Text -- Hebrews 6:1-19 (NET)

6:1 Therefore we must progress beyond the elementary instructions about Christ and move on to maturity, not laying this foundation again: repentance from dead works and faith in God, 6:2 teaching about baptisms, laying on of hands, resurrection of the dead, and eternal judgment. 6:3 And this is what we intend to do, if God permits. 6:4 For it is impossible in the case of those who have once been enlightened, tasted the heavenly gift, become partakers of the Holy Spirit, 6:5 tasted the good word of God and the miracles of the coming age, 6:6 and then have committed apostasy, to renew them again to repentance, since they are crucifying the Son of God for themselves all over again and holding him up to contempt. 6:7 For the ground that has soaked up the rain that frequently falls on it and yields useful vegetation for those who tend it receives a blessing from God. 6:8 But if it produces thorns and thistles, it is useless and about to be cursed; its fate is to be burned. 6:9 But in your case, dear friends, even though we speak like this, we are convinced of better things relating to salvation. 6:10 For God is not unjust so as to forget your work and the love you have demonstrated for his name, in having served and continuing to serve the saints. 6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, but imitators of those who through faith and perseverance inherit the promises. 6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” 6:15 And so by persevering, Abraham inherited the promise. 6:16 For people swear by something greater than themselves, and the oath serves as a confirmation to end all dispute. 6:17 In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, 6:18 so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 6:1

Wherefore ( dio ).

Because of the argument already made about the difficulty of the subject and the dulness of the readers.

Robertson: Heb 6:1

Let us cease to speak ( aphentes ton logon ).

Second aorist active participle of aphiēmi , to leave off or behind.

Robertson: Heb 6:1

Of the first principles of Christ ( tēs archēs tou Christou ).

Objective genitive Christou (about Christ). "Leaving behind the discussion of the beginning about Christ,"another way of saying again ta stoicheia tēs archēs tōn logiōn tou theou of Heb 5:12.

Robertson: Heb 6:1

And press on ( kai pherōmetha ).

Volitive present subjunctive passive, "Let us be borne on"(both the writer and the readers). The Pythagorean Schools use pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of aphentes pherōmetha (Eurip., Androm. 393, for instance).

Robertson: Heb 6:1

Unto perfection ( epi tēn teleiotēta ).

Old word from teleios mature, adults as in Heb 5:14. Only twice in N.T. (here and Col 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic.

Robertson: Heb 6:1

Not laying again the foundation ( mē palin themelion kataballomenoi ).

The regular idiom for laying down the foundation of a building (themelion , Luk 6:48.). The metaphor is common (1Co 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation,"though the accusative didachēn in apposition with themelion may mean that there are only four included in the themelion . Two are qualitative genitives after themelion (metanoias and pisteōs ). What is meant by "dead works"(apo nekrōn ergōn ) is not clear (Heb 9:14), though the reference may be to touching a corpse (Num 19:1.; Num 31:19). There are frequent allusions to the deadening power of sin (Jam 2:17, Jam 2:26; Joh 7:25; Rom 6:1, Rom 6:11; Rom 7:8; Col 2:13; Eph 2:1, Eph 2:5). The use of repentance and faith together occurs also elsewhere (Mar 1:15; Act 20:21; 1Th 1:9).

Robertson: Heb 6:2

@@The other four items are qualitative genitives with didachēn (baptismōn ,epitheseōs cheirōn ,anastaseōs nekrōn ,krimatos aiōniou ). The plural baptismōn "by itself does not mean specifically Christian baptism either in this epistle (Heb 9:10) or elsewhere (Mar 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general"(Moffatt). The disciples of the Baptist had disputes with the Jews over purification (Joh 3:25). See also Act 19:2. "The laying on of hands"seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Mat 19:13), of healing (Mar 7:32), in the choice of the Seven (Act 6:6), in the bestowal of the Holy Spirit (Act 8:17.; Act 19:6), in separation for a special task (Act 13:3), in ordination (1Ti 4:14; 1Ti 5:22; 2Ti 1:6). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, Joh 5:29; Act 24:15) is easily seen to be basal (cf. 1Cor 15) as well as eternal judgment (timeless and endless).

Robertson: Heb 6:3

If God permit ( eanper epitrepēi ho theos ).

Condition of the third class with eanper (note per indeed). See 1Co 16:7 (ean ho kurios epitrepsēi ) and Act 18:21 (tou theou thelontos ). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (Heb 13:23) if the way opens, a less probable interpretation.

Robertson: Heb 6:4

As touching those who were once enlightened ( tous hapax phōtisthentas ).

First aorist passive articular participle (the once for all enlightened) of photizō , old and common verb (from phōs ) as in Luk 11:36. The metaphorical sense here (cf. Joh 1:9; Eph 1:18; Heb 10:32) occurs in Polybius and Epictetus. The accusative case is due to anakainizein in Heb 6:6. Hapax here is "once for all,"not once upon a time (pote ) and occurs again (Heb 9:7, Heb 9:26, Heb 9:27, Heb 9:28; Heb 12:26, Heb 12:27).

Robertson: Heb 6:4

Tasted of the heavenly gift ( geusamenous tēs dōreas tēs epouraniou ).

First aorist middle participle of geuō , old verb once with accusative (Heb 6:5, kalon rēma ,dunameis ), usually with genitive (Heb 2:9) as here.

Robertson: Heb 6:4

Partakers of the Holy Ghost ( metochous pneumatos hagiou ).

See Heb 3:14 for metochoi . These are all given as actual spiritual experiences.

Robertson: Heb 6:4

And then fell away ( kai parapesontas ).

No "then"here, though the second aorist (effective) active participle of parapiptō , old verb to fall beside (aside), means that. Only here in N.T. In Gal 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means).

Robertson: Heb 6:6

It is impossible to renew them again ( adunaton palin anakainizein ).

The adunaton (impossible) comes first in Heb 6:4 without estin (is) and there is no "them"in the Greek. There are three other instances of adunaton in Hebrews (Heb 6:18; Heb 10:4; Heb 11:6). The present active infinitive of anakainizō (late verb, ana ,kainos , here only in the N.T., but anakainoō , 2Co 4:16; Col 3:10) with adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Heb 6:8-12, not here.

Robertson: Heb 6:6

Seeing they crucify to themselves afresh ( anastraurountas heautois ).

Present active participle (accusative plural agreeing with tous ...parapesontas ) of anastauroō , the usual verb for crucify in the old Greek so that ana - here does not mean "again"or "afresh,"but "up," sursum , not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ.

Robertson: Heb 6:6

And put him to an open shame ( kai paradeigmatizontas ).

Present active participle of paradeigmatizō , late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Mat 1:19.

Robertson: Heb 6:7

Which hath drunk ( hē piousa ).

Articular second aorist active participle of pinō , to drink.

Robertson: Heb 6:7

Herbs ( botanēn ).

Old word from boskō , to feed, green plant, only here in N.T. Cf. our botany.

Robertson: Heb 6:7

Meet ( eutheton ).

Old compound verbal (eu ,tithēmi ) well-placed, fit (Luk 9:62).

Robertson: Heb 6:7

It is tilled ( geōrgeitai ).

Present passive indicative of geōrgeō , old and rare verb from geōrgos (tiller of the soil, gē ,ergon , 2Ti 2:6), here only in the N.T.

Robertson: Heb 6:7

Receives ( metalambanei ).

Present active indicative of metalambanō , old verb to share in, with genitive (eulogias ) as here (Act 2:46) or with accusative (Act 24:25).

Robertson: Heb 6:8

If it beareth ( ekpherousa ).

Present active participle of ekpherō , conditional participle. For "thorns and thistles"see Mat 7:16 for both words (akanthas kai tribolous ). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus , to hinder the enemy’ s cavalry.

Robertson: Heb 6:8

Rejected ( adokimos ).

See 1Co 9:27; Rom 1:28. For kataras eggus (nigh unto a curse) see Gal 3:10.

Robertson: Heb 6:8

To be burned ( eis kausin ).

"For burning."Common sight in clearing up ground.

Robertson: Heb 6:9

But we are persuaded ( pepeismetha de ).

Perfect passive indicative of peithō , literary plural. Note Paul’ s use of pepeismai in 2Ti 1:12.

Robertson: Heb 6:9

Better things ( ta kreissona ).

"The better things"than those pictures in Heb 6:4-8.

Robertson: Heb 6:9

That accompany salvation ( echomena sōtērias ).

"Things holding on to salvation"(Mar 1:38), a common Greek phrase echomena , present middle participle of echō .

Robertson: Heb 6:9

Though we thus speak ( ei kai houtōs laloumen ).

Concessive condition of the first class. Explanatory, not apologetic, of his plain talk.

Robertson: Heb 6:9

Not unrighteous to forget ( ou gar adikos epilathesthai ).

Second aorist middle infinitive of epilanthanō with genitive case (ergou , work, agapēs , love). But even God cannot remember what they did not do.

Robertson: Heb 6:9

In that ye ministered and still do minister ( diakonēsantes kai diakonountes ).

First aorist active and present active participle of the one verb diakoneō , the sole difference being the tense (single act aorist , repeated acts present ).

Robertson: Heb 6:11

And we desire ( epithumoumen de ).

Literary plural again like pepeismetha (Heb 6:9). He is not wholly satisfied with them as he had already shown (Heb 5:11-14). They have not given up Christ (Heb 6:4-8), but many of them are still babes (nēpioi , Heb 5:13) and not adults (teleioi , Heb 5:14) and others are in peril of becoming so.

Robertson: Heb 6:11

Unto the fulness of hope ( pros tēn plērophorian tēs elpidos ).

For plērophoria see 1Th 1:5; Col 2:2.

Robertson: Heb 6:11

To the end ( achri telous ).

As in Heb 3:6, Heb 3:14.

Robertson: Heb 6:12

That ye be not sluggish ( hina mē nōthroi genēsthe ).

Negative final clause with second aorist middle subjunctive of ginomai , "that ye become not sluggish (or dull of hearing)"as some already were (Heb 5:11).

Robertson: Heb 6:12

Imitators ( mimētai ).

See 1Th 1:6; 1Th 2:14 for this word (our "mimic"in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of "faith and long-suffering."

Robertson: Heb 6:13

Made promise ( epaggeilamenos ).

First aorist middle participle of epaggellō . Could swear by none greater (kat' oudenos eichen meizonos omosai ). Imperfect active of echō in sense of edunato as often with omosai (first aorist active infinitive of omnuō ) and ōmosen (he sware) is first aorist active indicative.

Robertson: Heb 6:14

Surely ( ei mēn ).

By itacism for ē mēn (Deissmann, Bible Studies , p. 205). The quotation is from Gen 22:16. (the promise renewed to Abraham with an oath after offering of Isaac).

Robertson: Heb 6:14

Blessing ( eulogōn ).

Hebraism (present active participle) for the Hebrew infinitive absolute and so with plēthunōn (multiplying).

Robertson: Heb 6:15

Having patiently endured ( makrothumēsas ).

First aorist active participle of makrothumos (makros ,thumos , long spirit) illustrating makrothumia of Heb 6:12.

Robertson: Heb 6:15

He obtained ( epetuchen ).

Second aorist (effective) active indicative of epetugchanō , old verb with genitive. God was true to his word and Abraham was faithful.

Robertson: Heb 6:16

In every dispute ( pasēs antilogias ).

Objective genitive of old word several times in Hebrews (Heb 6:16; Heb 7:7; Heb 12:3). Talking back, face to face, in opposition.

Robertson: Heb 6:16

Final ( peras ).

Limit, boundary (Mat 12:42). Men may perjure themselves.

Robertson: Heb 6:17

To shew ( epideixai ).

First aorist active infinitive of epideiknumi , to show in addition (epi -) to his promise "more abundantly"(perissoteron ).

Robertson: Heb 6:17

The immutability of his counsel ( to ametatheton tēs boulēs autou ).

Late compound verbal neuter singular (alpha privative and metatithēmi , to change), "the unchangeableness of his will."

Robertson: Heb 6:17

Interposed ( emesiteusen ).

First aorist active indicative of mesiteuō , late verb from mesitēs , mediator (Heb 8:6), to act as mediator or sponsor or surety, intransitively to pledge one’ s self as surety, here only in the N.T.

Robertson: Heb 6:17

With an oath ( horkōi ).

Instrumental case of horkos (from herkos , an enclosure), Mat 14:7, Mat 14:9.

Robertson: Heb 6:18

By two immutable things ( dia duo pragmatōn ametathetōn ).

See Heb 6:17. God’ s promise and God’ s oath, both unchangeable.

Robertson: Heb 6:18

In which it is impossible for God to lie ( en hois adunaton pseusasthai theon ).

Put this "impossibility"by that in Heb 6:4-6. Theon is accusative of general reference with pseusasthai , first aorist middle infinitive of pseudomai .

Robertson: Heb 6:18

That we may have ( hina echōmen ).

Purpose clause with hina and the present active subjunctive of echō , "that we may keep on having."

Robertson: Heb 6:18

Strong consolation ( ischuran paraklēsin ).

"Strong encouragement"by those two immutable things.

Robertson: Heb 6:18

Who have fled for refuge ( hoi kataphugontes ).

Articular effective second aorist active participle of katapheugō , old verb, in N.T. only here and Act 14:6. The word occurs for fleeing to the cities of refuge (Deu 4:42; Deu 19:5; Jos 20:9).

Robertson: Heb 6:18

To lay hold of ( kratēsai ).

First aorist active (single act) infinitive of krateō in contrast with present tense in Heb 4:14 (hold fast).

Robertson: Heb 6:18

Set before us ( prokeimenēs ).

Placed before us as the goal. See this same participle used with the "joy"(charas ) set before Jesus (Heb 12:2).

Robertson: Heb 6:19

Which ( hēn ).

Which hope. What would life be without this blessed hope based on Christ as our Redeemer?

Robertson: Heb 6:19

As an anchor of the soul ( hōs agkuran tēs psuchēs ).

Old word, literally in Act 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Ti 1:19).

Robertson: Heb 6:19

Both sure and steadfast ( asphalē te kai bebaian ).

This anchor of hope will not slip (alpha privative and sphallō , to totter) or lose its grip (bebaia , from bainō , to go, firm, trusty).

Robertson: Heb 6:19

That which is within the veil ( to esōteron tou katapetasmatos ).

The Holy of Holies, "the inner part of the veil"(the space behind the veil), in N.T. only here and Act 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

Vincent: Heb 6:1

Leaving the principles of the doctrines of Christ ( ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον )

Lit. leaving the word of the beginning concerning Christ . Ἀφέντες leaving or dismissing does not imply ceasing to believe in elementary truths or to regard them as important, but leaving them " as a builder leaves his foundation in erecting his building" (Bruce). The word of the beginning of Christ is practically = the rudiments of the beginning , Heb 5:12; that rudimentary view of Christ's person and office which unfolds into the doctrine of his priesthood. Up to this point the writer has shown only that the permanent elements of the old covenant remain and are exalted in Christ. The more difficult point, which it will require matured perception to grasp, is that Christ's priesthood involves the entire abolition of the old covenant.

Vincent: Heb 6:1

Let us go on unto perfection ( ἐπὶ τὴν τελειότητα φερώμεθα )

Lit. let us be born on to completeness . The participial clause, leaving , etc., is related to the verbal clause as expressing a necessary accompaniment or consequence of the latter. Let us be born on to completeness , and , because of this , leave , etc. This sense is not given by the Rev. Τελειότης only here and Col 3:14. Rend. completeness . The completeness is viewed as pertaining to both the writer and the readers. He proposes to fully develop his theme: they are exhorted to strive for that full Christian manhood which will fit them to receive the fully-developed discussion.

Vincent: Heb 6:1

Not laying again the foundation ( μὴ πάλιν θεμέλιον καταβαλλόμενοι )

Not explanatory of leaving , etc. The following words, describing the elements of the foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative proposition is that a building is not completed by lingering at the foundation; and so Christian maturity is not to be attained by going back to subjects which belong to the earliest stage of Christian instruction. He purposely selects for his illustration things which belong to the very initiation of Christian life.

Vincent: Heb 6:1

Dead works ( νεκρῶν ἔργων )

The phrase only in Hebrews. Comp. Heb 9:14. Not sinful works in the ordinary sense of the term, but works without the element of life which comes through faith in the living God. There is a sharp opposition, therefore, between dead works and faith. They are contraries. This truth must be one of the very first things expounded to a Jew embracing Christianity.

Vincent: Heb 6:2

Doctrine of baptisms ( βαπτισμῶν διδαχὴν )

Not laying again as a foundation the teaching (διδαχὴν ) of baptisms. βαπτισμός only here, Heb 9:10, and Mar 7:4. The common form is βάπτισμα . Neither word in lxx or Class. The meaning here is lustral rites in general , and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism.

Vincent: Heb 6:2

Laying on of hands

See on 1Ti 4:14. A Jewish and a Christian practice.

Vincent: Heb 6:2

Resurrection - eternal judgment

Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity. The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternal certainly cannot here signify everlasting . It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time. See additional note on 2Th 1:9. The phrase eternal judgment N.T.o . Comp. κρίμα τὸ μέλλον the judgment to come , Act 24:25.

Vincent: Heb 6:3

If God permit ( ἐάνπερ ἐπιτρέπῃ ὁ θεός )

The exact formula N.T.o . Comp. 1Co 16:7; Act 18:21. Pagan parallels are τῶν θεῶν θελόντων if the gods will ; θεῶν ἐπιτρεπόντων the gods permitting , and θεῶν βουλομένων if the gods desire . An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.

Vincent: Heb 6:4

Impossible ( ἀδύνατον )

It is impossible to dilute this word into difficult .

Vincent: Heb 6:4

Those who were once enlightened ( τοὺς ἅπαξ φωτισθέντας )

Rend. " once for all enlightened." Ἅπαξ is frequent in the Epistle. Comp. Heb 9:7, Heb 9:26, Heb 9:27, Heb 9:28; Heb 10:2; Heb 12:26, Heb 12:27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened , through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct ; see Psa 119:130; 2Ki 12:2; 2Ki 17:27. Comp. in N.T. Joh 1:9; Eph 1:18; Eph 3:9; Heb 10:32. Erasmus gives the correct explanation: " Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching." There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation. See Just. Mart. Apol . i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸς τοὺς μέλλοντας φωτίζεσθαι to those who are about to be enlightened ; and justified this name for baptism by this passage and Heb 10:32. The Peshitto translates this passage, " who have once (for all) descended to baptism." The N.T. gives no example of this usage.

Vincent: Heb 6:4

Tasted of the heavenly gift ( γευσαμένους τῆς δωρεᾶς τῆς ἐπουρανίου )

For γευσαμένους tasted , comp. Heb 2:9. The meaning is, have consciously partaken of . Comp. 1Pe 2:3, and τρώγων eateth , Joh 6:56. The heavenly gift is the Holy Spirit. It is true that this is distinctly specified in the next clause, but the two clauses belong together.

Vincent: Heb 6:4

Partakers of the Holy Ghost ( μετόχους πνεύματος ἁγίου )

" Heavenly gift" emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality.

Vincent: Heb 6:5

The good word of God ( καλὸν θεοῦ ῥῆμα )

The gospel of Christ as preached. Comp. Heb 2:3. To the word are attached life (Act 5:20); spirit and life (Joh 6:63); salvation (Act 11:14); cleansing (Eph 5:26); especially the impartation of the Spirit (Joh 3:34; Act 5:32; Act 10:44; Eph 6:17; Heb 2:4).

Vincent: Heb 6:5

Powers of the world to come ( δυνάμεις μέλλοντος αἰῶνος )

Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ's work. See on these last days , Heb 1:2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves.

Vincent: Heb 6:6

If they shall fall away ( καὶ πααπεσόντας )

Lit. and having fallen away . Comp. πὲσῃ fall , Heb 4:11. Παραπίπτειν, N.T.o . It means to deviate , turn aside . Comp. lxx, Eze 14:13; Eze 15:8.

Vincent: Heb 6:6

To renew them again ( πὰλιν ἀνακαινίζειν )

The verb N.T.o . Ανακαινοῦν to renew, 2Co 4:16; Col 3:10.

Vincent: Heb 6:6

Seeing they crucify to themselves - afresh ( ἀνασταυροῦντας ἑαυτοῖς )

In the Roman classical use of the word, ἀνά has only the meaning up : to nail up on the cross. Here in the sense of anew , an idea for which classical writers had no occasion in connection with crucifying. Εαυτοῖς for themselves . So that Christ is no more available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it.

Vincent: Heb 6:6

The Son of God

Marking the enormity of the offense.

Vincent: Heb 6:6

Put him to an open shame ( παραδειγματίζοντας )

N.T.o . Rarely in lxx. Comp. Num 25:4, hang them up . From παρὰ beside , δεικνύναι to show or point out . To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of ; thence to expose to public disgrace . Δεῖγμα example , only Jud 1:7. Δειγματίζειν to make a public show or example , Mat 1:19; Col 2:15. See additional note at the end of this chapter.

Additional Note on Heb 6:4-6.

The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed:

(1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief.

(2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.

(3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.

(4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction.

(5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, " renew unto repentance ." God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms , Amer. ed., Vol. I., p. 191.

Vincent: Heb 6:7

The inevitableness of the punishment illustrated by a familiar fact of nature.

The earth ( γῆ )

Or the land . Personified. Comp. αὐτομάτη ἡ γῆ the land of itself , Mar 4:28, see note.

Vincent: Heb 6:7

Which drinketh in ( ἡ πιοῦσα )

Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it .

Vincent: Heb 6:7

Herbs ( βοτάνην )

Grass, fodder. N.T.o .

Vincent: Heb 6:7

Meet for them by whom it is dressed ( εὔθετον ἐκείνοις δι οὕς καὶ γεωργεῖται )

For εὔθετον , lit. well placed , thence fit or appropriate , see Luk 9:62; Luk 14:35. Γεωργεῖν to till the ground , N.T.o . Rend. tilled . Dress is properly to trim . The natural result of the ground's receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it.

