“the readers were almost certainly Jewish Christians.”1Hebrews: An Introduction and Commentary by Donald Guthrie. Inter-Varsity Press. ISBN: 9781783593354. Page 42 of Ebook version.
“We must understand that the writer is not warning about losing everlasting life. Neither is he warning false professors of the danger of not going all the way and trusting the Lord. He is warning Christians of the danger of turning away from the Lord…”2Pastor David B. Curtis. The Final Warning. https://www.bereanbiblechurch.org/transcripts/hebrews/12_18-29.htm
“That he does not consider them mere professors in Christ is proven by the six things he says are true of them. In addition, one does not warn professing Christians about the loss of reward but about their eternal destiny in hell. One does not tell non-Christians to persevere in the faith so that they will receive a reward. Instead, he tells them to believe the Gospel.”3The Reign of the Servant Kings By Dr. Joseph Dillow
Ken Yates (ThM, PhD, Dallas Theological Seminary) and author of Hebrews: Partners with Christ says that, “the author of Hebrews is speaking to people he knows are Christians. He is warning them to look out (v. 15). He tells them they might fall from the grace of God. This certainly indicates that they currently find themselves in the grace of God. In addition, in chapter 10:10, 14 he says that the believer is made perfect forever. For the author of Hebrews a believer cannot lose their salvation.”4Esau-An Example of a Believer (Hebrews 12:15-17) October 10, 2016 by Kenneth Yates
The hyper-dispensational teacher Charles Welch says this: “The Hebrews, though saved, were in danger of giving up and going back. The apostle seeing this, and knowing the history of his people as he did, was allowed the privilege of writing to his kinsmen this word of exhortation (13:22). Throughout the epistle the thought of slipping away, turning back, failing to enter, losing confidence, denying the Lord, bartering the birthright as did Esau, is uppermost. The going on to perfection is enforced and illustrated by the examples of Caleb and Joshua, the elders who obtained a good report, and by the example of the Lord Himself.” 5Perfection or Perdition an Exposition of the Epistle to the Hebrews by Charles H. Welch. Page 120 of PDF version available here https://levendwater.org/books/perfection_or_perdition.pdf
Dr. J. Vernon McGee: “I do not accept the view that these folk are professors rather than genuine believers. The Bible does speak of those who merely profess Christ. There are apostates in the church. For instance Peter in his second epistle wrote: “It has happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire” (2 Pet. 2:22, ASV). Those folk were professors, not genuine believers. But in chapter 6 we find genuine believers, because they are identified as such in many ways. If you will move back into chapter 4 to get the entire passage, you will notice that it is said of these people that they are dull of hearing (see Heb. 5:11)-it does not say that they are dead in trespasses and sins (see Eph. 2:1). And in Hebrews 5:12 it says that “when for the time ye ought to be teachers, ye have need that one teach you…and are become such as have need of milk…” They need to have milk because they are babes. An unsaved person doesn’t need milk; he needs life. He needs to be born again. He is dead in trespasses and sins. After he is born again, a little milk will help him. Therefore I believe the writer to the Hebrews is addressing baby Christians, and he is urging them to go on to maturity.”6Hebrews Chapters I – 7 (Thru the Bible) by J. Vernon McGee. Pg. 108. Get the book on ChristianBook.com
Dr. J. Paul Tanner: “In the preceding paragraph (Heb. 10:19), the author referred to his readers as ‘brethren,” a designation that stems from his argument in chapter two of the closeness of relationship between Jesus and those whom He has sanctified as “the author of their salvation.” He concludes, “For both He who sanctifies and those who are sanctified are all from one Father, for which reason He is not ashamed to call them brethren” (Heb. 2:11). Chapter two concludes by pointing out that for these same brethren, Jesus is able to come to their aid when they are tempted (Heb. 2:18). His opening statement of chapter three in which he calls them “holy brethren” must be seen in light of his usage of these terms in chapter two. For them, Jesus is the Apostle and High Priest of their “confession”…a confession that they are exhorted to hold fast (Heb. 3:1; 4:14). The reference to being “tempted” at the end of chapter two is clarified by the context of chapter three. Just as the wilderness generation of Israelites hardened their hearts against God until they rebelled at Kadesh-Barnea, the author knows that his readers face a similar temptation to turn against God. Thus, he applies the Old Testament illustration to them: “Take care, brethren, lest there should be in any one of you an evil, unbelieving heart (Lit., an evil heart of unbelief) in falling away from the living God” (Heb. 3:12). We