselves by such sayings as this, — that it will be sufficient for them to repent of their wicked life at their last breath. But when they come to die, the dire torments of conscience which they suffer, prove to them that the conversion of man is not an ordinary work. As then the Lord promises pardon to none but to those who repent of their iniquity, it is no wonder that they perish who either through despair or contempt, rush on in their obstinacy into destruction. But when any one rises up again after falling, we may hence conclude that he had not been guilty of defection, however grievously he may have sinned.

Crucifying again, etc. He also adds this to defend God’s severity against the calumnies of men; for it would be wholly unbecoming, that God by pardoning apostates should expose his own Son to contempt. They are then wholly unworthy to obtain mercy. But the reason why he says, that Christ would thus be crucified again, is, because we die with him for the very purpose of living afterwards a new life; when therefore any return as it were unto death, they have need of another sacrifice, as we shall find in the tenth chapter. Crucifying for themselves means as far as in them lies. For this would be the case, and Christ would be slandered as it were triumphantly, were it allowed men to return to him after having fallen away and forsaken him.


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