Vincent: Heb 6:7

Receiveth blessing from God ( μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ )

Rend. partaketh of blessing . The blessing is increased fruitfulness. Comp. Mat 13:12; Joh 15:2.

Vincent: Heb 6:8

But that which beareth thorns and briers ( ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους )

Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it ( the ground that receives the rain ) bear thorns and thistles , etc. Ἄκανθαι thorns , from ἀκή a point . Τρίβολος , from τρεῖς three and βέλος a dart ; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus , or caltrop . These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry. A kind of thorn or thistle, a land-caltrop, was called tribulus . So Virgil,

" Subit aspera silva,

Lappaeque tribulique."

Georg . i . 153 .

Vincent: Heb 6:8

Is rejected ( ἀδόκιμος )

Lit. unapproved . See on reprobate , Rom 1:28.

Vincent: Heb 6:8

Nigh unto cursing ( κατάρας ἐγγύς )

See on Gal 3:10. Enhancing the idea of rejected . It is exposed to the peril of abandonment to perpetual barrenness.

Vincent: Heb 6:8

Whose end is to be burned ( ἧς τὸ τέλος εἰς καῦσιν )

Ἧς whose , of which , may be referred to cursing - the end of which cursing: but better to the main subject, γῆ the land . Τέλος is consummation rather than termination . Ἐις καῦσιν , lit. unto burning . Comp. lxx, Isa 40:16. The consummation of the cursed land is burning. Comp. Joh 15:6. The field of thorns and thistles is burned over and abandoned to barrenness.

Vincent: Heb 6:9

But the writer refuses to believe that his readers will incur such a fate.

Beloved ( ἀγαπητοί )

Only here in the epistle. It often suggests an argument. See 1Co 10:14; 1Co 15:58; 2Co 7:1.

Vincent: Heb 6:9

We are persuaded ( πεπείσμεθα )

We are firmly convinced. The verb indicates a past hesitation overcome.

Vincent: Heb 6:9

Better things ( τὰ κρείσσονα )

The article gives a collective force, the better state of things , the going on unto perfection (Heb 6:1). For κρείσσονα better , see on Heb 1:4.

Vincent: Heb 6:9

That accompany salvation ( ἐχόμενα σωτηρίας )

Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mar 1:38; in a temporal sense, Luk 13:33, next . He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition.

Vincent: Heb 6:10

He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries.

Your work and labor of love ( τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης )

Omit labor . The A.V. follows T.R. τοῦ κόπου . Rend. your work and the love which ye shewed , etc.

Vincent: Heb 6:10

Which ye have shewed toward his name ( ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ )

The verb means, strictly, to show something in one's self; or to show one's self in something. similar praise is bestowed in Heb 10:32. They have shown both love and work toward God's name. That does not look like crucifying Christ. God is not unjust , as he would show himself to be if he were forgetful of this.

Vincent: Heb 6:11

We desire ( ἐπιθυμοῦμεν )

Strongly, earnestly. Comp. Mat 13:17; Luk 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works.

Vincent: Heb 6:11

Each ( ἕκαστον )

He is concerned, not only for the body of believers, but for each member.

Vincent: Heb 6:11

To the full assurance of hope unto the end ( πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους )

That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Rom 8:24. For πληροφορία see on 1Th 1:5, and comp. Rom 4:21; Rom 14:5. It is practically the same whether we translate full development or full assurance . The two meanings coalesce. Hope develops into full assurance.

Vincent: Heb 6:12

Slothful ( νωθροὶ )

See on Heb 5:11. Or sluggish , as you will become if you lose hope.

Vincent: Heb 6:12

Followers ( μιμηταὶ )

Rend. imitators .

Vincent: Heb 6:12

Faith and patience ( πίστεως καὶ μακροθυμίας )

For patience rend. long-suffering , and see on Jam 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith.

Vincent: Heb 6:12

Inherit ( κληρονομούντων )

Notice the present participle, are inheriting . Their present faith and perseverance are now making for their final inheritance. Comp. Eph 1:14.

Vincent: Heb 6:13

Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Heb 11:9, Heb 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure.

Because he could swear by no greater ( ἐπεὶ κατ ' οὐδενὸς εἶχεν μείζονος ὀμόσαι )

Lit. since he had ( the power ) to swear by no one greater .

Vincent: Heb 6:13

By himself ( καθ ' ἑαυτοῦ )

Comp. Gen 22:16. N.T.o , but see lxx, Amo 6:8.

Vincent: Heb 6:14

Surely blessing I will bless thee ( εἰ μήν εὐλογῶν εὐλογήσω σε ).

Ει μήν as a formula of swearing N.T.o . In lxx, see Num 14:23, Num 14:28, Num 14:35; Isa 45:23; Eze 33:27; Eze 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. lxx, Gen 22:17; Num 25:10; Deu 15:4.

Vincent: Heb 6:15

After he had patiently endured ( μακροθυμήσας )

Pointing back to μακροθυμία long-suffering , Heb 6:12.

Vincent: Heb 6:15

He obtained ( ἐπέτυχεν )

The compounded preposition ἐπὶ has the force of upon: to light or hit upon . The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Rom 4:18.

The security of the divine promise illustrated by the analogy of human practice.

Vincent: Heb 6:16

And an oath for confirmation is to them an end of all strife ( καὶ πἁσης αὐτοῖς ἀντιλογίασπέρας εἰς βεβαίων ὁ ὅρκος )

For " an oath," rend. " the oath" : generic. Const. for confirmation with end . " The oath is final for confirmation." Πέρας is the outermost point ; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth . See Mat 12:42; Rom 10:18. So often in lxx. Ἀντιλογία, strictly contradiction , only in Hebrews and Jud 1:11, on which see note.

Vincent: Heb 6:17

Wherein ( ἐν ᾧ )

Referring to the whole previous clause. In accordance with this universal human custom.

Vincent: Heb 6:17

Willing ( βουλόμενος )

Rend. being minded . See on Mat 1:19.

Vincent: Heb 6:17

The immutability ( τὸ ἀμετάθετον )

The adjective used substantively. Only here and Heb 6:18.

Vincent: Heb 6:17

Confirmed ( ἐμεσίτευσεν )

Rend. interposed or mediated . Comp. μεσίτης mediator . From μέσος midst . Placed himself between himself and the heritors of the promise.

Vincent: Heb 6:18

Two immutable things ( δύο πραγμάτων ἀμεταθέτων )

His word and his oath.

Vincent: Heb 6:18

Strong consolation ( ἰσχυρὰν παράκλησιν )

Ἰσχιρὸς strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement , and see on Luk 6:24; see on 1Co 14:3.

Vincent: Heb 6:18

Who have fled for refuge ( οἱ καταφυγόντες )

Only here and Act 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν to flee , it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, " Whoever flees (φεύγων ) and betakes himself for refuge (καταφύγῃ ) to them, receives wrong from no one." So Xen., Hellen . 1, 6, 16: " Conon fled (ἔφευγε ) in swift vessels, and betakes himself for refuge (καταφεύγει ) to Mitylene."

Vincent: Heb 6:18

To lay hold upon the hope set before us ( κρατῆσαι τῆς προκειμένης )

For κρατῆσαι to lay fast hold , see on Mar 7:3; see on Act 3:11; see on Col 2:19. Προκειμένης lying before or set before ; destined or appointed . Mostly in Hebrews. Comp. 2Co 8:12; Jud 1:7.

Vincent: Heb 6:19

An anchor of the soul ( ἄγκυραν τῆς ψυχῆς )

The same figure is implied 1Ti 1:19.

Vincent: Heb 6:19

Sure and steadfast ( ἀσφαλῆ τε καὶ βεβαίαν )

The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not , σφάλλειν to make totter , and so to baffle or foil . Hence, secure against all attempts to break the hold. Βεβαίαν sustaining one's steps in going (βαίνεν to go ) : not breaking down under what steps upon it.

Vincent: Heb 6:19

Which entereth into that within the veil ( εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος )

Const. the participle εἰσερχομένην entering with anchor . Ἐσώτερον only here and Act 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν " the inner prison," Act 16:24. Καταπέτασμα veil , o Class. Commonly in N.T. of the veil of the temple or tabernacle. See Mat 27:51; Heb 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine.

Wesley: Heb 6:1

That is, saying no more of them for the present.

Wesley: Heb 6:1

From open sins, the very first thing to be insisted on.

Wesley: Heb 6:1

The very next point. So St. Paul in his very first sermon at Lystra, Act 14:15, "Turn from those vanities unto the living God." And when they believed, they were to be baptized with the baptism, not of the Jews, or of John, but of Christ. The next thing was, to lay hands upon them, that they might receive the Holy Ghost: after which they were more fully instructed, touching the resurrection, and the general judgment; called eternal, because the sentence then pronounced is irreversible, and the effects of it remain for ever.

Wesley: Heb 6:3

We will go on to perfection; and so much the more diligently, because,

Wesley: Heb 6:4

With the light of the glorious love of God in Christ.

Wesley: Heb 6:4

Remission of sins, sweeter than honey and the honeycomb.

Wesley: Heb 6:4

Of the witness and the fruit of he Spirit.

Wesley: Heb 6:5

Have had a relish for, and a delight in it.

Wesley: Heb 6:5

Which every one tastes, who has an hope full of immortality. Every child that is naturally born, first sees the light, then receives and tastes proper nourishment, and partakes of the things of this world. In like manner, the apostle, comparing spiritual with natural things, speaks of one born of the Spirit, as seeing the light, tasting the sweetness, and partaking of the things "of the world to come."

Wesley: Heb 6:6

Here is not a supposition, but a plain relation of fact. The apostle here describes the case of those who have cast away both the power and the form of godliness; who have lost both their faith, hope, and love, Heb 6:10, &c., and that wilfully, Heb 10:26. Of these wilful total apostates he declares, it is impossible to renew them again to repentance. (though they were renewed once,) either to the foundation, or anything built thereon.

Wesley: Heb 6:6

They use him with the utmost indignity.

Wesley: Heb 6:6

Causing his glorious name to be blasphemed.

Wesley: Heb 6:8

Only or chiefly.

Wesley: Heb 6:8

No more labour is bestowed upon it.

Wesley: Heb 6:8

As Jerusalem was shortly after.

Wesley: Heb 6:9

in this one place he calls them so. he never uses this appellation, but in exhorting.

Wesley: Heb 6:9

We are persuaded you are now saved from your sins; and that ye have that faith, love, and holiness, which lead to final salvation.

Wesley: Heb 6:9

To warn you, lest you should fall from your present steadfastness.

Wesley: Heb 6:10

Ye give plain proof of your faith and love, which the righteous God will surely reward.

Wesley: Heb 6:11

And therefore we thus speak.

Wesley: Heb 6:11

Which you cannot expect, if you abate your diligence. The full assurance of faith relates to present pardon; the full assurance of hope, to future glory. The former is the highest degree of divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of divine evidence (wrought in the soul by the same immediate inspiration of the Holy Ghost) of persevering grace, and of eternal glory. So much, and no more, as faith every moment "beholds with open face," so much does hope see to all eternity But this assurance of faith and hope is not an opinion, not a bare construction of scripture, but is given immediately by the power of the Holy Ghost; and what none can have for another, but for himself only.

Wesley: Heb 6:12

The promised rest; paradise.

Wesley: Heb 6:13

Ye have abundant encouragement, seeing no stronger promise could be made than that great promise which God made to Abraham, and in him to us.

Wesley: Heb 6:14

Gen 22:17.

Wesley: Heb 6:15

Thirty years.

Wesley: Heb 6:15

Isaac, the pledge of all the promises.

Wesley: Heb 6:16

Men generally swear by him who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or asserted, usually puts an end to all contradiction. This shows that an oath taken in a religious manner is lawful even under the gospel: otherwise the apostle would never have mentioned it with so much honour, as a proper means to confirm the truth

Wesley: Heb 6:17

Amazing condescension! He who is greatest of all acts as if he were a middle person; as if while he swears, he were less than himself, by whom he swears! Thou that hearest the promise, dost thou not yet believe?

Wesley: Heb 6:18

His promise and his oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation - Swallowing up all doubt and fear.

Wesley: Heb 6:18

After having been tossed by many storms.

Wesley: Heb 6:18

On Christ, the object of our hope, and the glory we hope for through him.

Wesley: Heb 6:19

Entering into heaven itself, and fixed there.

Wesley: Heb 6:19

Thus he slides back to the priesthood of Christ.

JFB: Heb 6:1

Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14).

JFB: Heb 6:1

Getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN].

JFB: Heb 6:1

Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12).

JFB: Heb 6:1

Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.

JFB: Heb 6:1

The matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments.

JFB: Heb 6:1

That is, consisting in "repentance."

JFB: Heb 6:1

Namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

JFB: Heb 6:2

Paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (Heb 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare Heb 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [BENGEL]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [ALFORD].

JFB: Heb 6:2

Held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."

JFB: Heb 6:2

Judgment fraught with eternal consequences either of joy or of woe.

JFB: Heb 6:3

So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."

JFB: Heb 6:3

For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Phi 2:13). The "for" in Heb 6:4 refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (Heb 6:7).

JFB: Heb 6:4

We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.

JFB: Heb 6:4

"in the case of those."

JFB: Heb 6:4

Once for all illuminated by the word of God taught in connection with "baptism" (to which, in Heb 6:2, as once for all done," once enlightened" here answers); compare Eph 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus CHRYSOSTOM says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," Heb 10:32, with Heb 10:26, where "knowledge of the truth" answers to it.

JFB: Heb 6:4

Tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Act 8:19-20),

JFB: Heb 6:4

Specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.

JFB: Heb 6:5

Distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (Heb. 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (Heb 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on Heb 6:1-2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).

JFB: Heb 6:6

Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Gal 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (Heb 6:1).

JFB: Heb 6:6

They have been "once" (Heb 6:4) already renewed, or made anew, and now they need to be "renewed" over "again."

JFB: Heb 6:6

"are crucifiying to themselves" Christ, instead of, like Paul, crucifying the world unto them by the cross of Christ (Gal 6:14). So in Heb 10:29, "trodden under foot the Son of God, and counted the blood of the covenant, wherewith . . . sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.

JFB: Heb 6:6

Literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [BLEEK in ALFORD]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew again," imply that they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life (Joh 10:28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mar 4:16-17). At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (Jud 1:12), are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [THOLUCK]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance" (Mat 13:12), so that he would have abided in them and not have fallen away" [THOLUCK]. Such a one was never truly a Spirit-led disciple of Christ (Rom 8:14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in Mat 12:24, Mat 12:31-32); this, only by those inside.

JFB: Heb 6:7

Rather as Greek (no article), "land."

JFB: Heb 6:7

Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."

JFB: Heb 6:7

Not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often," Mat 23:37. The rain of heaven falls both on the elect and the apostates.

JFB: Heb 6:7

As the natural result of "having drunk in the rain." See above.

JFB: Heb 6:7

Provender.

JFB: Heb 6:7

Fit. Such as the master of the soil wishes. The opposite of "rejected," Heb 6:8.

JFB: Heb 6:7

Rather as Greek, "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as English Version, namely, God and His Christ (1Co 3:9). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.

JFB: Heb 6:7

"partaketh of."

JFB: Heb 6:7

Fruitfulness. Contrast God's curse causing unfruitfulness (Gen 3:17-18); also spiritually (Jer 17:5-8).

JFB: Heb 6:7

Man's use of means is vain unless God bless (1Co 3:6-7).

JFB: Heb 6:8

Rather as Greek (no article), "But if it (the 'land,' Heb 6:7) bear"; not so favorable a word as "bringeth forth," Heb 6:7, said of the good soil.

JFB: Heb 6:8

Greek, "thistles."

JFB: Heb 6:8

After having been tested; so the Greek implies. Reprobate . . . rejected by the Lord.

JFB: Heb 6:8

On the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (Heb 6:4, Heb 6:6). The ground is not yet actually cursed.

JFB: Heb 6:8

"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (Deu 29:23); so as to the ungodly (Mat 3:10, Mat 3:12; Mat 7:19; Mat 13:30; Joh 15:6; 2Pe 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mat 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (Heb 10:26-27).

JFB: Heb 6:9

Appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (Heb 6:10).

JFB: Heb 6:9

On good grounds; the result of proof. Compare Rom 15:14, "I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.

JFB: Heb 6:9

Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare Heb 6:19). In opposition to "nigh unto cursing."

JFB: Heb 6:9

Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."

JFB: Heb 6:10

Not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.

JFB: Heb 6:10

Your whole Christian life of active obedience.

JFB: Heb 6:10

The oldest manuscripts omit "labor of," which probably crept in from 1Th 1:3. As "love" occurs here, so "hope," Heb 6:11, "faith," Heb 6:12; as in 1Co 13:13 : the Pauline triad. By their love he sharpens their hope and faith.

JFB: Heb 6:10

(Compare Heb 10:32-34).

JFB: Heb 6:10

Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare 2Ti 1:18). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.

JFB: Heb 6:11

Greek, "But."

JFB: Heb 6:11

Greek, "earnestly desire." The language of fatherly affection, rather than command.

JFB: Heb 6:11

Implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in Heb 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (Heb 6:10), needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (Heb 10:36; Heb 13:7). Compare "the full assurance of faith," Heb 10:22; Rom 4:21; 1Th 1:5.

JFB: Heb 6:11

The coming of Christ.

JFB: Heb 6:12

Greek, "become not." In Heb 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.

JFB: Heb 6:12

Greek, "imitators"; so in Eph 5:1, Greek; 1Co 11:1.

JFB: Heb 6:12

Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, Heb 6:15.

JFB: Heb 6:12

Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which Heb 11:13, Heb 11:39-40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in Heb. 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (Heb 6:13).

JFB: Heb 6:13

Confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [BENGEL].

JFB: Heb 6:14

Hebraism for superabundantly multiply.

JFB: Heb 6:14

The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Gen 22:17, "thee," instead of "thy seed."

JFB: Heb 6:15

Thus relying on the promise.

JFB: Heb 6:16

Not to be joined, as English Version, to "an oath"; but to "an end" [ALFORD]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, Heb 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.

JFB: Heb 6:17

That is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (Heb 6:18).

JFB: Heb 6:17

Greek, "willing . . . will"; words akin. Expressing the utmost benignity [BENGEL].

JFB: Heb 6:17

Than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL].

JFB: Heb 6:17

Not only Abraham's literal, but also his spiritual, seed (Gal 3:29).

JFB: Heb 6:18

Translate, as in Heb 6:17, "unchangeable."

JFB: Heb 6:18

"ever to lie"; this is the force of the Greek aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.

JFB: Heb 6:18

Under doubts and fears, and so "encouragement," literally, "exhortation."

JFB: Heb 6:18

As if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Isa 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Act 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.

JFB: Heb 6:18

That is, the object of our hope, as upon a preservative from sinking.

JFB: Heb 6:18

As a prize for which we strive; a new image, namely, the race course (Heb 12:1-2).

JFB: Heb 6:19

Hope is found represented on coins by an anchor.

JFB: Heb 6:19

Sure in respect to us: steadfast, or "firm" [ALFORD], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].

JFB: Heb 6:19

That is the place

JFB: Heb 6:19

Two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. ESTIUS explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."

JFB: Heb 6:19

Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."

Clarke: Heb 6:1

Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages

Clarke: Heb 6:1

Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest

Clarke: Heb 6:1

Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ

The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah

Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it

Clarke: Heb 6:1

Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy

Clarke: Heb 6:1

Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God’ s mercy, by faith we find that mercy

But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

Clarke: Heb 6:2

Of the doctrine of baptisms - " There were two things,"says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, Deu 32:2; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, 1Co 11:2. The baptism of John was his doctrine, Act 19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, Isa 52:15. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, Act 1:5; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost.

I am afraid, with all this great man’ s learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory

I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground

Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven

Clarke: Heb 6:2

Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world

The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in Isa 26:19, where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, Eze 37:1, etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, Dan 12:2 : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt

Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches

1.    Repentance, unto life

2.    Faith in God through Christ, by whom we receive the atonement

3.    The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost

4.    The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church

5.    The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ

6.    The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible

Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on Heb 6:8-9 (note).

Clarke: Heb 6:3

And this will we do - God being my helper, I will teach you all the sublime truths of the Gospel; and show you how all its excellences were typified by the law, and particularly by its sacrificial system.

Clarke: Heb 6:4

For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning

1.    I do not consider them as having any reference to any person professing Christianity

2.    They do not belong, nor are they applicable, to backsliders of any kind

3.    They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus

4.    And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God

The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation

Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, Heb 10:32; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners

Clarke: Heb 6:4

Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God’ s infinite love, Joh 3:16; the living bread that came down from heaven, Joh 6:51; and thus tasting that the Lord is gracious; 1Pe 2:3, and witnessing the full effects of the Christian religion

Clarke: Heb 6:4

Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God’ s mercy towards them, and of the efficacy of the atonement through which they had received such blessings.

Clarke: Heb 6:5

And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have

Clarke: Heb 6:5

The powers of the world to come - Δυναμεις τε μελλοντος αιωνος . These words are understood two ways

1.    The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see Deu 18:15-19. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; Isa 35:5, Isa 35:6. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed

2.    The words have been supposed to apply to those communications and foretastes of eternal blessedness, or of the joys of the world to come, which they who are justified through the blood of the covenant, and walk faithfully with their God, experience; and to this sense the word γευσαμενους have tasted, is thought more properly to apply. But γευομαι, to taste, signifies to experience or have full proof of a thing. Thus, to taste death, Mat 16:28, is to die, to come under the power of death, fully to experience its destructive nature as far as the body is concerned. See also Luk 9:27; Joh 8:52. And it is used in the same sense in Heb 2:9 of this epistle, where Christ is said to taste death for every man; for notwithstanding the metaphor, which the reader will see explained in the note on the above place, the word necessarily means that he did actually die, that he fully experienced death; and had the fullest proof of it and of its malignity he could have, independently of the corruption of his flesh; for over this death could have no power. And to taste that the Lord is gracious, 1Pe 2:3, is to experience God’ s graciousness thoroughly, in being made living stones, built up into a spiritual house, constituted holy priests to offer spiritual sacrifices acceptable to God; see 1Pe 2:5. And in this sense it is used by the purest Greek writers. See several examples in Schleusner

It seems, therefore, that the first opinion is the best founded.