notice once again his designation of them as “brethren,” but it is clear that it is these brethren that are in danger of “falling away.” The reference, then, to his readers as “brethren” in Heb. 10:19 has significant connections to his expectations and concerns in the earlier part of the book. The author follows this affirmation of their faith with an immediate reinforcement of their spiritual status. He reminds them that they now have confidence to enter the holy place by the blood of Jesus who is their great priest over the house of God (Heb. 10:19-21). Nevertheless, he expresses his concern for them, as he had earlier in chapter three. In contrast to “an evil heart of unbelief” (Heb. 3:12), he exhorts them to draw near to God with a “sincere heart” in full assurance of faith (Heb. 10:22). Once again, he reminds them to hold fast their “confession” without wavering (Heb. 10:23). In chapter three, the author had followed his warning of falling away by an appeal to “encourage one another day after day,” knowing that they needed each other’s mutual support. Likewise, he urges them in Heb. 10:24 to “consider how to stimulate one another to love and good deeds,” not forsaking their own assembling together. The parallels between chapters 2–4 and 10:19-25 are striking, yet the latter takes on far greater significance in light of the doctrinal presentation of Christ’s atoning sacrifice for them in Heb. 9:1–10:18.7A Severe Warning Against Defection Hebrews 10:26-31 by Dr. J. Paul Tanner. http://paultanner.org/English%20Docs/Hebrews/Suppl%20-%20App/App%20B%20-%20Heb%2010.pdf
Dr. J. Paul Tanner: “…the ‘we’ of Heb. 10:26 refers to these ‘brethren’ whose confession, though genuine, must be held fast. Likewise, the following context reinforces their identity as true believers in Christ. In reminding them of their former days in which they had suffered greatly for their faith, he adds the note that this was ‘after being enlightened’ (Heb. 10:32). Surely, the author has in mind sufferings subsequent to the time of their conversion, for it is extremely doubtful that his Jewish readers would have suffered for a faith in Jesus that they had not genuinely experienced. The fact that he exhorts them with the words ‘do not throw away your confidence’ in verse 35 confirms that they are indeed genuine believers. Furthermore, verse 36 reflects that their real need is ‘endurance’ (not new birth through saving faith in Christ). In the final verses of the chapter (vv 37-39), the author draws from the Septuagint rendering of Isa. 26:20 and Hab. 2:3-4 to remind them that their endurance should be focused on the Lord’s return—’for yet in a very little while, He who is coming will come and will not delay.’ In so doing, the author has expressed a Messianic understanding of Hab. 2:3.”8Tanner
The theme of the book of Hebrews is a call for the audience of Hebrews to remain steadfast in their trust in Christ and to not apostatize, turn away, and go back into Judaism. There five warning passages in the book of Hebrews warning the audience not to turn back. These warnings are very pointed and stern. As a result, some teach that there must be pretend-believers mingled into the congregation to which Hebrews is addressed. They say that the warnings essentially communicate that those in jeopardy of “losing their salvation” never had it in the first place, meaning they were never actually true believers. But, as Dr. Randall C. Gleason points out, “this seems unlikely since the strongest indications of a genuinely Christian audience appear within the warnings.” 9Dr. Randall C. Gleason PhD, Dallas Theological Seminary. The Eschatology of the Warning in Hebrews 10:26–31
Jeff Davis refers to the fact that the writer includes himself in the warning passages. This “serves to indicate the warnings did apply to genuine Christ-followers.” 10Jeff Davis. God’s Rest & Hebrew’s 2nd Warning Passage. https://jeffdavis.blog/tag/warning-passages-in-hebrews
Jeff Davis: “The absence of NT damnation terminology in Hebrews calls into question the widely held assumption that the author’s purpose was to warn his readers of eternal judgement.” 11ibid
Marc Sims says that in the book of Hebrews, “Salvation is depicted as something that has already happened to the readers (2:3; 2:14; 5:9; 6:9-10; 10:10; 10:19-22; 12:22) and something that is not-yet fully realized (1:14; 9:15; 9:28; 10:36-37). It is this tension that warrants the numerous warning passages in the book (2:1-4; 3:7-4:13; 5:11-6:8; 10:26-31; 12:25-29); the readers have received salvation, look forward to their coming salvation, and are warned to remain faithful until that final salvation takes place.12Marc Joseph Sims Creation, Canaan, and Christ: The Eschatological Theme of Land, Rest, and Sabbath in Hebrews 3:7-4:13
