In the past few studies, I’ve been discussing what Paul meant by the Principles of the Doctrine of Christ (Hebrews 6:1-2). The first study defined what Paul meant by repentance from dead works[1] In the second study I defined what Paul meant as that applies to the next four principles,[2] and in this study I hope to show what Paul meant by eternal judgment? First of all and concerning the word eternal, the Greek word aionios (G166) cannot be forced to mean everlasting or eternal, because it is used to describe the Old Covenant in terms of how long it would last. Who among us, today, would try to say the Old Covenant never ended. See:
- Genesis 17:8 – the land of Canaan was given as an eternal (G166) possession… (cf. Genesis 48:4)
- Genesis 17:19 – I will establish my covenant with him (Isaac), for an everlasting (G166) covenant.
- Exodus 12:14 – you shall keep it (the Passover) a feast for a perpetual (G166) ordinance.
- Exodus 27:21 – It (i.e. the lamp burning before the ark of the testimony) is a perpetual (G166) ordinance throughout your generations of the children of Israel.
- Exodus 31:15-17 — It (Sabbath keeping) is a perpetual (G166) covenant with me and the children of Israel. It is a perpetual (G166) sign with me, for in six days the Lord made the heaven and the earth, and on the seventh day he ceased, and rested.
- Numbers 25:10-13 — he (Phinehas, the son of Aaron) and his seed after him shall have a perpetual (G166) covenant of priesthood…
Instead of it meaning eternal, aionios (G166) has to do with an age of indeterminate length. Only when the matter is in the past can the length of the age, from beginning to its end be fully known. For example, in Moses’ farewell address to Israel (Deuteronomy 31-32), he mentioned that “after my death you will act corruptly and turn from the way, which I have commanded you; and evil will befall you in the latter days” (Deuteronomy 31:29). The Old Covenant prophets spoke of those days (Isaiah 2:2; Jeremiah 23:20; Ezekiel 38:16; Daniel 2:28; 10:14; Hosea 3:5; Micah 4:1), as did the writers of the New Covenant (Acts 2:17; 2Timothy 3:1; Hebrews 1:2; James 5:3; 2Peter 3:3). Yet, even these men didn’t know when the actual end of the age would take place (cf. Matthew 24:36; Revelation 9:15), but they all expected it to occur sometime during the first century AD (cp. Matthew 16:28; 23:36).
Under the Old Covenant, judgment (krima – G2917) could refer to the judgment of the king (2Samuel 8:15), or the judgments of God, as found in the Law (Leviticus 18:4; Ezra 7:10). Hebrews 6:2, of course, refers to the judgment of the Lord, which is the very thing that was done to the Jews in 70 AD for their disobedience. Nevertheless, under the New Covenant there is no judgment for the one who is in Christ (Romans 8:1). All judgment has been placed upon Jesus for four sakes. He has born the wrath of God for us (Romans 5:9; Galatians 3:13; 1Thessalonians 1:10, 1Thessalonians 5:9; 1Peter 2:21). This, however, doesn’t mean we won’t reap what we sow, but that has to do with discipline, not judgment and separation from God. The Lord has promised to be with us and never depart (Revelation 21:3-4; Hebrews 13:5).
Next, Paul tells his readers to go on to perfection or maturity. The Greek word for let us go on is phero (G5342) and means to carry or to bear. However, the verb is in the passive voice, so the subject is not doing the action, but is, rather, acted upon. In other words, the believer is not the responsible power behind his maturity, because he is acted upon by someone else. Paul is saying “Having abandoned the Principles of the Doctrine of Christ, let us be carried along (or borne along) to perfection or maturity (cf. Hebrews 12:2).” In other words, having abandoned the principles of the Old Covenant (‘shadows’ according to Colossians 2:16-17) allow ourselves to be brought to maturity by being embraced by the Reality (Christ), because, as Paul later concludes: the Law, which contains the shadows of Christ, made nothing perfect (Hebrews 7:11, 19). Rather, it is Christ, himself, who is the Author and Completer of our salvation (Hebrews 12:1-2).
Paul adds that these Jewish believers shouldn’t lay (G2598 – kataballo) again that foundation, but the word is elsewhere translated as cast down (2Corinthians 4:9: Revelation 12:10), which introduces the idea of destroying, defeating etc. This brings to mind what the Lord told his disciples that he didn’t intend to do, which was to destroy (G2647 – kataluo) the Law and the Prophets but to fulfill them (Matthew 5:17). The Greek word kataballo (G2598) is derived (according to Strongs’ Hebrew and Greek Dictionaries) from a particle, kata (G2596), meaning “down” and ballo (G906) meaning to “throw” (more or less violently or intensely). The Greek word used by the Lord in his Sermon on the Mount is kataluo (G2647) and is derived as above from the particle kata (G2596) but the other word from which it comes is luo (G3089), meaning to loosen, break up, destroy, dissolve. The two words seem to be synonyms, which, if true, Paul is telling his readers what the Lord told his disciples. The Law pointed to Christ, and although it must be left behind in order to go on with Christ, who fulfilled all that was therein, the Law which brought us to Christ is not to be despised or destroyed in our walk with him. On the contrary, we who walk with Christ establish the Law’s requirements (Romans 3:31). The Weymouth translation has it: we give the Law a firmer footing. Thus, the Principals of the Doctrine of Christ have to do with the Old Covenant, which was fulfilled in Christ. Therefore, it must be left behind in order to embrace the New Covenant. One simply cannot go on with Christ (New Covenant) while waiting for him to come (Old Covenant).
[1] See: Repentance from Dead Works. Moreover, I also covered an introduction to the six principles found here in Hebrews 6:1-2.
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