Clarke: Heb 6:6

If they shall fall away - Και παραπεσοντας And having fallen away. I can express my own mind on this translation nearly in the words of Dr. Macknight: "The participles φωτισθεντας, who were enlightened, γευσαμενους, have tasted, and γενηθεντας, were made partakers, being aorists, are properly rendered by our translators in the past time; wherefore, παραπεσοντας, being an aorist, ought likewise to have been translated in the past time, Have fallen away. Nevertheless, our translators, following Beza, who without any authority from ancient MSS. has inserted in his version the word si , if, have rendered this clause, If they fall away, that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or alter the Scriptures, for the sake of any favourite doctrine, I have translated παραπεσοντας in the past time, have fallen away, according to the true import of the word, as standing in connection with the other aorists in the preceding verses.

Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but, professing to give a translation of the epistle, he consulted not his creed but his candour. Had our translators, who were excellent and learned men, leaned less to their own peculiar creed in the present authorized version, the Church of Christ in this country would not have been agitated and torn as it has been with polemical divinity

It appears from this, whatever sentiment may gain or lose by it, that there is a fearful possibility of falling away from the grace of God; and if this scripture did not say so, there are many that do say so. And were there no scripture express on this subject, the nature of the present state of man, which is a state of probation or trial, must necessarily imply it. Let him who most assuredly standeth, take heed lest he fall

Clarke: Heb 6:6

To renew them again unto repentance - As repentance is the first step that a sinner must take in order to return to God, and as sorrow for sin must be useless in itself unless there be a proper sacrificial offering, these having rejected the only available sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation impossible on this simple account; and this is the very reason which the apostle immediately subjoins: -

Clarke: Heb 6:6

Seeing they crucify to themselves the Son of God - They reject him on the ground that he was an impostor, and justly put to death. And thus they are said to crucify him to themselves - to do that in their present apostasy which the Jews did; and they show thereby that, had they been present when he was crucified, they would have joined with his murderers

Clarke: Heb 6:6

And put him to an open shame - Παραδειγματιζοντας· And have made him a public example; or, crucifying unto themselves and making the Son of God a public example. That is, they show openly that they judge Jesus Christ to have been worthy of the death which he suffered, and was justly made a public example by being crucified. This shows that it is final apostasy, by the total rejection of the Gospel, and blasphemy of the Savior of men, that the apostle has in view. See the note on Heb 6:4 (note).

Clarke: Heb 6:7

For the earth which drinketh in the rain - As much as if he had said: In giving up such apostates as utterly incurable, we act as men do in cultivating their fields; for as the ground, which drinketh in the rain by which the providence of God waters it, brings forth fruit to compensate the toil of the tiller, and continues to be cultivated, God granting his blessing to the labors of the husbandman; so,

Clarke: Heb 6:8

That which beareth thorns and briers is rejected - That is: The land which, notwithstanding the most careful cultivation, receiving also in due times the early and latter rain, produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, αδοκιμος, is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be pastured on by the beasts of the field. This seems to be the custom in husbandry to which the apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom of pushing and burning, in order to farther fertilization. This practice has been common from very early times: -

Saepe Etiam Steriles Incendere Profuit Agros

Atque Levem Stipulam Crepitantibus Urere Flammis

Virg. Geor. I., 5:84

Long Practice Has A Sure Improvement Found

With Kindled Fires To Burn The Barren Ground

When The Light Stubble To The Flames Resign’ d

Is Driven Along, And Crackles In The Wind

Dryden

But this, I say the circumstances of the case prevent us from supposing to be intended

Clarke: Heb 6:8

Is nigh unto cursing - It is acknowledged, almost on all hands, that this epistle was written before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and here I suppose the apostle refers to that approaching destruction; and perhaps he has this all along in view, but speaks of it covertly, that he might not give offense

There is a good sense in which all these things may be applied to the Jews at large, who were favored by our Lord’ s ministry and miracles. They were enlightened by his preaching; tasted of the benefits of the heavenly gift - the Christian religion established among them; saw many of their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by the fulfillment of the promise made to Abraham; and saw the almighty power of God exerted, in working a great variety of miracles. Yet, after being convinced that never man spake as this man, and that none could do those miracles which he did, except God were with him; after having followed him in thousands, for three years, while he preached to them the Gospel of the kingdom of God; they fell away from all this, crucified him who, even in his sufferings as well as his resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their unparalleled wickedness, endeavored to make him a public example, by reproaches and blasphemies. Therefore their state, which had received much moral cultivation from Moses, the prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride, unbelief, hardness of heart, contempt of God’ s word and ordinances, blasphemy, and rebellion; was rejected - reprobated, of God; was nigh unto cursing - about to be cast off from the Divine protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the apostle, under the case of individuals, points out the destruction that was to come upon this people in general, and which actually took place about seven years after the writing of this epistle! And this appears to be the very subject which the apostle has in view in the parallel solemn passages, Heb 10:26-31; and, viewed in this light, much of their obscurity and difficulty vanishes away.

Clarke: Heb 6:9

But, beloved - Here he softens what he had before said; having given them the most solemn warning against apostasy, he now encourages them to persevere, commends the good that is in them, and excites them to watchfulness and activity

Clarke: Heb 6:9

Better things of you - Than that you shall resemble that unfruitful ground that can be improved by no tillage, and is thrown into waste, and is fit only for the beasts of the forests to roam in

Clarke: Heb 6:9

Things that accompany salvation - Τα εχομενα σωτηριας· Things that are suitable to a state of salvation; you give proofs still that you have not, whatever others have done, departed from the living God. Several of your brethren have already apostatized, and the whole nation is in a state of rebellion against God; and, in consequence of their final rejection of Christ and his Gospel, are about to be finally rejected by God. They must meet with destruction; they have the things that are suitable to, and indicative of, a state of reprobation; the wrath of God will come upon them to the uttermost; but, while they meet with destruction, you shall meet with salvation. It is worthy of remark, that no genuine Christian perished in the destruction of Jerusalem; they all, previously to the siege by Titus, escaped to Pella, in Coelosyria; and it is as remarkable that not one Jew escaped! all either fell by the sword, perished by famine, or were led into captivity! According to their own imprecation, His blood be upon us and our children, God visited and avenged the innocent blood of Christ upon them and upon their posterity; and they continue to be monuments of his displeasure to the present day.

Clarke: Heb 6:10

God is not unrighteous - God is only bound to men by his own promise: this promise he is not obliged to make; but, when once made, his righteousness or justice requires him to keep it; therefore, whatever he has promised he will certainly perform. But he has promised to reward every good work and labor of love, and he will surely reward yours; God’ s promise is God’ s debt

Every good work must spring from faith in the name, being, and goodness of God; and every work that is truly good must have love for its motive, as it has God for its end

The word του κοπου, labor, prefixed to love, is wanting in almost every MS. and version of importance. Griesbach has left it out of the text

Clarke: Heb 6:10

Ministered to the saints - Have contributed to the support and comfort of the poor Christians who were suffering persecution in Judea. As they had thus ministered, and were still ministering, they gave full proof that they had a common cause with the others; and this was one of the things that proved them to be in a state of salvation.

Clarke: Heb 6:11

We desire - Επιθυμουμεν, We earnestly wish, that each person among you may continue ̀µνδεικνυσ̀¸αι, to manifest, exhibit to full view, the same diligence. There might be reason to suspect that some, through fear of man, might not wish the good they did to be seen, lest they also should suffer persecution. This would not comport with the generous, noble spirit of the Gospel; the man who is afraid to let his decided attachment to God be known, is not far from backsliding. He who is more afraid of man than he is of God Almighty, can have very little religion. As the Church of Christ required all those who in these times embraced the Gospel to be publicly baptized, those who submitted to this rite gave full proof that they were thoroughly convinced of the truths of Christianity; and they gave this as a public pledge that they would be faithful

Clarke: Heb 6:11

The same diligence - They had an active faith and a labouring love, and the apostle wishes them to persevere in both. They were diligent, very diligent, and he desires them to continue so

To the full assurance of hope - Προς την πληροφοριαν της ελπιδος "The full assurance of faith,"says Mr. Wesley, "relates to present pardon; the full assurance of hope, to future glory: the former is the highest degree of Divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of Divine evidence, wrought in the soul by the same immediate inspiration of the Holy Ghost, of persevering grace, and of eternal glory. So much as faith every moment beholds with open face, so much, and no more, does hope see to all eternity. But this assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given immediately by the power of the Holy Ghost, and what none can have for another, but for himself only."We must not misapprehend these excellent sayings of this eminent man

1.    The person who has this full assurance of hope is he who not only knows and feels that his sins are forgiven through Christ Jesus, but also that his heart is purified from all unrighteousness, that the whole body of sin and death is destroyed, and that he is fully made a partaker of the Divine nature. As without holiness, complete, entire holiness, no man can see God: so, without this, none can scripturally or rationally hope for eternal glory; it being a contradiction to profess to have the full assurance of hope to enjoy a state and place for which the soul is conscious it is not prepared

2.    All that is said here must be understood as still implying the absolute necessity of continuing in the same degree of grace from which this full assurance of hope is derived. This full assurance, therefore, does not imply that the man will absolutely persevere to the end; but that, if he do persevere in this same grace, he shall infallibly have an eternal glory. There is no unconditional perseverance in the Scripture, nor can there be such in a state of probation.

Clarke: Heb 6:12

That ye be not slothful - This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise

Clarke: Heb 6:12

Followers of them - Μιμηται δε - κληρονομουντων τας επαγγελιας· That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. "The promises made to Abraham and to his seed were

1.    That Abraham should have a numerous seed by faith as well as by natural descent

2.    That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector

3.    That he would give them the possession of Canaan

4.    That he would bless all the nations of the earth in him

5.    That he would thus bless the nations through Christ, Abraham’ s seed

6.    That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter

1.    They were become Abraham’ s seed by faith

2.    God was become the object of their worship and their protector

3.    They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. Gal 3:4

All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed."See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.

Clarke: Heb 6:13

When God made promise to Abraham - The promise referred to is that made to Abraham when he had offered his son Isaac on the altar, Gen 22:16-18 : "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thy only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed."Of this promise the apostle only quotes a part, as is generally the case, because he knew that his readers were well acquainted with the Scriptures of the Old Testament, and particularly with the law

Clarke: Heb 6:13

He sware by himself - He pledged his eternal power and Godhead for the fulfillment of the promise; there was no being superior to himself to whom he could make appeal, or by whom he could be bound, therefore he appeals to and pledges his immutable truth and Godhead.

Clarke: Heb 6:14

Saying, Surely blessing I will bless thee - I will continue to bless thee

Clarke: Heb 6:14

Multiplying I will multiply thee - I will continue to increase thy posterity. In the most literal manner God continues to fulfill this promise; genuine Christians are Abraham’ s seed, and God is increasing their number daily. See the notes on Gen 22:12-18 (note); and Gen 23:1 (note).

Clarke: Heb 6:15

He obtained the promise - Isaac was supernaturally born; and in his birth God began to fulfill the promise: while he lived, he saw a provision made for the multiplication of his seed; and, having continued steadfast in the faith, he received the end of all the promises in the enjoyment of an eternal glory. And the inference from this is: If we believe and prove faithful unto death, we shall also inherit the promises; and this is what is implied in the apostle’ s exhortation, Heb 6:12 : Be not slothful, but followers of them, etc.

Clarke: Heb 6:16

Men verily swear by the greater - One who has greater authority; who can take cognizance of the obligation, and punish the breach of it

Clarke: Heb 6:16

An oath for confirmation - " This observation teaches us,"says Dr. Macknight, "that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel."

Clarke: Heb 6:17

The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general

Clarke: Heb 6:17

The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.

Clarke: Heb 6:18

That by two immutable things - The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Exo 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever.

This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation

Clarke: Heb 6:18

We might have a strong consolation - There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbor unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place

It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God’ s oath, take his promise; credit what he bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!

Clarke: Heb 6:19

Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on Heb 6:20 (note)

The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. "To ground hope on a false supposition,"says Socrates, "is like trusting to a weak anchor."He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109

The hope of eternal life is here represented as the soul’ s anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.

Calvin: Heb 6:1

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. ⁹⁵

===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.

Calvin: Heb 6:2

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. ⁹⁶ 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?

Calvin: Heb 6:3

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.”

Calvin: Heb 6:4

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, (1Co 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. ⁹⁷

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, (Rom 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 Mar 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. ⁹⁸

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.

Calvin: Heb 6:6

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, (Eze 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. ⁹⁹

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.

Calvin: Heb 6:7

7.=== For the earth, === etc. This is a similitude most appropriate to excite a desire to make progress in due time, for as the earth cannot bring forth a good crop in harvest except it causes the seed as soon as it is sown to germinate, so if we desire to bring forth good fruit, as soon as the Lord sows his word, it ought to strike roots in us without delay; for it cannot be expected to fructify, if it be either choked or perish. But as the similitude is very suitable, so it must be wisely applied to the design of the Apostle.

The earth, he says, which by sucking in the rain immediately produces a blade suitable to the seed sown, at length by God’s blessing produces a ripe crop; so they who receive the seed of the Gospel into their hearts and bring forth genuine shoots, will always make progress until they produce ripe fruit. On the contrary, the earth, which after culture and irrigation brings, forth nothing but thorns, affords no hope of a harvest; nay, the more that grows which is its natural produce, the more hopeless is the case. Hence the only remedy the husbandman has is to burn up the noxious and useless weeds. So they who destroy the seed of the Gospel either by their indifference or by corrupt affections, so as to manifest no sign of good progress in their life, clearly show themselves to be reprobates, from whom no harvest can be expected.

The Apostle then not only speaks here of the fruit of the Gospel, but also exhorts us promptly and gladly to embrace it, and he further tells us, that the blade appears presently after the seed is sown, and that growing follows the daily irrigations. Some renderθοτάνην εὔθετὸν “a seasonable shoot,” others, “a shoot meet;” either meaning suits the place; the first refers to time, the second to quality. ¹⁰⁰ The allegorical meanings with which interpreters have here amused themselves, I pass by, as they are quite foreign to the object of the writer.

Calvin: Heb 6:9

9.=== But we are persuaded, === etc. As the preceding sentences were like thunderbolts, by which readers might have been struck dead, it was needful to mitigate this severity. He therefore says now, that he did not speak in this strain, as though he entertained such an opinion of them. And doubtless whosoever wishes to do good by teaching, ought so to treat his disciples as ever to add encouragement to them rather than to diminish it, for there is nothing that can alienate us more from attending to the truth than to see that we are deemed to be past hope. The Apostle then testifies that he thus warned the Jews, because he had a good hope of them, and was anxious to lead them to salvation. We hence conclude, that not only the reprobate ought to be reproved severely and with sharp earnestness, but also the elect themselves, even those whom we deem to be the children of God.

Calvin: Heb 6:10

10.=== For God is not unrighteous, === etc. These words signify as much as though he had said, that from good beginnings he hoped for a good end.

But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,” he says, “as to your salvation, because God cannot forget your works.” He seems thus to build salvation on works, and to make God a debtor to them. And the sophists, who oppose the merits of works to the grace of God, make much of this sentence, “God is not unrighteous.” For they hence conclude that it would be unjust for him not to render for works the reward of eternal salvation. To this I briefly reply that the Apostle does not here speak avowedly of the cause of our salvation, and that therefore no opinion can be formed from this passage as to the merits of works, nor can it be hence determined what is due to works. The Scripture shows everywhere that there is no other fountain of salvation but the gratuitous mercy of God: and that God everywhere promises reward to works, this depends on that gratuitous promise, by which he adopts us as his children, and reconciles us to himself by not imputing our sins. Reward then is reserved for works, not through merit, but the free bounty of God alone; and yet even this free reward of works does not take place, except we be first received into favor through the kind mediation of Christ.

We hence conclude, that God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them. And this is to be righteous, as the Apostle says, for he cannot deny himself. This passage, then, corresponds with that saying of Paul, “He who has begun in you a good work will perfect it.” (Phi 1:6.) For what can God find in us to induce him to love us, except what he has first conferred on us? In short, the sophists are mistaken in imagining a mutual relation between God’s righteousness and the merits of our works, since God on the contrary so regards himself and his own gifts, that he carries on to the end what of his own goodwill he has begun in us, without any inducement from anything we do; nay, God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things. ¹⁰¹

===And labor of love, === etc. By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor. ¹⁰²

He mentions in proof of their love, that they had ministered and were still ministering to the saints. We are hence reminded, that we are not to neglect to serve our brethren. By mentioning the saints, he means not that we are debtors to them alone; for our love ought to expand and be manifested towards all mankind; but as the household of faith are especially recommended to us, peculiar attention is to be paid to them; for as love, when moved to do good, has partly a regard to God, and partly to our common nature, the nearer any one is to God, the more worthy he is of being assisted by us. In short, when we acknowledge any one as a child of God, we ought to embrace him with brotherly love.

By saying that they had ministered and were still ministering, he commended their perseverance; which in this particular was very necessary; for there is nothing to which we are more prone than to weariness in well­doing. Hence it is, that though many are found ready enough to help their brethren, yet the virtue of constancy is so rare, that a large portion soon relax as though their warmth had cooled. But what ought constantly to stimulate us is even this one expression used by the apostle, that the love shown to the saints is shown towards the name of the Lord; for he intimates that God holds himself indebted to us for whatever good we do to our neighbors, according to that saying,

“What ye have done to one of the least of these,
ye have done to me,” (Mat 25:40;)

and there is also another,

“He that giveth to the poor lendeth to the Lord.”
(Pro 19:17.)

Calvin: Heb 6:11

11.And we desire, === etc. As he blended with exhortation, lest he should altogether grieve their minds; so he now freely reminds them of what was still wanting in them, lest his courtesy should appear to have in it any flattery. “You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have sedulously labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”

Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law. Therefore, he who separates the one from the other, has nothing but what is mutilated and mangled. And hence it appears what sort of teachers they are who make no mention of faith, and enjoin only the duty of honesty and uprightness towards men; nay, it is a profane philosophy, that dwells only on the outward mask of righteousness, if indeed it deserves to be called philosophy; for it so unreasonably performs its own duties, that it robs God, to whom the preeminence belongs, of his own rights. Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love.

===To the full assurance of hope, or, to the certainty of hope, etc. As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία, ¹⁰³ an undoubting persuasion, when the godly mind settles it with itself, that it is not right to call in question what God, who cannot deceive or lie, has spoken.

The word hope, is here to be taken for faith, because of its affinity to it. The Apostle, however, seems to have designedly used it, because he was speaking of perseverance. And we may hence conclude how far short of faith is that general knowledge which the ungodly and the devils have in common; for they also believe that God is just and true, yet they derive hence no good hope, for they do not lay hold on his paternal favor in Christ. Let us then know that true faith is ever connected with hope.

He said to the end, or perfection; and he said this, that they might know that they had not yet reached the goal, and were therefore to think of further progress. He mentioned diligence, that they might know that they were not to sit down idly, but to strive in earnest. For it is not a small thing to ascend above the heavens, especially for these who hardly creep on the ground, and when innumerable obstacles are in the way. There is indeed, nothing more difficult than to keep our thoughts fixed on things in heaven, when the whole power of our nature inclines downwards, and when Satan or numberless devices draw us back to the earth. hence it is, that he bids us to beware of sloth or effeminacy.

Calvin: Heb 6:12

12.But followers, or imitators, etc. To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things. When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.

===Faith and patience, === etc. What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows, that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that the promises were obtained by faith, he takes away the notion of merits; and still more clearly by saying, that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption. ¹⁰⁴

Calvin: Heb 6:13

13.=== For when God made a promise to Abraham, === etc. His object was to prove, that the grace of God is offered to us in vain, except we receive the promise by faith, and constantly cherish it in the bosom of our heart. And he proves it by this argument, that when God promised a countless offspring to Abraham, it seemed a thing incredible; Sarah had been through life barren; both had reached a sterile old age, when they were nearer the grave than to a conjugal bed; there was no vigor to beget children, when Sarah’s womb, which had been barren through the prime of life, was now become dead. Who could believe that a nation would proceed from them, equaling the stars in number, and like the sand of the sea? It was, indeed, contrary to all reason. Yet Abraham looked for this and feared no disappointment, because he relied on the Word of God. ¹⁰⁵ We must, then, notice the circumstance as to time, that the Apostle’s reasoning may appear evident; and what he subjoins refers to this — that he was made partaker of this blessing, but that it was after he had waited for what no one could have thought would ever come to pass. In this way ought glory to be given to God; we must quietly hope for what he does not as yet show to our senses, but hides from us and for a long time defers, in order that our patience may be exercised.

Why God did swear by himself we shall presently see. The manner of swearing, Except blessing I will bless thee, we have explained what it means in the third chapter: God’s name is not here expressed, but must be understood, for except he performs what he promises, he testifies that he is not to he counted true and faithful.

Calvin: Heb 6:16

16.=== For men, === etc. It is an argument from the less to the greater; if credit is given to man, who is by nature false, when he swears, and for this reason, because he confirms what he says by God’s name, how much more credit is due to God, who is eternal truth, when he swears by himself?

Now he mentions several things to commend this declaration; and first he says that men swear by the greater; by which he means that they who are wanting in due authority borrow it from another. He adds that there is so much reverence in an oath that it suffices for confirmation, and puts an end to all disputes where the testimonies of men and other proofs are wanting. Then is not he a sufficient witness for himself whom all appeal to as a witness? Is he not to obtain credit for what he says, who, by his authority, removes all doubts among others? If God’s name, pronounced by man’s tongue, possesses so much superiority, how much more weight ought it to have, when God himself swears by his own name? Thus much as to the main point.