Referring to Hebrews 2:2-3, Dr. Thomas Constable says, “Note that the writer himself could have been negligent. He said, “How shall we escape?” not “How shall you escape?” (cf. Heb. 2:1). The most natural conclusion is that genuine Christians are in view in this warning, not simply unsaved professing Christians. The writer gave us no clues in the text that he had in mind unsaved professing Christians. Furthermore, everything he said can be and has been true of genuine believers.”13Notes on Hebrews 2022 Edition by Dr. Thomas L. Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm
Admittedly, this quote only addresses chapter 1 but the principle applies: “The catena14a connected series of texts written by early Christian theologians closes with a statement concerning the ministry of angels to those who will inherit salvation (1:14). The angels again are pictured in a lower function, that of serving those who are to “inherit salvation.” What does σωτηρία (“salvation”) mean? The most common understanding of the term is soteriological* meaning justification or final deliverance from hell. However, this concept of salvation is never alluded to in Hebrews 1. Nothing in chapter 1 implies a soteriological meaning.”15The Eschatological Salvation of Hebrews 1:5-2:5 by Thomas Kern Oberholtzer. Page 92. http://library.mibckerala.org/lms_frame/eBook/The%20Eschatological%20Salvation%201.5.pdf
The author uses the word “our” 16 times to refer to himself and his audience. Jesus ” purged our sins” (3:1). “We have become partners with Christ 16Robertson’s Word Pictures translation of Heb. 3:14.if we hold the beginning of our confidence stedfast…” (3:14). He says, “let us hold fast our profession” (4:14). He says that, “it is evident that our Lord sprang out of Judah” (7:14). He encourages he audience: “Let us hold fast the profession of our faith without wavering” (10:23). He says that, “Jesus the author and finisher of our faith” (12:2). He tells his audience that chastisement is “for our profit” (12:10). He reminds them that, “our God is a consuming fire” (12:29). He says that, “the fruit of our lips giving thanks to his name,” is a “sacrifice of praise to God” (13:15). He speaks of “our Lord Jesus” being brought again from the dead in 13:20. And wraps up by pointing out that Timothy is “our brother.” That is to say, he is your brother in the Lord and he is as my brother in the Lord. He is “our brother” (13:23).
The author uses the pronoun “we” 51 times. Most often it is referring to the writer together with his audience. And very frequently these references take place within the context of one of the warning passages.
In the first warning passage (2:1-4), the author includes himself and cautions that he too is in danger of neglecting the “so great salvation:”
“Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip…How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him…” (Heb. 2:1-3)
In the second warning passage (3:6-19), the author again includes himself. “Note the “if we.” It is possible for the author to fail to “hold fast…unto the end.” He and his audience are all “made partakers of Christ.” But again, there is an “if:”
“But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end (3:6)…For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end” (3:14).
In the fourth warning passage (10:19-39) he says that “we are all” (GNB) “sanctified [“made holy”17Albert Barnes. Hebrews 10:10] through the offering of the body of Jesus Christ…” (10:10). Dr. Thomas Constable says that, “The writer assumed hopefully, that his readers, along with himself, would not apostatize.” 18Notes on Hebrews 2021 Edition Dr. Thomas L. Constable. 10:39. https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm
In this same warning passage, the author again warns himself as well as his audience when he says that, “…if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins…” (10:26).
Most try and interpret this passage without an understanding of the Old Testament passage lying behind it. In Numbers 15:27–31, God identifies sacrifices to be offered for “unintentionally” sin (15:27-29). Then in verse 30-31, God says, “But any who sin deliberately, whether they are natives or foreigners, are guilty of treating the LORD with contempt, and they shall be put to death, 31 because they have rejected what the LORD said and have deliberately broken one of his commands. They are responsible for their own death.” The reason that “there remaineth no more sacrifice for sins…” (10:26) is that God said that there was no sacrifice for deliberately disobeying God. See also Deuteronomy 17:12.19The Eschatology of the Warning in Hebrews 10:26–31. Randall C. Gleason. pg. 113. https://www.academia.edu/1803193/The_Eschatology_of_the_Warning_in_Hebrews_10_26_31
Jesus is in charge of God’s house, whose house, “are we [author and readers], if we hold fast the confidence and the rejoicing of the hope firm unto the end.” (3:6).
The author refers to his audience as, “holy brethren” (3:1) and “partakers of the heavenly calling” (3:1). Jesus is the the Apostle and High Priest of our [author and audience] profession(3:1). He says, “Take heed, brethren…” (3:12); Similarly, he address his audience as brethren in Hebrews 10:19: “Having therefore, brethren, boldness…” (10:19). In 13:22 he pleads with his brethren, “I beseech you, brethren…”(13:22).