But here in passing, two things are to be noticed, — that we are to swear by God’s name when necessity requires, and that Christians are allowed to make an oath, because it is a lawful remedy for removing contentions. God in express words bids us to swear by his name; if other names are blended with it, the oath is profaned. For this there are especially three reasons: when there is no way of bringing the truth to light, it is not right, for the sake of verifying it, to have recourse to any but to God, who is himself eternal truth; and then, since he alone knows the heart, his own office is taken from him, when in things hidden, of which men can form no opinion, we appeal to any other judge; and thirdly, because in swearing we not only appeal to him as a witness, but also call upon him as an avenger of perjury in case we speak falsely. It is no wonder, then, that he is so greatly displeased with those who swear by another name, for his own honor is thus disparaged. And that there are different forms often used in Scripture, makes nothing against this truth; for they did not swear by heaven or earth, as though they ascribed any divine power to them, or attributed to them the least portion of divinity, but by this indirect protestation, so to speak, they had a regard to the one true God. There are indeed various kinds of protestations; but the chief one is, when we refer to God as a judge and directly appeal to his judgment­seat; another is, when we name things especially dear to us as our life, or our head, or anything of this kind; and the third is, when we call creatures as witnesses before God. But in all these ways we swear properly by no other than by God. hence they betray their impiety no less than their ignorance, who contend that it is lawful to connect dead saints with God so as to attribute to them the right of punishing.

Further, this passage teaches us, as it has been said, that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practice of solemn swearing which God has prescribed in his Law. For certainly the Apostle speaks here of the custom of swearing as of a holy practice, and approved by God. Moreover, he does not say of it as having been formerly in use, but as of a thing still practiced. Let it then be employed as a help to find out the truth when other proofs are wanting.

Calvin: Heb 6:17

17.=== God, willing, === etc. See how kindly God as a gracious Father accommodates himself to our slowness to believe; as he sees that we rest not on his simple word, that he might more fully impress it on our hearts he adds an oath. Hence also it appears how much it concerns us to know that there is such a certainty respecting his goodwill towards us, that there is no longer any occasion for wavering or for trembling. For when God forbids his name to be taken in vain or on a slight occasion, and denounces the severest vengeance on all who rashly abuse it, when he commands reverence to be rendered to his majesty, he thus teaches us that he holds his name in the highest esteem and honor. The certainty of salvation is then a necessary thing; for he who forbids to swear without reason has been pleased to swear for the sake of rendering it certain. And we may hence also conclude what great account he makes of our salvation; for in order to secure it, he not only pardons our unbelief, but giving up as it were his own right, and yielding to us far more than what we could claim, he kindly provides a remedy for it.

===Unto the heirs of promise, === etc. He seems especially to point out the Jews; for though the heirship came at length to the Gentiles, yet the former were the first lawful heirs, and the latter, being aliens, were made the second heirs, and that beyond the right of nature. So Peter, addressing the Jews in his first sermon, says,

“To you and to your children is the promise made, and to those who are afar of, whom the Lord shall call.” (Act 2:39.)

He left indeed a place for adventitious heirs, but he sets the Jews in the first rank, according to what he also says in the third chapter, “Ye are the children of the fathers and of the covenant,” etc. (Act 3:25.) So also in this place the Apostle, in order to make the Jews more ready to receive the covenant, shows that it was for their sakes chiefly it was confirmed by an oath. At the same time this declaration belongs at this day to us also, for we have entered into the place quitted by them through unbelief

Observe that what is testified to us in the Gospel is called the counsel of God, that no one may doubt but that this truth proceeds from the very inmost thoughts of God. Believers ought therefore to be fully persuaded that whenever they hear the voice of the Gospel, the secret counsel of God, which lay hid in him, is proclaimed to them, and that hence is made known to them what he has decreed respecting our salvation before the creation of the world.

Calvin: Heb 6:18

18.=== That by two immutable things, === etc. What God says as well as what he swears is immutable. (Psa 12:6; Num 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,

“God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Num 23:19.)

The word of God, then, is a sure truth, and in itself authoritative, (αὐτόπιστος self­worthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath. ¹⁰⁶

===Who have fled for refuge, === etc. By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he adds the hope set before us, he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it is set before us. But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’” ¹⁰⁷ (Deu 30:12; Rom 10:6.)

But there is a metonymy in the word hope, for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who take hope here for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the word laying hold, as well as by hope, he denotes firmness.

Calvin: Heb 6:19

19.As an anchor, === etc. It is a striking likeness when he compares faith leaning on God’s word to an anchor; for doubtless, as long as we sojourn in this world, we stand not on firm ground, but are tossed here and there as it were in the midst of the sea, and that indeed very turbulent; for Satan is incessantly stirring up innumerable storms, which would immediately upset and sink our vessel, were we not to cast our anchor fast in the deep. For nowhere a haven appears to our eyes, but wherever we look water alone is in view; yea, waves also arise and threaten us; but as the anchor is cast through the waters into a dark and unseen place, and while it lies hid there, keeps the vessel beaten by the waves from being overwhelmed; so must our hope be fixed on the invisible God. There is this difference, — the anchor is cast downwards into the sea, for it has the earth as its bottom; but our hope rises upwards and soars aloft, for in the world it finds nothing on which it can stand, nor ought it to cleave to created things, but to rest on God alone. As the cable also by which the anchor is suspended joins the vessel with the earth through a long and dark intermediate space, so the truth of God is a bond to connect us with himself, so that no distance of place and no darkness can prevent us from cleaving to him. Thus when united to God, though we must struggle with continual storms, we are yet beyond the peril of shipwreck. Hence he says, that this anchor is sure and steadfast, or safe and firm. ¹⁰⁸ It may indeed be that by the violence of the waves the anchor may be plucked off, or the cable be broken, or the beaten ship be torn to pieces. This happens on the sea; but the power of God to sustain us is wholly different, and so also is the strength of hope and the firmness of his word.

===Which entereth into that, or those things, etc. As we have said, until faith reaches to God, it finds nothing but what is unstable and evanescent; it is hence necessary for it to penetrate even into heaven. But as the Apostle is speaking to the Jews, he alludes to the ancient Tabernacle, and says, that they ought not to abide in those things which are seen, but to penetrate into the inmost recesses, which lie hid within the veil, as though he had said, that all the external and ancient figures and shadows were to be passed over, in order that faith might be fixed on Christ alone.

And carefully ought this reasoning to be observed, — that as Christ has entered into heaven, so faith ought to be directed there also: for we are hence taught that faith should look nowhere else. And doubtless it is in vain for man to seek God in his own majesty, for it is too far removed from them; but Christ stretches forth his hand to us, that he may lead us to heaven. And this was shadowed forth formerly under the Law; for the high priest entered the holy of holies, not in his own name only, but also in that of the people, inasmuch as he bare in a manner the twelve tribes on his breast and on his shoulders; for as a memorial for them twelve stones were wrought on the breastplate, and on the two onyx stones on his shoulders were engraved their names, so that in the person of one man all entered into the sanctuary together. Rightly then does the Apostle speak, when he reminds them that our high priest has entered into heaven; for he has not entered only for himself, but also for us. There is therefore no reason to fear that access to heaven will be closed up against our faith, as it is never disjoined from Christ. And as it becomes us to follow Christ who is gone before, he is therefore called our Forerunner, or precursor. ¹⁰⁹

Defender: Heb 6:1

The "principles" means "the beginnings" in this context.

Defender: Heb 6:1

"Doctrine" here is logos, the same as "word" in Heb 5:13.

Defender: Heb 6:1

"Perfection" is "maturity." See notes on Heb 5:14.

Defender: Heb 6:1

"Repentance" and saving faith are essential in beginning the Christian life (Act 20:21), but they are only the beginning."

Defender: Heb 6:4

This passage (Heb 6:4-6) has been very controversial, the argument having to do with whether or not it teaches that a true Christian can lose his salvation. One very clear teaching that emerges, however, is that a person can only be saved once. If a true Christian actually could fall away and be lost again, he would be eternally lost; it would be impossible to bring him again to repentance."

Defender: Heb 6:5

In context, the author of Hebrews was warning the Jews, who had professed faith in Christ, not to relapse back into Jewish legalism and ritualism, but rather to go on to full maturity in Christ. The question is whether or not they were actually born again, truly believing in Christ. Could professing Christians be enlightened partakers of the Holy Spirit, having tasted the heavenly gift of the Word of God, as well as the energizing knowledge of the world to come, without actually being born again Christians? These criteria all apply to real Christian believers, but they also seem to apply, in some measure at least, to the considerable number of men who at one time were members of evangelical churches and later became apostates from the faith. In fact, it often happens that the most vigorous opponents of true Biblical Christianity are men who once were fundamentalist Christians but later - through their studies in evolutionary science, humanistic philosophy or Biblical criticism - came to deny the faith they once had espoused. Such men never return, for they have already understood and rejected all the evidences in both the Word and the world that the gospel is true, and there is nothing more that can be said to win them back. "If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins" (Heb 10:26). It is, therefore, vitally important that each professing Christian "examine yourselves, whether ye be in the faith; prove your own selves" (2Co 13:5). "Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall" (2Pe 1:10)."

Defender: Heb 6:6

"If they shall fall away" from the true faith, having once fully understood it ("been enlightened," having been made "partakers of the Holy Ghost," etc.), then they can never return. "My spirit shall not always strive with man" (Gen 6:3). However, this seems to be a hypothetical situation - "if" they fall away. The question remains: can they fall away? The security of true believers in Christ is clearly taught in numerous other passages (Joh 10:27-29; Rom 8:35-39; Eph 1:11-14; 1Jo 5:11-13), and all these prove that genuine Christians cannot fall away, for Christ Himself will keep them from it. Just as a babe, once born, cannot be unborn, so one who is "born again" into God's family can never be not born again. One is saved from hell when he truly accepts Christ, so he can never end up in hell; if he does, he certainly was never saved from it. The very concept of salvation would become meaningless. Nevertheless, the warning remains very clear. Many who appear to be true Christians and who may even believe themselves to be true Christians can and do fall away and come to deny and oppose the faith they once thought they believed. They could not truly have believed it, however, or they would never have allowed doubts to come in and supersede the overwhelming evidences of its truth. "They went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us" (1Jo 2:19)."

Defender: Heb 6:9

This verse makes it clear that the author's warning in Heb 6:4-6 was not given because he felt these Hebrew Christians were either not saved or were in danger of losing their salvation. He was aware of the things that accompany salvation in their lives (Heb 6:10). Note also the assurance in Heb 6:19 that our hope in Christ is "an anchor of the soul, both sure and steadfast.""

Defender: Heb 6:13

In Gen 22:16, God said, "By myself have I sworn, saith the Lord," a most remarkable testimony to the importance and verity of this promise to Abraham."

Defender: Heb 6:14

Despite the unlikelihood of such an event happening to Abraham, who was supposedly too old to beget children, this miracle has been remarkably fulfilled in history. His progeny have multiplied exceedingly, with both Israelites and Arabs his descendants (Gen 22:17)."

Defender: Heb 6:19

Contrast the testimony of Heb 13:13. The Lord Jesus Christ, our High Priest, with His own shed blood, is our approach to God "within the veil" (Lev 16:15) because He first bore our reproach before God as He shed His blood "without the camp.""

TSK: Heb 6:1

leaving : Heb 5:12-14

principles of the doctrine : or, word of the beginning, Mar 1:1; Joh 1:1-3; 1Ti 3:16

let : Heb 7:11, Heb 12:13; Pro 4:18; Mat 5:48; 1Co 13:10; 2Co 7:1; Eph 4:12; Phi 3:12-15; Col 1:28, Col 4:12; Jam 1:4; 1Pe 5:10; 1Jo 4:12

laying : Mat 7:25; Luk 6:48; 1Co 3:10-12; 1Ti 6:19; 2Ti 2:19

repentance : Isa 55:6, Isa 55:7; Eze 18:30-32; Zec 12:10; Mat 3:2, Mat 4:17, Mat 21:29, Mat 21:32; Mar 6:12; Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21, Act 26:20; 2Co 7:10; 2Ti 2:25, 2Ti 2:26

dead : Heb 9:14; Gal 5:19-21; Eph 2:1, Eph 2:5

faith : Heb 11:6; Joh 5:24, Joh 12:44, Joh 14:1; 1Pe 1:21; 1Jo 5:10-13

TSK: Heb 6:2

the doctrine : Heb 9:10; Mar 7:4, Mar 7:8; Luk 11:38 *Gr: Mat 3:14, Mat 20:22, Mat 20:23, Mat 28:19; Mar 16:16; Luk 3:16, Luk 12:50; Joh 1:33, Joh 3:25, Joh 3:26; Joh 4:1, Joh 4:2; Act 2:38, Act 2:41, Act 8:12, Act 8:13, Act 8:16, Act 8:36-38, Act 10:47, Act 16:15, Act 16:33, Act 19:2-5; Rom 6:3, Rom 6:4; 1Co 1:12-17, 1Co 10:2, 1Co 12:13; Col 2:12; 1Pe 3:20,1Pe 3:21

laying : Act 6:6, Act 8:14-18, Act 13:3, Act 19:6

resurrection : Heb 11:35; Isa 26:19; Eze 37:1-14; Dan 12:2; Mat 22:23-32; Luk 14:14; Joh 5:29, Joh 11:24, Joh 11:25; Act 4:2, Act 17:18, Act 17:31, Act 17:32, Act 23:6, Act 24:15, Act 24:21, Act 26:8; Rom 6:5; 1Cor. 15:13-57; Phi 3:21; 1Th 4:14-18; 2Ti 2:18

eternal : Ecc 12:14; Matt. 25:31-46; Act 17:31, Act 24:25; Rom 2:5-10,Rom 2:16; 2Co 5:10; 2Pe 3:7; Jud 1:14, Jud 1:15; Rev 20:10-15

TSK: Heb 6:3

if : Act 18:21; Rom 15:32; 1Co 4:19, 1Co 16:7; Jam 4:15

TSK: Heb 6:4

it is : Heb 10:26-29, Heb 12:15-17; Mat 5:13, Mat 12:31, Mat 12:32, Mat 12:45; Luk 11:24-26; Joh 15:6; 2Ti 2:25, 2Ti 4:14; 2Pe 2:20-22; 1Jo 5:16

were once : Heb 10:32; Num 24:3, Num 24:15, Num 24:16

and have : Mat 7:21, Mat 7:22; Luk 10:19, Luk 10:20; Joh 3:27, Joh 4:10, Joh 6:32; Act 8:20, Act 10:45, Act 11:17; Rom 1:11; 1Co 13:1, 1Co 13:2; Eph 2:8, Eph 3:7, Eph 4:7; 1Ti 4:14; Jam 1:17, Jam 1:18

partakers : Heb 2:4; Act 15:8; Gal 3:2, Gal 3:5

TSK: Heb 6:5

tasted : Mat 13:20,Mat 13:21; Mar 4:16, Mar 4:17, Mar 6:20; Luk 8:13; 1Pe 2:3; 2Pe 2:20

the powers : Heb 2:5

TSK: Heb 6:6

to renew : Heb 6:4; Psa 51:10; Isa 1:28; 2Ti 2:25

they crucify : Heb 10:29; Zec 12:10-14; Mat 23:31, Mat 23:32; Luk 11:48

an open : Heb 12:2; Mat 27:38-44; Mar 15:29-32; Luk 23:35-39

TSK: Heb 6:7

the earth : Deu 28:11, Deu 28:12; Psa 65:9-13, Psa 104:11-13; Isa 55:10-13; Joe 2:21-26; Jam 5:7

by : or, for

receiveth : Gen 27:27; Lev 25:21; Psa 24:5, Psa 65:10, Psa 126:6; Isa 44:3; Eze 34:26; Hos 10:12; Mal 3:10

TSK: Heb 6:8

beareth : Heb 12:17; Gen 3:17, Gen 3:18, Gen 4:11, Gen 5:29; Deu 29:28; Job 31:40; Psa 107:34; Isa 5:1-7; Jer 17:6, Jer 44:22; Mar 11:14, Mar 11:21; Luk 13:7-9

whose : Heb 10:27; Isa 27:10,Isa 27:11; Eze 15:2-7, Eze 20:47; Mal 4:1; Mat 3:10, Mat 7:19, Mat 25:41; Joh 15:6; Rev 20:15

TSK: Heb 6:9

beloved : Heb 6:4-6, Heb 6:10, Heb 10:34, Heb 10:39; Phi 1:6, Phi 1:7; 1Th 1:3, 1Th 1:4

things : Heb 2:3, Heb 5:9; Isa 57:15; Mat 5:3-12; Mar 16:16; Act 11:18, Act 20:21; 2Co 7:10; Gal 5:6, Gal 5:22, Gal 5:23; Tit 2:11-14

TSK: Heb 6:10

For : Pro 14:31; Mat 10:42, Mat 25:40; Joh 13:20

God : Deu 32:4; Rom 3:4, Rom 3:5; 2Th 1:6, 2Th 1:7; 2Ti 4:8; 1Jo 1:9

to forget : Neh 5:19, Neh 13:22, Neh 13:31; Psa 20:3; Jer 2:2, Jer 2:3, Jer 18:20; Act 10:4, Act 10:31

work : 1Co 13:4-7; Gal 5:6, Gal 5:13; 1Th 1:3; 1Jo 3:17, 1Jo 3:18

which : Heb 13:16; Pro 14:31; Mat 10:42, Mat 25:35-40; Mar 9:41; Act 2:44, Act 2:45, Act 4:34, Act 4:35; Act 9:36-39, Act 11:29; Rom 12:13, Rom 15:25-27; 1Co 16:1-3; 2Co 8:1-9, 2Co 9:1; 2Co 9:11-15; Gal 6:10; Phi 4:16-18; Col 3:17; 1Ti 6:18; 2Ti 1:17, 2Ti 1:18; Phm 1:5-7; Jam 2:15-17; 1Jo 3:14-17

TSK: Heb 6:11

we desire : Rom 12:8, Rom 12:11; 1Co 15:58; Gal 6:9; Phi 1:9-11, Phi 3:15; 1Th 4:10; 2Th 3:13; 2Pe 1:5-8, 2Pe 3:14

to the : Heb 3:6, Heb 3:14, Heb 10:22; Isa 32:17; Col 2:2; 1Th 1:5; 2Pe 1:10; 1Jo 3:14, 1Jo 3:19

of hope : Heb 6:18-20; Rom 5:2-5, Rom 8:24, Rom 8:25, Rom 12:12, Rom 15:13; 1Co 13:13; Gal 5:5; Col 1:5, Col 1:23; 2Th 2:16, 2Th 2:17; 1Pe 1:3-5, 1Pe 1:21; 1Jo 3:1-3

unto : Heb 3:6, Heb 3:14, Heb 10:32-35; Mat 24:13; Rev 2:26

TSK: Heb 6:12

ye : Heb 5:11 *Gr: Pro 12:24, Pro 13:4, Pro 15:19, Pro 18:9, Pro 24:30-34; Mat 25:26; Rom 12:11; 2Pe 1:10

but : Heb 12:1, Heb 13:7; Son 1:8; Jer 6:16; Rom 4:12; Jam 5:10,Jam 5:11; 1Pe 3:5, 1Pe 3:6

faith : Heb 6:15, Heb 10:36, Heb 11:8-16; Luk 8:15; Rom 2:7, Rom 8:25, Rom 8:26; 1Th 1:3; Rev 13:10, Rev 14:12

inherit : Heb 1:14, Heb 10:36, Heb 11:9, Heb 11:17, Heb 11:33; Mat 22:32; Luk 16:22, Luk 20:37, Luk 20:38; 1Jo 2:25; Rev 14:13

TSK: Heb 6:13

he sware : Heb 6:16-18; Gen 22:15-18; Eze 32:13; Psa 105:9, Psa 105:10; Isa 45:23; Jer 22:5; Jer 49:13; Mic 7:20; Luk 1:73

TSK: Heb 6:14

multiplying : Gen 17:2, Gen 48:4; Exo 32:13; Deu 1:10; Neh 9:23

TSK: Heb 6:15

Heb 6:12; Gen 12:2, Gen 12:3, Gen 15:2-6, Gen 17:16, Gen 17:17, Gen 21:2-7; Exo 1:7; Hab 2:2, Hab 2:3; Rom 4:17-25

TSK: Heb 6:16

swear : Heb 6:13; Gen 14:22, Gen 21:23; Mat 23:20-22

an oath : Gen 21:30,Gen 21:31, Gen 31:53; Exo 22:11; Jos 9:15-20; 2Sa 21:2; Eze 17:16-20

TSK: Heb 6:17

more : Psa 36:8; Son 5:1; Isa 55:7; Joh 10:10; 1Pe 1:3

the heirs : Heb 6:12, Heb 11:7, Heb 11:9; Rom 8:17; Gal 3:29; Jam 2:5; 1Pe 3:7

the immutability : Heb 6:18; Job 23:13, Job 23:14; Psa 33:11; Pro 19:21; Isa 14:24, Isa 14:26, Isa 14:27, Isa 46:10; Isa 54:9, Isa 54:10, Isa 55:11; Jer 33:20,Jer 33:21, Jer 33:25, Jer 33:26; Mal 3:6; Rom 11:29; Jam 1:17

confirmed it : Gr. interposed himself, Heb 6:16; Gen 26:28; Exo 22:11

TSK: Heb 6:18

two : Heb 3:11, Heb 7:21; Psa 110:4; Mat 24:35

impossible : Num 23:19; 1Sa 15:29; Rom 3:4; 2Ti 2:13; Tit 1:2; 1Jo 1:10, 1Jo 5:10

we might : Isa 51:12, Isa 66:10-13; Luk 2:25; Rom 15:5; 2Co 1:5-7; Phi 2:1; 2Th 2:16, 2Th 2:17

who : Heb 11:7; Gen 19:22; Num 35:11-15; Jos 20:3; Psa 46:1, Psa 62:8; Isa 32:1, Isa 32:2; Zec 9:12; Mat 3:7; 2Co 5:18-21; 1Th 1:10

lay : 1Ki 2:28; Pro 3:18, Pro 4:13; Isa 27:5, Isa 56:4, Isa 64:7; 1Ti 6:12

the hope : Col 1:5, Col 1:23, Col 1:27; 1Ti 1:1

set : Heb 12:1, Heb 12:2; Rom 3:25

TSK: Heb 6:19

as an : Act 27:29, Act 27:40

both : Psa 42:5, Psa 42:11, Psa 43:5, Psa 62:5, Psa 62:6, Psa 146:5, Psa 146:6; Isa 12:2, Isa 25:3, Isa 25:4, Isa 28:16; Jer 17:7, Jer 17:8; Rom 4:16, Rom 5:5-10, Rom 8:28-39; 1Co 15:58; 2Ti 2:19

entereth : Heb 4:16, Heb 9:3, Heb 9:7, Heb 10:20,Heb 10:21; Lev 16:2, Lev 16:15; Mat 27:51; Eph 2:6; Col 3:1

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 6:1

Therefore - "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace - as much as strong meat is for those of mature years - leave now the elements of Christian doctrine, and go on to understand its higher mysteries."The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving - Dismissing; intermitting; passing by the consideration of with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. "Let us advance to a higher state of knowledge than the mere elements of the subject."On the sense of the word "leaving,"or quitting with a view to engage in something else, see Mat 4:20, Mat 4:22; Mat 5:24.

The principles - Margin: "The word of the beginning of Christ."Tyndale renders it: "let us leave the doctrine pertaining to the beginning of a Christian man."Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life."On the word "principles"see the note on Heb 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed."The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone suited to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel.

Of the doctrine - Literally, "the word"- λόγον logon - "reason, or doctrine of the beginning of Christ."That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine.

Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of him and his religion. Most probably it is the latter - what pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on - Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection - compare the notes on Heb 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to"such an advance as would secure them from the danger of apostasy."If it should be said, however, that the word "perfection"is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked:

(1)\caps1     t\caps0 hat this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing - however reasonable - is no proof in itself that it is ever done.

(2)\caps1     i\caps0 t is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

(3)\caps1     t\caps0 here is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation - Not laying down - as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very cornerstones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works - From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (compare the notes on Eph 2:1), whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it; see the note on Mat 3:2.

And of faith toward God - see the note on Mar 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith "in the Lord Jesus"that is spoken of; see Act 20:21. Here, however, faith "in God"is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving people. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God - "the God and Father of our Lord Jesus Christ;"and he who believes in the true God believes in him as Father, Son, and Holy Spirit; the Author of the plan of redemption, and the Saviour of lost people. No one can believe "in the true God"who does not believe in the Saviour; compare Joh 5:23; Joh 17:3. He who supposes that he confides "in any other"God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the God of the Brahmin has an existence. To believe "in God,"therefore, is to believe in him as he "actually exists"- as the true God - the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no "confidence"in the God that made him?

Barnes: Heb 6:2

Of the doctrine of baptisms - This is mentioned as the third element or principle of the Christian religion. The Jews made much of various kinds of "washings,"which were called "baptisms;"see the note on Mar 7:4. It is supposed also, that they were in the practice of baptizing proselytes to their religion; see the note on Mat 3:6. Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the elements of the Christian religion, that they might be recalled from superstition, and that they might enjoy the benefits of what was designed to be an important aid to piety - the true doctrine of baptisms. It will be observed that the plural form is used here - "baptisms."There are two baptisms whose necessity is taught by the Christian religion - baptism by water, and by the Holy Spirit; the first of which is an emblem of the second.

These are stated to be among the "elements"of Christianity, or the things which Christian converts would first learn. The necessity of both is taught. He that believeth and is "baptized"shall be saved; Mar 16:16. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,"Joh 3:5. On the baptism of the Holy Spirit, see the Mat 3:11 note; Act 1:5 note; compare Act 19:1-6. To understand the true doctrine respecting baptism was one of the first principles to be learned then as it is now, as baptism is the rite by which we are "initiated"into the Church. This was supposed to be so simple that young converts could understand it as one of the elements of the true religion, and the teaching on that subject now should be made so plain that the humblest disciple may comprehend it. If it was an element or first principle of religion; if it was presumed that anyone who entered the Church could understand it, can it be believed that it was then so perplexing and embarrassing as it is often made now? Can it be believed that a vast array of learning, and a knowledge of languages and a careful inquiry into the customs of ancient times, was needful in order that a candidate for baptism should understand it? The truth is, that it was probably regarded as among the most simple and plain matters of religion; and every convert was supposed to understand that the application of water to the body in this ordinance, in any mode, was designed to be merely emblematic of the influences of the Holy Spirit.

And of laying on of hands - This is the FourTH element or principle of religion. The Jews practiced the laying on of hands on a great variety of occasions. It was done when a blessing was imparted to anyone; when prayer was made for one; and when they offered sacrifice they laid their hands on the head of the victim, confessing their sins; Lev 16:21; Lev 24:14; Num 8:12. It was done on occasions of solemn consecration to office, and when friend supplicated the divine favor on friend. In like manner, it was often done by the Saviour and the apostles. The Redeemer laid his hands on children to bless them, and on the sick when he healed them; Mat 19:13; Mar 5:23; Mat 9:18. In like manner the apostles laid hands on others in the following circumstances:

(1)    In healing the sick; Act 28:8.

(2)\caps1     i\caps0 n ordination to office; 1Ti 5:22; Act 6:6.

(3)    In imparting the miraculous influences of the Holy Spirit; Act 8:17, Act 8:19; Act 19:6.

The true doctrine respecting the design of laying on the hands, is said here to be one of the elements of the Christian religion. That the custom of laying on the hands as symbolical of imparting spiritual gifts, prevailed in the Church in the time of the apostles, no one can doubt. But on the question whether it is to be regarded as of perpetual obligation in the Church, we are to remember:

(1) That the apostles were endowed with the power of imparting the influences of the Holy Spirit in a miraculous or extraordinary manner. It was with reference to such an imparting of the Holy Spirit that the expression is used in each of the cases where it occurs in the New Testament.

\caps1 (2) t\caps0 he Saviour did not appoint the imposition of the hands of a "bishop"to be one of the rites or ceremonies to be observed perpetually in the Church. The injunction to be baptized and to observe his supper is positive, and is universal in its obligation. But there is no such command respecting the imposition of hands.

\caps1 (3) n\caps0 o one now is intrusted with the power of imparting the Holy Spirit in that manner There is no class of officers in the Church, that can make good their claim to any such power. What evidence is there that the Holy Spirit is imparted at the rite of "confirmation?"

\caps1 (4) i\caps0 t is liable to be abused, or to lead persons to substitute the form for the thing; or to think that because they have been "confirmed,"that therefore they are sure of the mercy and favor of God.

Still, if it be regarded as a "simple form of admission to a church,"without claiming that it is enjoined by God, or that it is connected with any authority to impart the Holy Spirit, no objection can be made to it any more than there need be to any other form of recognizing Church membership. Every pastor has a right, if he chooses, to lay his hands on the members of his flock, and to implore a blessing on them; and such an act on making a profession of religion would have much in it that would be appropriate and solemn.

And of resurrection of the dead - This is mentioned as the fifth element or principle of the Christian religion. This doctrine was denied by the Sadducees Mar 12:18; Act 23:8, and was ridiculed by philosophers; Act 17:32. It was, however, clearly taught by the Saviour, Joh 5:28-29, and became one of the cardinal doctrines of his religion. By the resurrection of the dead, however, in the New Testament, there is more intended than the resurrection of the "body."The question about the resurrection included the whole inquiry about the future state, or whether man would live at all in the future world; compare the Mat 22:23 note; Act 23:6 note. This is one of the most important subjects that can come before the human mind, and one on which man has felt more perplexity than any other. The belief of the resurrection of the dead is an elementary article in the system of Christianity. It lies at the foundation of all our hopes. Christianity is designed to prepare us for a future state; and one of the first things, therefore, in the preparation, is to "assure"us there is a future state, and to tell us what it is. It is, moreover, a unique doctrine of Christianity. The belief of the resurrection is found in no other system of religion, nor is there a ray of light shed upon the future condition of man by any other scheme of philosophy or religion.

And of eternal judgment - This is the sixth element or principle of religion. It is, that there will be a judgment whose consequences will be eternal. It does not mean, of course, that the process of the judgment will be eternal, or that the judgment day will continue forever; but that the results or consequences of the decision of that day will continue for ever. There will be no appeal from the sentence, nor will there be any reversal of the judgment then pronounced. What is decided then will be determined forever. The approval of the righteous will fix their state eternally in heaven, and in like manner the condemnation of the wicked will fix their doom forever in hell. This doctrine was one of the earliest that was taught by the Saviour and his apostles, and is inculcated in the New Testament perhaps with more frequency than any other; see Matt. 25; Act 17:31. That the consequences or results of the judgment will be "eternal,"is abundantly affirmed; see Mat 25:46; Joh 5:29;; 2Th 1:9; Mar 9:45, Mar 9:48.

Barnes: Heb 6:3

And this will we do - We will make these advances toward a higher state of knowledge and piety. Paul had confidence that they would do it (see Heb 6:9-10), and though they had lingered long around the elements of Christian knowledge, he believed that they would yet go on to make higher attainments.

If God permit - This is not to be interpreted as if God was "unwilling"that they should make such advances, or as if it were "doubtful"whether he would allow it if they made an honest effort, and their lives were spared; but it is a phrase used to denote their "dependence"on him. It is equivalent to saying, "if he would spare their lives, their health, and their reason; if he would continue the means of grace, and would impart his Holy Spirit; if he would favor their efforts and crown them with success, they would make these advances."In reference to anything that we undertake, however pleasing to God in itself, it is proper to recognize our entire dependence on God; see Jam 4:13-15; compare the notes on Joh 15:5.

Barnes: Heb 6:4

For it is impossible - It is needless to say that the passage here Heb 6:4-6, has given occasion to much controversy, and that the opinions of commentators and of the Christian world are yet greatly divided in regard to its meaning. On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back; and on the other it is maintained that it refers to those who are true Christians, and who then apostatize. The contending parties have been Calvinists and Arminians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I shall endeavor, as well as I may be able, to state the true meaning of the passage by an examination of the words and phrases in detail, observing here, in general, that it seems to me that it refers to true Christians; that the object is to keep them from apostasy, and that it teaches that if they should apostatize, it would be impossible to renew them again or to save them. That it refers to true Christians will be apparent from these considerations.

(1) Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression used here as describing true Christians.

(2) The connection demands such an interpretation. The apostle was addressing Christians. He was endeavoring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ, from going back to perdition. The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be "to become converted;"not to warn them of the danger of "falling away."Besides, the apostle would not have said of such persons that they could not be converted and saved. But of sincere Christians it might be said with the utmost propriety, that they could not be renewed again and be saved if they should fall away - because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plan could not save them, what could? If they neglected that, by what other means could they be brought to God?

(3) This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible"obviously and properly denotes absolute impossibility. It has been contended, by Storr and others, that it denotes only great difficulty. But the meaning which would at first strike all readers would be that "the thing could not be done;"that it was not merely very difficult, but absolutely impracticable. The word - ἀδύνατον adunaton - occurs only in the New Testament in the following places, in all which it denotes that the thing could not be done; Mat 19:26; Mar 10:27, "With men this is impossible;"that is, men could not save one who was rich, implying that the thing was wholly beyond human power. Luk 18:27, "the things which are impossible with men are possible with God"- referring to the same case; Act 14:8, "A man of Lystra, impotent in his feet;"that is, who was wholly "unable"to walk; Rom 8:3, "For what the law could not do;"what was absolutely "impossible"for the Law to accomplish; that is, to save people; Heb 6:18, "In which it was impossible for God to lie;"Heb 10:4, "It is not possible for the blood of bulls and of goats to take away sin;"and Heb 11:6, "Without faith it is impossible to please God;"in all of these instances denoting absolute impossibility.

These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this be the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case was hopeless, and they must perish: that is, if a true Christian should apostatize, or fall from grace, "he never could be renewed again,"and could not be saved. Paul did not teach that he might fall away and be renewed again as often as he pleased. He had other views of the grace of God than this; and he meant to teach, that if a man should once cast off true religion, his case was hopeless, and he must perish; and by this solemn consideration - the only one that would be effectual in such a case - he meant to guard them against the danger of apostasy.

For those who were once enlightened - The phrase "to be enlightened"is one that is often used in the Scriptures, and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted (compare the note on Joh 1:9); or more commonly to one who is truly converted; see the note on Eph 1:18. It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed, and that it is more commonly used in that sense; compare Psa 19:8. Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness, and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians.

And have tasted - To "taste"of a thing means, according to the usage in the Scriptures, 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 Mat 16:28; Joh 8:51; Heb 2:9. The proper idea here is, that they had "experienced"the heavenly gift, or had learned its nature.

The heavenly gift - The gift from heaven, or which pertains to heaven; compare the note on Joh 4:10. 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. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one of the graces which that Spirit imparts. The use of the article, however - "the heavenly gift,"limits it to something special, as being conferred directly from heaven, and the connection would seem to demand that we understand it of some "special"favor which could be conferred only on the children of God. It is an expression which "may"be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other.

And were made partakers of the Holy Ghost - Partakers of the influences of the Holy Spirit - for it is only in this sense that we can partake of the Holy Spirit. We "partake"of food when we share it with others; we "partake"of pleasure when we enjoy it with others; we "partake"of spoils in war when they are divided between us and others. So we partake of the influences of the Holy Spirit when we share these influences conferred on his people. This is not language which can properly be applied to anyone but a true Christian; and though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, yet the language used here is not such as would be likely to be employed to describe his state. It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart. Grotius, Bloomfield, and some others, understood this of the miraculous gifts of the Holy Spirit. But this is not necessary, and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

Barnes: Heb 6:5

And have tasted the good word of God - That is, either the doctrines which he teaches, and which are good, or pleasant to the soul; or the Word of God which is connected with good, that is, which promises good. The former seems to me to be the correct meaning - that the Word of God, or the truth which he taught, was itself a good. It was what the soul desired, and in which it found comfort and peace; compare Psa 119:103; Psa 141:6. The meaning here is, that they had experienced the excellency of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an impenitent sinner. He has no relish for the truth of God; sees no beauty in it; derives no comfort from it. It is only the true Christian who has pleasure in its contemplation, and who can be said to "taste"and enjoy it. This language describes a state of mind of which every sincere Christian is conscious. It is that of pleasure in the Word of God. He loves the Bible; he loves the truth of God that is preached. He sees an exquisite beauty in that truth. It is not merely in its poetry; in its sublimity; in its argument; but he has now a "taste"or "relish"for the truth itself, which he had not before his conversion. Then he might have admired the Bible for its beauty of language or for its poetry; he might have been interested in preaching for its eloquence or power of argument; but now his love is for "the truth;"compare Psa 19:10. There is no book that he so much delights in as the Bible; and no pleasure is so pure as what he has in contemplating the truth; compare Jos 21:45; Jos 23:15.

And the powers of the world to come - Or of the "coming age.""The age to come"was a phrase in common use among the Hebrews, to denote the future dispensation, the times of the Messiah. The same idea was expressed by the phrases "the last times,""the end of the world,"etc. which are of so frequent occurrence in the Scriptures. They all denoted an age which was to succeed the old dispensation; the time of the Messiah; or the period in which the affairs of the world would be wound up; see the notes on Isa 2:2. Here it evidently refers to that period, and the meaning is, that they had participated in the special blessings to be expected in that dispensation - to wit, in the clear views of the way of salvation, and the influences of the Holy Spirit on the soul. The word "powers"here implies that in that time there would be some extraordinary manifestation of the "power"of God. An unusual energy would be put forth to save people, particularly as evinced by the agency of the Holy Spirit on the heart. Of this "power"the apostle here says they of whom he spake had partaken. They had been brought under the awakening and renewing energy which God put forth under the Messiah. in saving the soul. They had experienced the promised blessings of the new and last dispensation; and the language here is such as appropriately describes Christians, and as indeed can be applicable to no other. It may be remarked respecting the various expressions used here Heb 6:4-5,

\caps1 (1) t\caps0 hat they are such as properly denote a renewed state. They obviously describe the condition of a Christian; and though it may be not certain that any one of them if taken by itself would prove that the person to whom it was applied was truly converted, yet taken together it is clear that they are designed to describe such a state. If they are not, it would be difficult to find any language which would be properly descriptive of the character of a sincere Christian. I regard the description here, therefore, as what is clearly designed to denote the state of those who were born again, and were the true children of God; and it seems plain to me that no other interpretation would have ever been thought of if this view had not seemed to conflict with the doctrine of the "perseverance of the saints."

\caps1 (2) t\caps0 here is a regular gradation here from the first elements of piety in the soul to its highest developments; and, whether the apostle so designed it or not, the language describes the successive steps by which a true Christian advances to the highest stage of Christian experience. The mind is:

\tx720 \tx1080 (a)\caps1     e\caps0 nlightened; then.

(b)\caps1     t\caps0 astes the gift of heaven, or has some experience of it; then.

©\caps1     i\caps0 t is made to partake of the influences of the Holy Spirit; then.

(d)\caps1     t\caps0 here is experience of the excellence and loveliness of the Word of God; and,

(e)\caps1     f\caps0 inally there is a participation of the full "powers"of the new dispensation; of the extraordinary energy which God puts forth in the gospel to sanctify and save the soul.

Barnes: Heb 6:6

If they shall fall away - literally, "and having fallen away.""There is no if in the Greek in this place - "having fallen away."Dr. John P. Wilson. It is not an affirmation that any had actually fallen away, or that in fact they would do it; but the statement is, that "on the supposition that they had fallen away,"it would be impossible to renew them again. It is the same as supposing a case which in fact might never occur: as if we should say, "had a man fallen down a precipice it would be impossible to save him,"or "had the child fallen into the stream he would certainly have been drowned."But though this literally means, "having fallen away,"yet the sense in the connection in which it stands is not improperly expressed by our common translation. The Syriac has given a version which is remarkable, not as a correct translation, but as showing what was the prevailing belief in the time in which it was made, (probably the first or second century), in regard to the doctrine of the perseverance of the saints. "For it is impossible that they who have been baptized, and who have tasted the gift which is from heaven, and have received the spirit of holiness, and have tasted the good word of God, and the power of the coming age, should again sin, so that they should be renewed again to repentance, and again crucify the Son of God and put him to ignominy."

The word rendered "fall away"means properly "to fall near by anyone;""to fall in with or meet;"and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to "apostatize from,"and implies an entire renunciation of Christianity, or a going back to a state of Judaism, paganism, or sin. The Greek word occurs nowhere else in the New Testament. It is material to remark here that the apostle does not say that any true Christian ever had fallen away. He makes a statement of what would occur on the supposition that such a thing should happen - but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.

To renew them again - Implying that they had been before renewed, or had been true Christians. The word "again"- πάλιν palin - supposes this; and this passage, therefore, confirms the considerations suggested above, showing that they were true Christians who were referred to. They had once repented, but it would be impossible to bring them to this state "again."This declaration of course is to be read in connection with the first clause of Heb 6:4, "It is impossible to renew again to repentance those who once were true Christians should they fall away."I know of no declaration more unambiguous than this. It is a positive declaration. It is not that it would be very difficult to do it; or that it would be impossible for man to do it, though it might be done by God; it is an unequivocal and absolute declaration that it would be utterly impracticable that it should be done by anyone, or by any means; and this, I have no doubt, is the meaning of the apostle. Should a Christian fall from grace, he "must perish."he never could be saved. The reason of this the apostle immediately adds.

Seeing - This word is not in the Greek, though the sense is expressed. The Greek literally is, "having again crucified to themselves the Son of God."The "reason"here given is, that the crime would be so great, and they would so effectually exclude themselves from the only plan of salvation, that they could not be saved. There is but one way of salvation. Having tried that, and then renounced it, how could they then be saved? The case is like that of a drowning man. If there was but one plank by which he could be saved, and he should get on that and then push it away and plunge into the deep, he must die. Or if there was but one rope by which the shore could be reached from a wreck, and he should cut that and cast it off, he must die. Or if a man were sick, and there was but one kind of medicine that could possibly restore him, and he should deliberately dash that away, he must die. So in religion. There is "but one"way of salvation. If a man deliberately rejects that, he must perish.

They crucify to themselves the Son of God afresh - Our translators have rendered this as if the Greek were - ἀνασταυροῦντας πάλιν anastaurountas palin - "crucify again,"and so it is rendered by Chrysostom, by Tyndale, Coverdale, Beza, Luther, and others. But this is not properly the meaning of the Greek. The word ἀνασταυρόω anastauroō - is an "intensive"word, and is employed instead of the usual word "to crucify"only to denote "emphasis."It means that such an act of apostasy would be equivalent to crucifying him in an aggravated manner. Of course this is to be taken "figuratively."It could not be literally true that they would thus crucify the Redeemer. The meaning is, that their conduct would be "as if"they had crucified him; it would bear a strong resemblance to the act by which the Lord Jesus was publicly rejected and condemned to die. The act of crucifying the Son of God was the great crime which outpeers any other deed of human guilt. Yet the apostle says that should they who had been true Christians fall away and reject him, they would be guilty of a similar crime. It would be a public and solemn act of rejecting him. It would show that if they had been there they would have joined in the cry "crucify him, crucify him."The "intensity and aggravation"of such a crime perhaps the apostle meant to indicate by the intensive or emphatic ἀνὰ ana in the word ἀνασταυροῦντας anastaurountas . Such an act would render their salvation impossible, because:

\caps1 (1) t\caps0 he crime would be aggravated beyond that of those who rejected him and put him to death - for they knew not what they did; and,

\caps1 (2) b\caps0 ecause it would be a rejection of the only possible plan of salvation after they had had experience of its power and known its efficacy.