They were enlightened (6:4). Erasmus a medieval (1500s) Christian scholar gives this explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.”20Quoted by Vincent’s New Testament Word Studies – Hebrews 6. http://www.godrules.net/library/vincent/vincentheb6.htm
“after ye were illuminated” (10:32). In the Greek, this is the same phrase we find in Heb. 6:4. Dr. A. T. Robertson has this to say: “After ye were enlightened (phōtisthentes). First aorist passive participle of phōtizō in the same sense as in Heb. 6:4 (regeneration) and like “the full knowledge of the truth” in Heb. 10:26.” 21Word Pictures in the New Testament (A. T. Robertson)
They had tasted of the heavenly gift (6:4). “To ‘taste’ of a thing means, according to the usage in the Scriptures, is to ‘experience,’ or to ‘understand’ it. The expression is derived from the fact that the ‘taste’ is one of the means by which we ascertain the nature or quality of an object; compare Matt. 16:28; John 8:51; Heb. 2:9. The proper idea here is, that they had ‘experienced’ the heavenly gift…The gift from heaven, or which pertains to heaven…The expression properly means some favor or gift which has descended from heaven, and may refer to any of the benefits which God has conferred on man in the work of redemption…(Albert Barnes. Hebrews 6:4).
They “were made partakers of [shared in] the Holy Ghost” (6:4). They had “tasted the good word of God, and the powers of the world to come” (6:5). Kenneth Wuest says that, “The word translated ‘powers’ is used in the Gospels repeatedly to refer to miracles, and is translated by the words, ‘wonderful works,’ ‘mighty works,’ ‘miracles,’ ‘powers’.” And “The age to come is the Millennial Age.” Wuest. Hebrews 6:5
“…throughout the book the author speaks of the superiority of the new covenant to the old and warns believers not to go back. The implication is that they are in danger of returning to their former faith, that is, to Judaism.” 22Our Daily Bread. Understanding the Bible: The Letter to the Hebrews. https://discoveryseries.org/courses/understanding-the-bible-the-letter-to-the-hebrews/lessons/the-author-and-recipients-of-hebrews
“The author writes sternly, because his readers are true believers…” Turning back now, “would amount to a sin of rebellion resembling what the wilderness generation had done at Kadesh-Barnea,23see Heb. 3:1-4:13 yet deserving of even greater punishment.”24Dr. J. Paul Tanner. A Severe Warning Against Defection Hebrews 10:26-31. http://paultanner.org/English%20Docs/Hebrews/Suppl%20-%20App/App%20B%20-%20Heb%2010.pdf
“The warnings contained in Hebrews 6:4 6 and 10:19-39 presuppose the possibility that true Christians can fall into apostasy. The readers confronted that actual temptation. Furthermore, the statements in 6:4-5 make it quite clear that the readers were genuinely Christian, not just Christian in appearance.”25Encountering the Book of Hebrews (Encountering Biblical Studies): An Exposition by Donald Hagner
Commenting on Hebrews 10:35-36, Dr. Thomas Constable says that, “If the writer’s concern had been the salvation of those readers who were unbelievers, this would have been an opportune time for him to exhort them to believe in Christ. He could have written, “For you have need of regeneration.” Instead, he exhorted his readers to endure rather than apostatize” 26Notes on Hebrews 2021 Edition Dr. Thomas L. Constable. https://www.planobiblechapel.org/tcon/notes/html/nt/hebrews/hebrews.htm
“let us offer the sacrifice of praise to God continually” (13:15).
Hebrews 10:38 (NKJV) Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.”
The word “just” is from the Greek dikaios, which means: “righteous or the sanctified.” It is referring to believers. Believers are to live by faith – dependant [sic] trust upon God. That sentence really forms the text of which Hebrews 11 is the sermon. 27“Now Faith Is” Hebrews 11:1. Pastor David B. Curtis. https://www.bereanbiblechurch.org/transcripts/hebrews/11_1.htm
Resources:
J. B. Rowell, “Exposition of Hebrews Six: An Age-Long Battleground,” Bibliotheca Sacra 94 (July-September 1988): 319-328;
Randall C. Gleason, “The Old Testament Background of the Warning in Hebrews 6:4-8, Bibliotheca Sacra 155 (January-March 1998): 62-91;
Rodney J. Decker, “The Warning of Hebrews 6,” Journal of Ministry and Theology 5 (Fall 2001): 26-48.]
References