The phrase "to themselves,"Tyndale readers, "as concerning themselves."Others, "as far as in them lies,"or as far as they have ability to do. Others, "to their own heart."Probably Grotius has suggested the true sense. "They do it for themselves. They make the act their own. It is as if they did it themselves; and they are to he regarded as having done the deed."So we make the act of another our own when we authorize it beforehand, or approve of it after it is done.

And put him to an open shame - Make him a public example; or hold him up as worthy of death on the cross; see the same word explained in the notes on Mat 1:19, in the phrase "make her a public example."The word occurs nowhere else in the New Testament. Their apostasy and rejection of the Saviour would be like holding him up publicly as deserving the infamy and ignominy of the cross. A great part of the crime attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing multitude as deserving the death of a malefactor. Of that sin they would partake who should reject him, for they would thus show that they regarded his religion as an imposture, and would in a public manner hold him up as worthy only of rejection and contempt. Such, it seems to me, is the fair meaning of this much-disputed passage - a passage which would never have given so much perplexity if it had not been supposed that the obvious interpretation would interfere with some prevalent articles of theology. The passage "proves"that if true Christians should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did, or ever will fall from grace, and wholly lose his religion, I would answer unhesitatingly, no! (compare the Joh 10:27-28 notes; Rom 8:38-39 notes; Gal 6:4 note.) If then it be asked what was the use of a warning like this, I answer:

\caps1 (1) i\caps0 t would show the great sin of apostasy from God if it were to occur. It is proper to state the greatness of an act of sin, though it might never occur, in order to show how it would be regarded by God.

\caps1 (2) s\caps0 uch a statement might be one of the most effectual means of preserving from apostasy. To state that a fall from a precipice would cause certain death, would be one of the most certain means of preserving one from falling; to affirm that arsenic would be certainly fatal, is one of the most effectual means of preventing its being taken; to know that fire certainly destroys, is one of the most sure checks from the danger. Thousands have been preserved from going over the Falls of Niagara by knowing that there would be no possibility of escape; and so effectual has been this knowledge that it has preserved all from such a catastrophe, except the very few who have gone over by accident. So in religion. The knowledge that apostasy would be fatal, and there could be no hope of being of the danger than all the other means that could be used. If a man believed that it would be an easy matter to be restored again should he apostatize, he would feel little solicitude in regard to it; and it has occurred in fact, that they who suppose that this may occur, have manifested little of the care to walk in the paths of strict religion, which should have been evinced.

\caps1 (3) i\caps0 t may be added, that the means used by God to preserve his people from apostasy, have been entirely effectual. There is no evidence that one has ever fallen away who was a true Christian, (compare Joh 10:27-28, and 1Jo 2:19); and to the end of the world it will be true that the means which he uses to keep his people from apostasy will not in a single instance fail.

(This view seems not opposed to the doctrine of the saint’ s perseverance. It professes indeed, to meet the objection usually raised from the passage, if not in a new mode, yet in a mode different from that commonly adopted by orthodox expositors. Admitting that true Christians are intended, it is asserted only, that if they should fall, their recovery would be impossible, It is not said that they ever have fallen or will fall. "The apostle in thus giving judgment on the case, if it should happen, does not declare that it actually does."And as to the use of supposing a case which never can occur, it is argued that means are constantly used to bring about what the decree or determination of God had before rendered certain. These exhortations are the means by which perseverance is secured.

Yet it may be doubted, whether there be anything in the passage to convince us, that the apostle has introduced an "impossible"case. He seems rather to speak of what "might"happen, of which there was "danger."If the reader incline to this view, he will apply the description to professors, and learn from it how far these may go, and yet fall short of the mark. But how would this suit the apostle’ s design? Well. If "professors"may go "so far,"how much is this fact suited to arouse all to vigilance and inquiry. We, notwithstanding our gifts and "apparent"graces, may not be "true"Christians, may, therefore, not be "secure,"may fall away and sink, under the doom of him whom it is impossible to renew. And he must be a very exalted Christian indeed, who does not occasionally find need of inquiry, and examination of evidences. Certainly, the whole passage may be explained in perfect consistency with this application of it.

Men may be enlightened, that is, well acquainted with the doctrines and duties of the Christian faith; may have tasted of the heavenly gift, and been made partakers of the Holy Spirit in his miraculous influences, which many in primitive times enjoyed, without any sanctifying virtue; may have tasted the good word of God, or experienced impressions of affection and joy under it, as in the case of the stony ground hearers; may have tasted the powers of the world to come, or been influenced by the doctrine of a future state, with its accompanying rewards and punishments; - and yet not be "true"Christians. "All these things, except miraculous gifts, often take place in the hearts and consciences of people in these days, who yet continue unregenerate. They have knowledge, convictions, fears, hope, joys, and seasons of apparent earnestness, and deep concern about eternal things; and they are endued with such gifts, as often make them acceptable and useful to others, but they are not truly "humbled;"they are not "spiritually minded;"religion is not their element and delight"- Scott.

It should be observed, moreover, that while there are many "infallible"marks of the true Christian, none of these are mentioned in this place. The persons described are not said to have been elected, to have been regenerated, to have believed, or to have been sanctified. The apostle writes very differently when describing the character and privileges of the saints, Rom 8:27, Rom 8:30. The succeeding context, too, is supposed to favor this opinion.

\ri720 "They (the characters in question) are, in the following verses, compared to the ground on which the rain often falls, and beareth nothing but thorns and briars. But this is not so with true believers, for faith itself is an herb special to the enclosed garden of Christ. And the apostle afterward, discoursing of true belief, doth in many particulars distinguish them from such as may be apostates, which is supposed of the persons here intended. He ascribeth to them, in general, better things. and such as accompany salvation. He ascribes a work and labor of love, asserts their preservation, etc."- Owen.

Our author, however, fortifies himself against the objection in the first part of this quotation, by repeating and applying at Rom 8:7, his principle of exposition. "The design,"says he, "is to show, that if Christians should be come like the barren earth, they would be cast away and lost."

Yet the attentive reader of this very ingenious exposition will observe, that the author has difficulty in carrying out his principles, and finds it necessary to introduce the "mere"professor ere he has done with the passage. "It is not supposed,"says he, commenting on the 8th verse, "that a true Christian will fall away and be lost, but we may remark, that there are many professed Christians who seem to be in danger of such ruin. Corrupt desires are as certainly seen in their lives, as thorns on a bad soil. Such are nigh unto cursing. Unsanctified, etc., there is nothing else which can be done for them, and they must be lost. What a thought!"Yet that the case of the professor in danger cannot very consistently be introduced by him, appears from the fact, that such ruin as is here described is suspended on a condition which never occurs. It happens "only"if the "Christian"should fall. According to the author, it is not here denounced "on any other supposition."As then true Christians cannot fall, the ruin never can occur "in any case whatever."From these premises we "dare not"draw the conclusion, that any class of professors will be given over to final impenitence.

As to what may be alleged concerning the "apparent"sense of the passage, or the sense which would strike "the mass of readers;"every one will judge according to the sense which himself thinks most obvious. Few perhaps would imagine that the apostle was introducing an impossible case. Nor does the "connection"stand much in the way of the application to professors. In addition to what has already been stated, let it be further observed, that although the appropriate exhortation to awakened, yet unconverted persons would be, "to become converted; not to warn them of the danger of falling away;"yet the apostle is writing to the Hebrews at large, is addressing a body of professing Christians, concerning whom he could have no infallible assurance that "all of them"were true Christians. Therefore, it was right that they should be warned in the way the apostle has adopted. The objection leaves out of sight the important fact that the "exhortations and warnings addressed to the saints in Scripture are addressed to mixed societies, in which there may be hypocrites as well as believers."

Those who profess the faith, and associate with the church, are addressed without any decision regarding state. But the very existence of the warnings implies a fear that there may be some whose state is not safe. And "all,"therefore, have need to inquire whether this be their condition. How appropriate then such warnings. This consideration, too, will furnish an answer to what has been alleged by another celebrated transatlantic writer, namely, "that whatever may be true in the divine purposes as to the final salvation of all those who are once truly regenerated. and this doctrine I feel constrained to admit, yet nothing can be plainer, than that the sacred writers have every where addressed saints in the same manner as they would address those whom they considered as constantly exposed to fall away and to perish forever."Lastly. The phraseology of the passage does not appear to remove it out of all possible application to "mere"professors.

It has already been briefly explained in consistency with such application. There is a difficulty, indeed, connected with the phrase, παλιν ανακαινιζειν εις μετανοιαν palin anakainizein eis metanoian , "again"to renew to repentance; implying, as is said, that they, to whom reference is made, had been renewed "before."But what should hinder this being understood of "reinstating in former condition,"or in possession of former privilege; Bloomfield supposes, there may be an allusion to the non-reiteration of baptism, and Owen explains the phrase of bringing them again into a state of profession by a second renovation, and a second baptism, as a pledge thereof. The renewing he understands here "externally"of a solemn confession of faith and repentance, followed by baptism. This, says he, was their ἀνακαινισμος anakainismos , their renovation. It would seem then that there is nothing in the phrase to prevent its interpretation on the same principle that above has been applied to the passage generally.)

Barnes: Heb 6:7

For the earth - The design of the apostle by this comparison is apparent. It is to show the consequences of not making a proper use of all the privileges which Christians have, and the effect which would follow should those privileges fail to be improved. He says, it is like the earth. If that absorbs the rain, and produces an abundant harvest, it receives the divine blessing. If not, it is cursed, or is worthless. The design is to show that "if"Christians should become like the barren earth they would be cast away and lost.

Which drinketh in the rain - A comparison of the earth as if it were "thirsty"- a comparison that is common in all languages.

That cometh oft upon it - The frequent showers that fall. The object is to describe fertile land which is often watered with the rains of heaven. The comparison of "drinking in"the rain is designed to distinguish a mellow soil which receives the rain, from hard or rocky land where it runs off.

And bringeth forth herbs - The word "herbs"we now limit in common discourse to the small vegetables which die every year, and which are used as articles of food, or to such in general as have not ligneous or hard woody stems. The word here means anything which is cultivated in the earth as an article of food, and includes all kinds of grains.

Meet for them - Useful or appropriate to them.

By whom it is dressed - Margin, "for whom."The meaning is, on account of whom it is cultivated. The word "dressed"here means "cultivated:"compare Gen 2:15.

Receiveth blessing from God - Receives the divine approbation. It is in accordance with his wishes and plans, and he smiles upon it and blesses it. He does not curse it as he does the desolate and barren soil. The language is figurative, and must be used to denote what is an object of the divine favor. God delights in the harvests which the earth brings forth; in the effects of dews and rains and suns in causing beauty and abundance; and on such fields of beauty and plenty he looks down with pleasure. This does not mean, as I suppose, that he renders it more fertile and abundant, for:

(1)\caps1     i\caps0 t cannot be shown that it is true that God thus rewards the earth for its fertility; and,

(2)\caps1     s\caps0 uch an interpretation would not accord well with the scope of the passage.

The design is to show that a Christian who makes proper use of the means of growing in grace which God bestows upon him, and who does not apostatize, meets with the divine favor and approbation. His course accords with the divine intention and wishes, and he is a man on whom God will smile - as he seems to do on the fertile earth.

Barnes: Heb 6:8

But that which beareth thorns and briars is rejected - That is, by the farmer or owner. It is abandoned as worthless. The force of the comparison here is, that God would thus deal with those who professed to be renewed if they should be like such a worthless field.

And is nigh unto cursing - Is given over to execration, or is abandoned as useless. The word "cursing"means devoting to destruction. The sense is not that the owner would curse it "in words,"or imprecate a curse on it, as a man does who uses profane language, but the language is taken here from the more common use of the word "curse"- as meaning to devote to destruction. So the land would be regarded by the farmer. It would be valueless, and would be given up to be overrun with fire.

Whose end is to be burned - Referring to the land. The allusion here is to the common practice among the Oriental and Roman agriculturists of burning bad and barren lands. An illustration of this is afforded by Pliny. "There are some who burn the stubble on the field, chiefly upon the authority of Virgil; the principal reason for which is, that they may burn the seeds of weeds;"Nat. Hist. xviii. 30. The authority of Virgil, to which Pliny refers, may be found in Georg. i. 84:

"Saepe etiam steriles incendere profuit agros,

Atque levem stipulam ciepitantibus urere flammis."

"It is often useful to set fire to barren lands, and burn the light stubble in crackling flames."The purpose of burning land in this way was to render it available for useful purposes; or to destroy noxious weeds, and thorns, and underbrush. But the object of the apostle requires him to refer merely to the "fact"of the burning, and to make use of it as an illustration of an act of punishment. So, Paul says, it would be in the dealings of God with his people. If after all attempts to secure holy living, and to keep them in the paths of salvation, they should evince none of the spirit of piety, all that could be done would be to abandon them to destruction as such a field is overrun with fire. It is not supposed that a true Christian will fall away and be lost, but we may remark.

\caps1 (1) t\caps0 hat there are many professed Christians who seem to be in danger of such ruin. They resist all attempts to produce in them the fruits of good living as really as some pieces of ground do to secure a harvest. Corrupt desires, pride, envy, uncharitableness, covetousness, and vanity are as certainly seen in their lives as thorns and briars are on a bad soil. Such briars and thorns you may cut down again and again; you may strike the plow deep and seem to tear away all their roots; you may sow the ground with the choicest grain, but soon the briars and the thorns will again appear, and be as troublesome as ever. No pains will subdue them, or secure a harvest. So with many a professed Christian. He may be taught, admonished, rebuked, and afflicted, but all will not do. There is essential and unsubdued perverseness in his soul, and despite all the attempts to make him a holy man, the same bad passions are continually breaking out anew.

\caps1 (2) s\caps0 uch professing Christians are "nigh unto cursing."They are about to be abandoned forever. Unsanctified and wicked in their hearts, there is nothing else which can be done for them, and they must be lost. What a thought! A professing Christian "nigh unto cursing!"A man, the efforts for, whose salvation are about to cease forever, and who is to he given over as incorrigible and hopeless! For such a man - in the church or out of it - we should have compassion. We have some compassion for an ox which is so stubborn that he will not work - and which is to be put to death; for a horse which is so fractious that he cannot be broken, and which is to be killed; for cattle which are so unruly that they cannot be restrained, and which are only to be fattened for the slaughter; and even for a field which is desolate and barren, and which is given up to be overrun with briars and thorns; but how much more should we pity a man all the efforts for whose salvation fail, and who is soon to be abandoned to everlasting destruction!

Barnes: Heb 6:9

But, beloved, we are persuaded better things - We confidently hope for better things respecting you. We trust that you are true Christians; that you will produce the proper fruits of holiness; that you will be saved. "Things that accompany salvation."Things that pertain to salvation. The Greek phrase here means, "near to salvation,"or things that are conjoined with salvation. So Coverdale renders it, "and that salvation is nigher."The form of expression seems to refer to what was said in Heb 6:8. The land overrun with briars was "nigh"to cursing; the things which Paul saw in them were "nigh"to salvation. From this verse it is evident:

(1)\caps1     t\caps0 hat the apostle regarded them as sincere Christians; and,

(2)\caps1     t\caps0 hat he believed they would not fall away.

Though he had stated what must be the inevitable consequence if Christians "should"apostatize, yet he says that in their case he had a firm conviction that it would not occur. There is no inconsistency in this. We may be certain that if a man should take arsenic it would kill him; and yet we may have the fullest conviction that he will not do it. Is not this verse a clear proof that Paul felt that it was certain that true Christians would never fall away and be lost? If he supposed that they might, how could he be persuaded that it would not happen to them? Why not to them as well as to others? Hence, learn that while we assure people that if they should fall away they would certainly perish we may nevertheless address them with the full persuasion that they will be saved.

Barnes: Heb 6:10

For God is not unrighteous - God will do no wrong. He will not forget or fail to reward the endeavors of his people to promote his glory, and to do good. The meaning here is, that by their kindness in ministering to the wants of the saints, they had given full evidence of true piety. If God should forget that, it would be "unrighteous:

(1)\caps1     b\caps0 ecause there was a propriety that it should be remembered; and,

(2)\caps1     b\caps0 ecause it is expressly promised that it shall not fail of reward; Mat 10:42.

Your work - Particularly in ministering to the wants of the saints.

Labour of love - Deeds of benevolence when there was no hope of recompense, or when love was the motive in doing it.

Which ye have showed toward his name - Toward him - for the word "name"is often used to denote the person himself. They had showed that they loved God by their kindness to his people; Mat 25:40, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.

In that ye have ministered to the saints - You have supplied their wants. This may refer either to the fact that they contributed to supply the wants of the poor members of the church (compare the note on Gal 2:10), or it may refer to some special acts of kindness which they had shown to suffering and persecuted Christians. It is not possible now to know to what particular acts the apostle refers. We may learn.

(1)\caps1     t\caps0 hat to show kindness to Christians, because they are Christians, is an important evidence of piety.

(2)\caps1     i\caps0 t will in no case be unrewarded. God is not "unjust;"and he will remember an act of kindness shown to his people - even though it be nothing but giving a cup of cold water.

Barnes: Heb 6:11

And we desire that every one of you - We wish that every member of the church should exhibit the same endeavor to do good until they attain to the full assurance of hope. It is implied here that the full assurance of hope is to be obtained by a persevering effort to lead a holy life.

The same diligence - The same strenuous endeavor, the same ardor and zeal.

To the full assurance of hope - In order to obtain the full assurance of hope. The word rendered "full assurance,"means firm persuasion, and refers to a state of mind where there is the fullest conviction, or where there is no doubt; see Col 2:2; 1Th 1:5; Heb 10:22; compare Luk 1:1; Rom 4:21; Rom 14:5; 2Ti 4:5, 2Ti 4:17, where the same word, in different forms, occurs. Hope is a compound emotion (see the note on Eph 2:12), made up of an earnest "desire"for an object, and a corresponding "expectation"of obtaining it. The hope of heaven is made up of an earnest "wish"to reach heaven, and a corresponding "expectation"of it, or "reason to believe"that it will be ours. The full assurance of that hope exists where there is the highest desire of heaven, and such corresponding evidence of personal piety as to leave no doubt that it will be ours.

To the end - To the end of life. The apostle wished that they would persevere in such acts of piety to the end of their course, as to have their hope of heaven fully established, and to leave no doubt on the mind that they were sincere Christians. Hence, learn:

(1)\caps1     t\caps0 hat full assurance of hope is to be obtained only by holy living.

(2)\caps1     i\caps0 t is only when that is persevered in that it can be obtained.

(3)\caps1     i\caps0 t is not by visions and raptures; by dreams and revelations that it can now be acquired, for God imparts no such direct revelation now.

(4)\caps1     i\caps0 t is usually only as the result of a life of consistent piety that such an assurance is to be obtained. No man can have it who does not persevere in holy living, and they who do obtain it usually secure it only near the end of a life of eminent devotedness to God.

God could impart it at once when the soul is converted, but such is the tendency of man to indolence and sloth that even good people would then relax their efforts, and sit down contented, feeling that they had now the undoubted prospect of heaven. As it is, it is held out as a prize to be won - as that whose acquisition is to cheer us in our old age, when the warfare is over, and when amidst the infirmities of years, and the near prospect of death, we need special consolation; compare 2Ti 4:6-7.

Barnes: Heb 6:12

That ye be not slothful - Indolent; inactive. This was what he was especially desirous of guarding them against. By diligent and strenuous effort only could they secure themselves from the danger of apostasy.

But followers - Imitators - that you may live as they lived.

Of them who through faith and patience - By faith, or confidence in God, and by patience in suffering - referring to those who in times of trial had remained faithful to God, and had been admitted to heaven. In Heb. 11, the apostle has given a long list of such persevering and faithful friends of God; see the notes on that chapter.

The promise - The promise of heaven.

Barnes: Heb 6:13

For when God made promise to Abraham - That he would bless him, and multiply his seed as the stars of heaven; Gen 22:16-17. The object of introducing this example here is, to encourage those to whom the apostle was writing to persevere in the Christian life, This he does by showing that God had given the highest possible assurance of his purpose to bless his people, by an oath. Reference is made to Abraham in this argument, probably, for two reasons:

(1)    To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement - being the same as that made to Abraham, and depending, as in his case, on the promise of God; and,

(2)\caps1     b\caps0 ecause the "example"of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfillment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God.

Because he could swear by no greater - There is no being greater than God. In taking an oath among people it is always implied that the appeal is to one of superior power, who is able to punish for its infraction. But this could not occur in the case of God himself. There was no greater being than himself, and the oath, therefore, was by his own existence.

He sware by himself - Gen 22:16. "By myself have I sworn;"compare Isa 45:23. In an oath of this kind God pledges his veracity; declares that the event shall be as certain as his existence; and secures it by all the perfections of his nature. The usual form of the oath is, "As I live, saith the Lord;"see Num 14:21, Num 14:28; Eze 33:11.

Barnes: Heb 6:14

Saying, Surely blessing I will bless thee - That is, I will certainly bless thee. The phrase is a Hebrew mode of expression, to denote emphasis or certainty - indicated by the repetition of a word; compare Gen 14:23; Exo 8:10; Joe 3:14; Jdg 5:30; Jdg 15:16.

Multiplying I will multiply thee - I will greatly increase thee - I will grant thee an exceedingly numerous posterity.

Barnes: Heb 6:15

And so, after he had patiently endured - After he had waited for a long time. He did not faint or grow weary, but he persevered in a confident expectation of the fulfillment of what God had so solemnly promised.

He obtained the promise - Evidently the promise referred to in the oath - that he would have a numerous posterity. The apostle intimates that he had waited for that a long time; that his faith did not waver, and that in due season the object of his wishes was granted. To see the force of this, we are to remember:

(1)\caps1     t\caps0 hat when he was called by God from Haran, and when the promise of a numerous posterity was made to him, he was seventy-five years old; Gen 12:1-5.

(2)    Twenty-four years elapsed after this, during which he was a sojourner in a strange land, before the manner in which this promise would be fulfilled was made known to him; Gen. 17:1-16.

(3)    It was only when he was an hundred years old, and when he had persevered in the belief of the truth of the promise against all the natural improbabilities of its accomplishment, that he received the pledge of its fulfillment in the birth of his son Isaac; Gen 21:1-5.

(4)    The birth of that son was a pledge that the other blessings implied in the promise would be granted, and in that pledge Abraham may be said to have "received the promise."

He did not actually see the numerous posterity of which he was to be the honored ancestor, nor the Messiah who was to descend from him, nor the happy influences which would result to mankind from the fulfillment of the promise. But he saw the certainty that all this would occur; he saw by faith the Messiah in the distance Joh 8:56, and the numerous blessings which would result from his coming. It was a remarkable instance of faith, and one well suited to the purpose of the apostle. It would furnish ample encouragement to the Christians to whom he wrote, to persevere in their course, and to avoid the dangers of apostasy. If Abraham persevered when "appearances"were so much against the fulfillment of what had been promised, then Christians should persevere under the clearer light and with the more distinct promises of the gospel.

Barnes: Heb 6:16

For men verily swear by the greater - That is, they appeal to God. They never swear by one who is inferior to themselves. The object of the apostle in this declaration is to show that as far as this could be done it had been by God. He could not indeed swear by one greater than himself, but he could make his promise as certain as an oath taken by people was when they solemnly appealed to him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven.

And an oath for confirmation - An oath taken to confirm or establish anything.

Is to them an end of all strife - That is, when two parties are at variance, or have a cause at issue, an oath binds them to adhere to the terms of agreement concluded on, or contracting parties bind themselves by a solemn oath to adhere to the conditions of an agreement, and this puts an end to all strife. They rest satisfied when a solemn oath has been taken, and they feel assured that the agreement will be complied with. Or it may refer to cases where a man was accused of wrong before a court, and where he took a solemn oath that the thing had not been done, and his oath was admitted to be sufficient to put an end to the controversy. The general meaning is clear, that in disputes between man and man, an appeal was made to an oath, and that was allowed to settle it. The connection here is, that as far as the case would admit of, the same thing was done by God. His oath by himself made his promise firm.

Barnes: Heb 6:17

Wherein God - On account of which; or since an oath had this effect, God was willing to appeal to it in order to assure his people of salvation.

Willing more abundantly - In the most abundant manner, or to make the case as sure as possible. It does not mean more abundantly than in the case of Abraham, but that he was willing to give the most ample assurance possible. Coverdale renders it correctly, "very abundantly."

The heirs of promise - The heirs to whom the promise of life pertained; that is, all who were interested in the promises made to Abraham - thus embracing the heirs of salvation now.

The immutability of his counsel - His fixed purpose. He meant to show in the most solemn manner that his purpose would not change. The plans of God never change; and all the hope which we can have of heaven is founded on the fact that his purpose is immutable. If he changed his plans; if he was controlled by caprice; if he willed one thing today and another thing tomorrow, who could confide in him, or who would have any hope of heaven? No one would know what to expect; and no one could put confidence in him. The farmer plows and sows because he believes that the laws of nature are settled and fixed; the mariner ventures into unknown seas because the needle points in one direction; we plant an apple tree because we believe it will produce apples, a peach because it will produce peaches, a pear because it will produce a pear. But suppose there were no settled laws, that all was governed by caprice; who would know what to plant? Who then would plant anything? So in religion. If there were nothing fixed and settled, who would know what to do? If God should change his plans by caprice, and save one man by faith today and condemn another for the same faith tomorrow; or if he should pardon a man today and withdraw the pardon tomorrow, what security could we have of salvation? How grateful, therefore, should we be that God has an "immutable counsel,"and that this is confirmed by a solemn oath! No one could honor a God that had not such an immutability of purpose; and all the hope which man can have of heaven is in the fact that He is unchanging.

Confirmed it by an oath - Margin, "Interposed himself."Tyndale and Coverdale, "added an oath."The Greek is, "interposed with an oath"- ἐμεσιτεύσεν ὅρκῳ emesiteusen horkō . The word used here - μεσιτεύω mesiteuō - means to mediate or intercede for one; and then to intervene or interpose. The meaning here is, "that he interposed an oath"between himself and the other party by way of a confirmation or pledge.

Barnes: Heb 6:18

That by two immutable things - What the "two immutable things"here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to "two oaths"- the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchizedek; Psa 110:4; Heb 5:6, Heb 5:10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that this Son should be High Priest forever. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same - that arising from an oath. However numerous the oaths might be, still it would be security of the same kind, and if one of them were broken no certainty could be derived from the other. On the supposition, however, that he refers to the "promise"and the "oath,"there would be two kinds of assurance of different kinds. On the supposition that the "promise"was disregarded - if such a supposition may be made still there would be the security of the "oath"- and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the "promise"and to the "oath"of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable, and when his word and oath are once passed, what he promises is secure.

In which it was impossible for God to lie - That is, it would be contrary to his nature; it is not for a moment to be supposed; compare Tit 1:2, "God - that cannot lie."The impossibility is a "moral"impossibility, and the use of the word here explains the sense in which the words "impossible, cannot,"etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth; such his holiness of character, that he "could"not speak falsely.

We might have a strong consolation - The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has "promised"eternal life to his people, and that He cannot prove false to his word; Tit 1:2.

Who have fled for refuge - Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we guilty and deserving of death have fled to the hopes of the gospel in the Redeemer.

To lay hold upon - To seize and hold fast - as one does an altar when he is pursued by the avenger of blood.

The hope set before us - The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, see the notes on Eph 2:12.

Barnes: Heb 6:19

Which hope we have as an anchor of the soul - Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows, and as long as the anchor holds, so long the ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the pagan writers, "hope"is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor."Again - "A ship ought not to trust to one anchor, nor life to one hope."Both sure and steadfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.

And which entereth into that within the veil - The allusion to the "anchor"here is dropped, and the apostle speaks simply of hope. The "veil"here refers to what in the temple divided the holy from the most holy place; see the notes on Mat 21:12. The place "within the veil"- the most holy place - was regarded as God’ s special abode - where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honors, or pleasures in this life - for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.

Poole: Heb 6:1

Heb 6:1-3 The higher doctrines of Christianity are proposed to

be treated of.

Heb 6:4-9 The guilt and danger of apostacy.

Heb 6:10 Charitable deeds will not be forgotten of God.

Heb 6:11,12 An exhortation diligently to imitate the faith and

patience of those who inherit the promises.

Heb 6:13-20 The promise of God to Abraham a sure ground of hope.

The Spirit having reproved these Hebrews for their fault, doth now counsel and direct them to amend it.

Therefore leaving the principles of the doctrine of Christ seeing ye have lost so much time already, and made so little progress in learning Christ, let us not therefore stay any longer in the principles of it, but proceed to some higher degree: pursuant to which he layeth down the principles of Christian doctrine in which these Hebrews had been initiated, and the doctrine of perfection which they were to pursue.

Leaving is an omitting or letting go, as to any sticking or standing in, so as to make no further progress, but to gain higher degrees of knowledge in the doctrine of the gospel, which enters novices into Christ, having attained the beginning, the matter or work of entrance into the Christian religion, now not to stick at this first and imperfect inchoation in this doctrine.

Let us go on unto perfection a regular motion must succeed, according to the great Mover, incessantly, for our attaining the perfection of the doctrine of Christ. This perfection notes height of knowledge, faith, utmost repentance and spiritual change, greatest strength of understanding, and the fullest operation, according to the doctrine of Christ, in doing and forbearing, the fullest perseverance of the mind in the knowledge of it, and of the will in cleaving to it.

Not laying again the foundation: that which would hinder this was reiterating foundation work, which the apostle laid with them by initiating of them into the first principles of Christianity, the knowledge and faith of which they professed to receive, 1Co 3:11 Eph 2:20 , and were therefore obliged to proceed in the building both of persons and truths on it: and lest they had forgot, or other’ s were ignorant, what those fundamental principles and doctrines of the gospel were, he layeth down six heads of them in this and Heb 6:2 , which was the common method of teaching either the children of Christians or infidels, that they might be Christians, at least professedly, or upon their lapse to restore them.

Of repentance from dead works: the first Christian principle or doctrine to be learnt, was that of repentance, which is the fundamental change of a sinner’ s mind, and, in that, of himself; it carrieth in it knowledge, conviction of sin by God’ s law, bitter sorrow for it, and full conversion of the soul to God from it, as it is described, 2Co 7:9-11 ; as from all sinful works flowing from it while lapsed from God; dead in sins, which would have eaten out and destroyed their souls for ever, Rom 6:23 Eph 2:1,2 . It supposeth the knowledge of other truths preceding it, as their creation in God’ s image, their apostacy from it, the misery consequent. &c. These Hebrews were to proceed and advance daily in the exercise of this grace.

And of faith towards God: the second Christian principle or doctrine is of faith on God, comprehending the habit and acts of that Divine grace, of evidence, subsistence, assent, and affiance, Heb 11:1 , all the effects of it; and this exercised on God in his essence, relations, especially in his gracious contrivance and execution of the work of redemption for sinners; as giving reconciliation, righteousness, holiness, adoption, and eternal salvation, through Christ, fulfilling all righteousness by his death, as a sacrifice satisfying his justice, and meriting, as purchasing, all these blessings for believers, and effectually from heaven is dispensing them to them.

Poole: Heb 6:2

Of the doctrine of baptisms: the third fundamental doctrine in which these Hebrews were initiated was, the doctrine of baptisms; containing in it the doctrine which baptism teacheth, as that of the covenant of grace, of which it is a sign and seal, and of their entering into it who partake of it, which, as to its duties and privileges, is sealed and confirmed: and the doctrine in which baptisms are taught, as that of Christ by water and by the Spirit, Mat 3:6 Joh 3:5 ; and containing in it the doctrine of the seals of God’ s testament, distinct from the other doctrines of faith; by the use of which, such who had solemnly professed their repentance, and faith and obedience to the gospel, were sealed and confirmed.

Baptisms in the plural, raiseth the doubt, whether it immediately concern the initial seal of the covenant, which some say is so styled as a Hebraism, the plural number being put for the singular; or, from the numerous partakers of it at set times, which were called days of baptisms, or from divers administrators, and the baptisms of believers and their seed, and that so they were many. Others would make these to be Jewish baptisms, frequently used by these Hebrews, as elements to teach faith and repentance, and leading them to the further knowledge of Christ. And the more they suspect this, because these baptisms are used but four times in the New Testament, and always signifying Jewish ones, as Heb 9:10 , and Mar 7:4,8 .

And of laying on of hands: the fourth fundamental doctrine, or principle, was, the imposition of hands, which by Christ and his apostles were used either for healing diseases, Mar 6:5 Luk 4:40 Act 28:8 , or communication of blessing, Mat 19:13,15 , or for the communication of the extraordinary gifts of the Holy Ghost, to such who were separated for Christ’ s service in his church, Act 6:6 8:17 8:3 19:5,6 ; and so take in all the saving fruits of the Holy Ghost, by which they are renewed, increased, strengthened, and built up into everlasting life. Others would make this a primitive rite of confirming the baptized grown up, on the confession of their faith, and renewing their covenant with God, which was made for and with them in their infancy, and so was a preparatory admission of them to communicate with the church in the Lord’ s supper. If other places of Scripture did concur with it, it would be more clear and satisfactory. Some look on them, as baptisms before, to be Jewish rites, which should here lead them to Christ; but, on their neglect of him, became beggarly elements, and such as they are called from here unto higher attainments in Christ.

And of resurrection of the dead: the fifth fundamental principle and doctrine of Christianity, in which they were initiated, is, the doctrine of resurrection from the dead. This, as to the propriety and fulness of it, is at the last day; yet the entrance into this is begun in a new life effected by the resurrection of Jesus Christ, Joh 5:25-29 Rom 6:3-13 . From this entrance are they called to make out to the full resurrection of the just, as the apostle did himself, Phi 3:10-12 . This article of the gospel doctrine all Christians were to be founded in, and especially these Hebrews, because it was denied by the Sadducees among them, Mat 22:23 Act 23:6-8 , derided by the Athenian philosophers, Act 17:18,31,32 , and perverted by heretics, 2Ti 2:17,18 ; and is therefore particularly asserted, as described by this apostle, 1Co 15:1-58 .

And of eternal judgment the sixth fundamental doctrine and principle of Christianity, into which they were to be initiated, was that of the general judgment, finally determining the believers of it to their rewards, the deniers of it to their eternal punishment, because the one hath observed, the other violated, the covenant of grace. These Hebrews had begun to reach this truth, by being reconciled to their Judge, and therefore are to proceed to perfect their work to the Lord’ s glorious appearance, Heb 9:27,28 Ac 17:31 2Pe 3:7,10,15 Jude 1:6,14,15 Re 20:11-15 .

Poole: Heb 6:3

This connects the prime cause promoting this progress, and by whom alone it can be effected, as well as his resolution of finishing his discourse of the ministry of Christ’ s priesthood.

And this will we do we will really, certainly, and constantly, leave our entrance into these Christian, fundamental principles, and proceed unto perfection in them; all of us real Christians will do this. Others make it a purpose of the apostle to handle these doctrines at another season, and that he will now proceed to instruct them in the higher mysteries of Christ and the gospel, and so finish his designed discourse about them.

If God permit whether it refers to their proceeding from the knowledge of the Christian principles to the perfection of knowledge, or of growth in Christian graces, or of the apostle’ s proceeding to open to them the higher mysteries of the gospel, it is not a kind of passive letting things to be done, or giving leave only; God is not subject to so weak a condition: but it is all act, noting God’ s assistance as well as permission; for all persons and things are in his power, who worketh to will and to do, Phi 2:13 . But as to a progress in Christianity and reaching the perfect man, &c., Eph 4:13 , if he, the Lord of all knowledge and grace, hath delight in us, and will work this grace in us, then we shall do this, even go on unto perfection, Heb 12:2 Hos 14:5 Mal 4:6 1Co 3:6 .

Poole: Heb 6:4

The foregoing counsel the Spirit enforceth on these Hebrews, from the danger of apostacy, to which the neglect of it doth dispose them, and the terrifying consequents of it, from Heb 6:4-8 . We must go on to perfection, unless we will draw back to perdition: so that he bespeaks them: You have been sluggish and dull, and going backward already; lest you grow worse, stir up yourselves; if you neglect it you are in danger of utter falling away:

for it is impossible not in respect of God’ s absolute and almighty power, but in respect of any created power in others or themselves, justly, and by right, it is impossible, because contrary to God’ s declared will and resolution in his church, by which his power is limited, so as he will never do it, nor suffer it to be done; in this he will not, cannot deny himself, Heb 6:11 11:6 ; compare Mat 7:18 19:24,26 2Ti 2:13 .

For those who were once enlightened: fwtisyentav , several interpreters render, the baptized, who were illuminated with the beams of Divine light; others, the penitent, such who had been initiated into repentance, as Heb 6:1 , and think the term once may be limited to baptisms, whereas it refers to all the other particulars. These are such who are instructed in the principles of the Christian religion, and brought out of the darkness and ignorance of Judaism and heathenism, so that they were other persons for the knowledge of gospel truths than before: they see with a new light spiritual things, and have the mind raised up to such objects as thcy knew not before; but they have no new eyes or understandings given them, and so are but as devils like angels of light, whereas the light of a real Christian is the light of life, Joh 8:12 : see 2Ti 1:10 2Pe 1:19 . Such some Hebrews professed themselves to be, Rom 2:17-19 ; and as Balaam was, Num 24:2,3 .

And have tasted of the heavenly gift an act of sense in the body, put metaphorically for an act of the mind. Tasting in the soul, is an apprehension and reception by it, and but merely such, and no more; a taste, and not a digestion, of Christ and his benefits as revealed to them in the gospel, Joh 4:39,40 , followed with the superficial relishes of their joy and peace on their temporary believing in them, as it was with the stony ground, Mat 13:20 . A sinner enlightened so as to see Christ and the glorious promises made to believers in him, it being agreeable to his natural principles, and being not much humbled, runs away with them with joy, having good desires and affections, but a stony heart still: such was Herod, Mar 6:20 .

And were made partakers of the Holy Ghost not by an inhabitation of his person in them, but by his operations in them, whereby he is trying how far a natural man may be raised, and not have his nature changed: as is evident in Socrates, who died for owning the unity of the Deity; and as the scribe near the kingdom of heaven, Mar 12:34 . He is proving by his gifts to them how much supernatural good, and workings towards salvation, they are capable of, without the putting forth of the exceeding greatness of his power to make them new creatures, as Gen 6:3 ; compare 1Co 1:21 1Pe 3:18-20 . These did partake of from the Holy Ghost, the light of nature, of the law, of the gospel, with some spiritual power accompanying all these; which as they are trials of lapsed nature, so are lessening many punishments by keeping men off from many sins, as 2Pe 2:20 . These professors had escaped the gross and outward pollutions and defilements that many were drenched with in their lives, but have lusts abiding unmortified, from whence these would arise in them still; but here is no pure heart or divine nature wrought in them, and the lusting principle is unmortified still; this God accepts according to its kind: compare Mar 10:21,22 .

Poole: Heb 6:5

And have tasted the good word of God so as to relish comfort and sweetness in the doctrine and promises of the gospel through self-flattery; for these hearing of pardon of sin, and crediting it, are filled with joy by it; as a condemned malefactor, hearing of a general pardon, believeth himself to be one of the pardoned, and rejoiceth in it: see Mat 13:20,21 Lu 8:13 . So did many of the Jews rejoice in John’ s doctrine, Joh 5:35 .

And the powers of the world to come thus some of them were affected with the powerful doctrines of the gospel, concerning the final judgment, as their natural conscience was wrought on by the Spirit in the word, that they feel it as it were begun in them, the sparks of the wrath of God having set their consciences in a light flame for their sins, as in a Felix, Act 24:25 . As on the other hand, being acquainted by the Spirit in the word, of Christ’ s being a Redeemer, to save them from the wrath to come, and to instate them into happiness, beyond what is attainable on earth; self-love doth externally close with the revelation and apply it to itself, as Balaam did, Num 23:10 . All these five instances are the workings of the Holy Spirit on corrupt nature for its improvement, and in their falling from these supernatural operations, they do sin in tanto against the Holy Ghost.

Poole: Heb 6:6

If they shall fall away a falling away, or apostatizing, in proportion like Adam, such a paraptwma as his was, Rom 5:15-17 , whereby they are totally unchristianed, as he was turned into a sinner; perfidiously revolting from all those supernatural workings of the Holy Ghost, whereby their natural spirit was elevated, but not changed, unto their old swinish and canine temper of spirit and course of life that they led before they professed themselves Christians, as 2Pe 2:18-22 . They freely forsake their professed Christian state, and make shipwreck of all; Jud 1:4,10,16,18,19 . Whether palin , again, ought to be referred to falling away, so as to denominate the apostate no Christian, as he was at first, before his profession, or to renewing following, it makes no difficulty, for it is a real truth in both parts; only interpreters generally refer it to the latter, as do ours, and so we shall consider it.

To renew them again unto repentance they cannot renew and bring themselves to the same state they enjoyed, and from which they fell; nor can the Christian ministry do it by their exhortations or counsels, thunders or comforts; the offended, wronged Spirit withdraws, and will not assist or elevate theirs to act above nature again, Gen 6:3 Isa 63:10 ; but leaves them justly to themselves, so as he will neither by himself, nor by others, suffer it to be done having limited his power by his will in it. They shall neither have a new principle infused into them, nor their minds or hearts changed by him to repentance, because they have undervalued his lower operations and motions on their souls, revealing Christ to them through the gospel, and have by their sinful negligence not improved them to seek from him the better and higher ones which he mentions, Heb 6:9,10 , and were to be effected by the exceeding greatness of his power.

Seeing they crucify to themselves the Son of God afresh: that which renders this renovation of them impossible, is their ill treatment, by their apostacy, of their Redeemer, who was to bring them as children to glory, which they by the gospel knew, and by profession owned him ascended and sat down on the right hand of God, and who had, by the operation of his Spirit, elevated their natural principles so to discern him, and to confess him: by this their apostacy they look on him as an impostor and deceiver, as 2Pe 2:1 Jud 1:4 , and deny him to be a Saviour to them, rejecting his sacrifice, and would, as much as in them lieth, dethrone him, and, if he were within their reach, would crucify him again, and tread him under their feet, as Heb 10:29 , and actually do it to him in his members; as the apostate Julian did in former ages, and the papists do at this day.

And put him to an open shameparadeigmatizontav , making him a public shameful example, as the Jews did by the most cruel and ignominious death, with all their reproachful carriages to him then, which he despised, Heb 12:2 , and in which his are to imitate him, Heb 13:13 : so do these apostates verbally and practically blaspheme and disgrace him; in their esteem vilifying him, and by their apostacy put him to an open and public ignominy, and make him a spectacle of the vilest reproach, as if they could find no good in him, and therefore renounced him; and this to the condemning and destroying of themselves, since they cannot repent, Christ having not purchased it for, nor God promised it to, any such: so as by the law of his kingdom their sin is irremissible, the blood of Christ, that could only remove it, being profaned and trampled on by it, and so their final destruction unavoidable.

Poole: Heb 6:7

For the earth which drinketh in the rain that cometh oft upon it: for is narrative here, and not rational, introducing a parabolical illustration of the states and ends of truly regenerate Christians, and unregenerate apostates; as if he said: You have heard the good of true perfect Christians, and the evil of apostates, you need not to be offended at it, or wonder, for it is with them even as with the earth, which is the good ground in Christ’ s parable, Mat 13:8 Luk 8:8 , and which he interpreteth to be a good and an honest heart, Luk 8:15 , renewed in a sinner by the Holy Ghost, naturally of the same mould with all others, Eze 11:19 36:26,27 . As the earth drinks up the showers moistening and fructifying it; Psa 45:9,10 ; so this good and honest heart receiveth the spiritual dews and rain descending from heaven on it in the word and ordinances, as Deu 32:2 .

And bringeth forth herbs meet for them by whom it is dressed it bringeth forth all sorts of fruits for those who dress it, according to God’ s institution, Gen 1:11,12 2:5,6 . So these good souls bring forth fruit which God relisheth and delighteth in as suitable to his husbandry, Mat 13:23 ; compare 2Pe 1:5-8 2Co 9:10 Gal 5:22,23 ; and such as the great manurer of souls expects from them, 1Co 3:6,7,9 .

Receiveth blessing from God this good ground is made fruitful by God’ s blessing; and the more fruitful it is the more blessing it receiveth, Gen 27:27 . This fruitfulness is not the meritorious cause of this blessing, for that issueth from grace; but it qualifieth these good hearts for it, i.e. the continuance to such souls of the means of grace, and their increase in spiritual comforts, till they reach the perfection of blessing from God in eternal life, Heb 6:9 .

Poole: Heb 6:8

But that which beareth thorns and briers: de but, introduceth the state and end of a sinful apostate, that ill earth, showered upon as well as the good; the unregenerate soul, that had gospel dews and spiritual rain by the word and ordinances dropped down on it from heaven; yet bringeth forth, or out of it, not herbs or fruits fit for its owner or dresser, but briers, thorns, and thistles: so apostates, under all enlightenings and tasting of these supernatural dews of the Spirit, bring forth from a stony, unregenerate soul, nothing but corruptions and evils, their rooted lusts thrust out and sprung together with their common gifts, Luk 8:7,13,14 ; the words and deeds of whom are pernicious, dishonouring God and hurting men, as unbelief, hypocrisy, apostacy, described, 2Pe 2:1-3,12,14,18-22 Jude 1:4,8,10,12,16,19 .

Is rejectedadokimov it is refuse land neglected by the owner, he takes no care of it; such are these apostates, of a reprobate mind, approving evil, rejecting good, and are so rejected of God, who withdraws his spiritual dews and ordinances, and the concurrence of his Spirit with them, as unworthy of them, and useless as to any good fruit to be produced there.

And is nigh unto cursing such are looked upon as the mountains of Gilboa, accursed, 2Sa 1:21 ; and to be dealt with by the owner as the fruitless fig tree by Christ, Mat 21:19 Mar 11:21 . So these apostates are under the curse, 2Pe 2:14 delivered up judicially by Christ to blindness of mind, and hardness of heart, and even to Satan himself, as the unbelieving Jews were, Joh 12:40 , and those apostates, 1Ti 1:19,20 .

Whose end is to be burned the end of briers and thorns is the fire, they are to be burnt up by it; and this will be the final issue with apostates, to be destroyed by a Christ whom they have rejected, with eternal fire Heb 10:27 12:29 Mat 3:12 25:41 2Th 1:7-9 .

Poole: Heb 6:9

For preventing of the application of this discourse unto themselves, the apostle subjoins his judgment concerning these Hebrews in this verse, and his reason for it in the next.

But, beloved, we are persuaded better things of you although we have spoken of the attainments, states, and ends of apostates, we reflect not on you by it; but, or notwithstanding, we are persuaded; which word imports not a simple conjecture, for he had the gift of discerning of spirits, and the Holy Ghost, who indites it, did very well know them, so as he was confident of their good state and condition in Christianity, and the Spirit testified so of them by the Epistles of the other apostles directed to them; they were well assured of this, and certain, not only because they were such whom he dearly loved, as if it were only a good or charitable opinion in him, but because of their relation to him as true Christians, and members of the one body of Christ; and so they were very dear to him, whatever they might fear, because of what he wrote before of apostates, for they had better things in them than enlightenings, &c. which he said were in apostates before, Heb 6:4,5 , even the saving work of the Spirit on their souls, not by giving them light only, or raising their affections, but by giving them a new eye of understanding, as well as new light, and with it a renewed heart; Christ having by the exceeding greatness of his power made them new creatures, as well as professing Christians; their minds, wills, and affections being all changed, and made truly spiritual by the Spirit of Christ; and which they manifest by the exercise of real graces, and that their light, state, and end is better, more excellent, and of another kind, than that of apostates, evinced Heb 6:10 .

And things that accompany salvation such things as have salvation in them, even the spiritual mind, which hath eternal life in the root of it, Rom 8:6,10,11,16,17 . That Divine nature, which the apostle saith was in the same persons, 1Pe 1:1-5 2Pe 1:1-4 ; which shows the state of their spirits to be a state of grace, which had salvation in it, secured by promises to it, so as they are inseparable, and their union not to be dissolved.

Poole: Heb 6:10

For introduceth the reason of the apostle’ s former persuasion concerning them, which was the real graces of faith and love to God wrought in their hearts, and shown in their work, which was better than all enlightenings.

God is not unrighteous the affirmative is implied, God is just, and faithful, and true, in performing what he promiseth, as well as not unrighteous: the certain truth is asserted in this emphatical negative; compare 2Th 1:6,7 , with 1Jo 1:9 : should he not perform he would be unjust.

To forget your work: God always remembers all things, because his knowledge is perfect; and he will take notice of grace in these Hebrews manifested by their works, so as to recompense and reward them for it, by perfecting his gracious work in them; which having promised, the apostle is confident of the good estate of them through grace, Phi 1:6 . He will never forget the work of your faith in his name, your courageous profession of the gospel, Gal 5:6 Col 1:4 1Th 1:3 : a grace of God in them which made their souls delight in him, such as was purely Divine, beginning and ending in God, carried out in the labour and exercise of it to his glory, showing it in all the supplies they give his in his name, to Christians as they are his, Mar 9:41 .

And labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister: their labour of love was evidenced by what they had done, and were doing, for Christ, in their using all effectual means for supplying, comforting, preserving, and delivering his members, giving their goods to them, and their lives for them, 1Jo 3:10-18 . So the apostle asserts these did, Heb 10:32-34 . So did Aquila and Priscilla love Paul, Rom 16:3,4 . And this they did show to such as were God’ s children, and bore his name, the present suffering Christians, who endured rifling, plundering, banishing, imprisonment, and death for their faith in Christ’ s name: those brethren who, being loved in and for God, do evidence to these Hebrews that they are passed from death to life, 1Jo 3:14 .

Poole: Heb 6:11

And we desire that every one of you do show the same diligence: having thus commended them, to show he did not flatter them in it, he discovereth what was wanting in them, and introduceth it with the particle But, we desire you; epiyumoumen properly signifieth the inward affection and strong desire of heart that the apostle had of their further profit. The Spirit lusted in him for this, Gal 5:17 , which was not only convenient for them, but necessary for their perfection. And this desire of his was not for all promiscuously, but that each single person who was a lover of God and his saints, should use all means diligently, as they had in degree done before, to have this perfected to the end of their life, 2Pe 1:5-10 . It is an earnest agitation and hastening of spirit within, and a demonstrative discovery of the same without to the utmost, Rom 2:7 .

To the full assurance of hope unto the end their souls with full sails constantly making out after this most certain and full assurance of faith, to the excluding of every doubtful thought of the truth of God and his promises, and of hope, shutting out all wavering, unsettledness, or impatience in waiting for the accomplishment of the good, which is secured by the merit and intercession of Christ, the purpose, promise, and oath of God to them, Heb 10:22,23 ; compare Rom 4:21 Col 1:24 .

Hope here is not synonymous with faith, yet its certain concomitant; and is a vehement desire and longing after, with a patient expectation of, what is possible and sure to be enjoyed, because God hath promised and sworn it; though it be at never so great a distance, yet to be communicated by him to his in his best time, Heb 11:1 ; compare Rom 4:13 Tit 1:2 1Pe 1:3,13,21 . This Christian diligence must continue to the end of their own days, and the perfection of their grace in glory, until they come unto the entire possession of what they believed, hoped for, and were fully assured of, Rom 6:22 1Pe 1:9,13 .

Poole: Heb 6:12

That ye be not slothful: if you will be diligent, away with sloth: you are inclined to it, Heb 5:11 , and though you be quick in affection, yet slow in understanding the mysteries of God; and though you have laboured, yet not with that intense labour to which he here presseth them, even to an utter abolition of all the degrees of sloth.

But followers of themmimhtai , strictly, imitators, in diligence and pains-taking, of the believers who have performed this duty before you.

Who through faith and patience inherit the promises: in their graces imitate them, as in faith, by which they rested on, as credited, God’ s promises revealed to them of things invisible, excellent, and distant, and which by no creature power but only God’ s could be attained, Heb 11:1,9,10,16 13:7 . In patience, because the things promised are future, and at a great distance from them, waiting for them, suffering many evils from many, passing through fire and water, Isa 43:2 , and staying God’ s leisure to obtain them, Heb 10:36 12:1 Rom 15:4,5 Jas 1:3 . Those they were to imitate, were heirs of blessed promises, Heb 6:14 , of spiritual blessings in Christ, the blessed Seed, in whom themselves and all nations were to be blessed, Gen 22:18 . It may be queried: How did Abraham inherit the promises, when he did not receive them, as is testified, Heb 11:13 ? This is certain as to the promises of spiritual saving, and universal concernment to them, as of justification, sanctification, adoption, and salvation by Jesus Christ; these they received, as is evident, Heb 11:10,14,16 Ro 4:8-25 : such promises as were of special consideration and reserved to a set time, as the possession of Canaan, and Christ’ s incarnation, Joh 8:56 . These they did not receive, though they saw them sure to their seed by faith, but for salvation, and glory, and heaven, carried in the covenant of grace, they did personally enjoy; of the others they were heirs as given by God to them.

Poole: Heb 6:13

For when God made promise to Abraham : for is a confirmation by instance, that faith and patience had made some to inherit the promises, as Abraham, and what was influencing of him in the exercising them, viz. God’ s promise and oath. God Almighty, who was as able to perform as to make a promise, Gen 17:1 , having made a promise to Abraham the father of believers, that he wonld communicate some temporal and spiritual good, which by it he gave him a right to, and bound himself to perform, which summarily was Christ the Redeemer to be of his seed, and Isaac his immediate seed to be a type of him; this promise at the offering up of his son Isaac God confirms to him by oath.

Because he could swear by no greater: an oath is to be made by the greatest, who is able to make good all, and to judge after his will; by nothing under or beneath God must there be any swearing.

He sware by himself as the best and greatest, Jehovah himself confirming that which was evident and certain by that which was most so: a strange condescension of God the Son, the Angel of the covenant, to a creature, to lift up his hand to eternity, and to lay it on the altar of his infinite and unchangeable being, to pawn and pledge his Deity, that he might give the highest assurance; and is willing that it shall be forfeited and lost, if Abraham fall short of what he hath promised to him: see the oath, Gen 22:15-18 ; an oath confirming the covenant of grace to all believers as firmly as to Abraham.

Poole: Heb 6:14

Here is laid down the form and matter of God’ s oath: the form, in Gen 22:16 , is implied in the particle yk in this text well rendered surely, Heb 3:11 . The other defective expressions are forms of swearing, as if, except, unless; but here it is positive, surely, or verily, which Christ frequently useth; it is a vehement assertion of what he saith. The whole matter of God’ s oath is not repeated, but the substance and comprehensive part of it, which made for the apostle’ s purpose here. By blessing, in the Hebrew manner of expressing, is carried the abundance and certainty of all that temporal and spiritual good, which he would convey unto him in and through the blessed and promised Seed, our Lord Jesus Christ, with the multiplicity, abundance, and certainty of the seed natural, and believing, to whom he should be related as a Father through Christ, as is evident, Gen 22:16-18 ; and all this so uttered, as if God could not express how much he loved him.

Poole: Heb 6:15

And so, after he had patiently endured: Abraham’ s carriage was suitable to this sworn promise, his soul did patiently wait for it full thirty years, enduring and suffering many temptations about it; yet he overcame all, and continued firm in the covenant to the end; his faith extended his soul in a patient expectation of its accomplishment, without doubting or murmuring, knowing God would fulfil it in the best time: he was a long-breathed believer, Joh 8:56 Rom 4:20,21 Jas 1:2,3 .

He obtained the promise he did not fall short of any piece of the promise, but fully possessed it at last, both in Isaac, the type of the blessed Seed, and the Messiah himself, as to all the spiritual and eternal good promised in him and by him in the heavenly Canaan, Mat 22:32 .

Poole: Heb 6:16

For men verily swear by the greater : for here is only narrative, introducing the amplification of the argument drawn from God’ s promise and oath, for the quickening those and all believers to make out after the full assurance of hope, the promise and oath of God concerning them as well as Abraham. That since men’ s oaths procure credit, and put an end to doubts, strife, and contradiction amongst them; much more should God’ s oath put an end to doubts and gainsayings of creatures, and make them to give faith to him: men are not inventors and authors of this ordinance of swearing, but subject to God’ s precept requiring this from them, and in this special part of God’ s worship instituted by him, they ought to swear justly and according to his will; and swear they must by God only, who knows the intentions and secrets of the heart, and who is absolutely greater than all; the omniscient, omnipresent, omnipotent, and sovereign Lord of all persons, who knows false swearers, and inflicts on them not only temporal but eternal punishments. The swearing by any other, God rebukes, Deu 6:13 Jer 4:2 .

And an oath for confirmation is to them an end of all strife: and in this special part of God’ s worship, God is called in as a co-witness of the truth of what is sworn, and as a judge and avenger of it, if it be otherwise: and so the oath becomes a confirmation of faith and confidence of men one in another, and of love accompanying the same; so that if strife, doubt, suspicion, or jealousy arise among them about either words or deeds, which are not known to those who doubt, and cannot be cleared by sense or reason, or any other way but by a testimony of some person who knows them, which being insufficient of itself, he calls in God by an oath as co-witness, with whom it is supposed he would not break his interest, nor invocate him against himself, by declaring what is false: on this all strife and contradiction is to be decided among men, and to cease, and so the controversy to be determined.

Poole: Heb 6:17

The apostle having stated the nature of an oath in the antecedent, subjoins and applies it in a consequent, in which he shows that God sware to this end, that his own counsel might appear to be immutable, and the consolation of believers greater.

Wherein God, willing more abundantly to showEn w , in which matter or case, viz. God’ s act of promise and oath to Abraham, it was not limited to his person, but to all his believing seed, Rom 4:23,24 . Out of his own mere grace and free-will, his goodness and affection to them, without any consideration in them moving him; but his free, unexpected, as undeserved mercy, did first reveal, then promise, then swear. What more could he do? How liberal and abundant is his love in these overflowing discoveries of it! So to reveal and make known his gracious thoughts, making them manifest, perspicuous, and glorious, when none was privy to them, nor could reveal them, but himself.

Unto the heirs of promise the seed of Abraham’ s faith, all true believers, whom God had made children and heirs by promise, as Isaac, Gal 3:22,26,29 4:26-28 ; joint-heirs with Christ, Rom 8:17 . These alone did God intend to secure, and make certain of their salvation.

The immutability of his counsel: God’ s unchangeableness in his will and decree, as in himself, excludes all hesitation, alteration, or transposition of what it was from eternity; God did never, will never, change one iota or tittle of his eternal will and decree of saving, perfecting, and gathering into one penitent believers, by the promised Seed Jesus Christ; which he did reveal to the world, and without which manifestation a believer could have no comfort, and without its immutability, not any lasting and permanent comfort.

Confirmed it by an oath: emesiteusen is proper for a mediator, one who cometh in between two parties as a surety; and so is justly applicable to God the Son, who interposeth between God the Father promising, and believers to whom the promise is made as heirs, as a Surety engaging to see his Father’ s promise made good to his seed; and therefore confirms it to them with an oath, that they might know the promise was immutable, and should be punctually fulfilled; by which means he removes all doubts, fears, and jealousies about it from them. If they will believe men who swear, how much more ought they to do so, and rest satisfied, with the oath of the Mediator!

Poole: Heb 6:18

That by two immutable things: another end of the Mediator’ s oath is here added, God’ s oath and a promise spoken to before, which are firm and stedfast to eternity; heaven and earth may pass away, but they cannot.

In which it was impossible for God to lie i.e. to cease to be himself, for essential truth to become a lie is impossible, it is utterly inconsistent with his nature. He is incapable to deceive, or speak against his mind, Num 23:19 1Sa 15:29 Psa 89:35 Tit 1:2 ; and it is as impossible for him to violate his promise or oath.

We might have a strong consolation such as will vanquish all doubts, fears, jealousies, sorrows, distractions, putting the heart into a quiet, peaceful, settled frame, and stablishing it in it, whatsoever temptations, trials, or persecutions it may meet with from without or within to perplex it.

Who have fled for refuge to lay hold upon the hope set before us: but it is the heart of a persevering believer, not of common professors, which is so strongly settled and comforted by them; such who flee to take hold of them; having cleared their right to them, and possessing their souls of them by faith, so to hold fast, as who would no more leave, than Joab would the horns of the altar, being a far greater security than it, or any city of refuge whatsoever; retreating to, and keeping in, this strong hold, nothing can interrupt their comfort. or hurt them, Job 13:15,16 Pr 18:10 .

The hope set before them is that eternal, good, and blessed state which is reserved in heaven for believers, the object of their hope set out to their view and prosecution as a prize in the promise, 1Pe 1:3,4 ; by a metonymy of the effect for the cause, hope and good hoped for are joined together for our pursuit.

Poole: Heb 6:19

Which hope we have as an anchor of the soul, both sure and stedfast : which, taketh in both the good hoped for, and the grace and act itself of hope exercised about it; which grace is by a metaphor set out to be to the soul what an anchor is to ships in a tempest, when tossed with gusts, and storms, and billows of thoughts rolling one upon another to the oversetting of it; this hope stayeth, strengthens, settleth it, even the hope and certainty of eternal rest and happiness secured to them by the promise and oath of God. This hope is safe and firm efficiently, and makes the soul, in the midst of all the threatening temptations from a tempestuons world, safe, because fastened on God’ s promise; and firm, because strengthened by God’ s oath, which will hold out all tempests.

And which entereth into that within the veil: this hope, like an anchor, is firmly placed, hath wrought itself into the best holdfast, even the innermost part of the veil.

The veil was that in the tabernacle and temple which separated the holy place from the holy of holiest. This typical veil was rent at the death of Christ, and the holy of holiest in heaven, the truth of that type, was then laid open unto all believers, whether Jews or Gentiles: compare Heb 9:24 10:19-21 . Here it is that the anchor of the Christian’ s hope is fastened; this sure harbour, where no tempest can reach or loosen it, but into which their souls, after all their tossings in the tempestuous ocean of this world, by the hurricanes of temptations, which made them quiver again, shall be over, will enter with a full gale, and enjoy that rest and blessedness for ever, which they had by God’ s promise and oath, on which they relied, secured to them: see Col 1:5 1Pe 1:3-9 .

PBC: Heb 6:1

Heb 6:1

GILL:

INTRODUCTION TO HEBREWS 6

In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1-3 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10.  And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13-15 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17-18 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19-20 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.  

Heb 6:1. Therefore leaving the principles of the doctrine of Christ, &c.] The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews’ religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ.

Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could:

not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation," is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand; or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus,

repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews say,

" when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that, jrxy awh wnbrq ydy le, "by the means of his offering he repents"."

But now, under the Gospel dispensation, believing Jews, as these were to whom the apostle writes, were not to learn the doctrine of repentance from slain beasts, or to signify it in this way; since repentance and remission of sins were preached most clearly to them in the name of Christ: nor were they to lay again another part of this foundation, or a second article of the Jewish creed,

and of faith towards God; which article is expressed in language agreeable to the Jewish dispensation; whereas evangelical faith is usually called the faith of Christ, or faith in Christ, or towards our Lord Jesus Christ; but this respects faith in God, as the God of Israel: hence says our Lord to his disciples, who were all Jews, "ye believe in God": ye have been taught, and used to believe in God, as the God of Israel; "believe also in me," as his Son and the Messiah, and the Mediator between God and man, Joh 14:1, so that now they were not only to have faith towards God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners, without the intermediate use of sacrifices.

PBC: Heb 6:2

Heb 6:2

GILL:

Heb 6:2. Of the doctrine of baptisms, &c.] Some read this divisively, "baptism and doctrine," as the Ethiopic version; as if the one respected the ordinance of baptism, and the other the ministry of the word; but it is best to read them conjunctively: and by which most understand the Gospel ordinance of water baptism, so called by a change of number, the plural for the singular, as the Syriac and Ethiopic versions, who render it baptism; or because of the different persons baptized, and times of baptizing, as some; or because of the trine immersion, as others; or because of the threefold baptism of spirit, blood, and water, which have some agreement with each other; or because of the baptism of John, and Christ, though they are one and the same; or because of the inward and outward baptism, the one fitting and qualifying for the other; and so the doctrine of it is thought to respect the necessity, use, and end of it; but since there is but one baptism, and the above reasons for the plural expression are not solid, and sufficiently satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in Heb 9:10 which had a doctrine in them, to that people; teaching them the cleansing virtue of the blood of Christ, and leading them to it, to wash in for sin, and for uncleanness; but now, since this blood was shed, they were no more to teach nor learn the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it through these divers baptisms, ablutions, and purifications.

And of laying on of hands; the foundation of this was to be no more laid, nor the doctrine of it to be any longer taught and learned in the way it had been; for not the rite, but the doctrine of laying on of hands is here intended; and it has no reference to the right of laying on of hands by the apostles, either in private persons, or officers of churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of laying on of hands of the priests, and of the people, upon the head of sacrifices; which had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great sacrifice. It was usual with the Jews to call the imposition of hands upon the sacrifice, simply, hkymo, "laying on of hands"; and they understood by it the transferring of sin from the persons that laid on hands, to the sacrifice, on which they were laid; and that hereby, as they express it, sins were separated from them, and, as it were, put upon the sacrifice; but now believers were no longer to be taught and learn the great doctrine of the imputation of sin, by this rite and ceremony, since Christ has been made sin for them, and has had sins imputed to him, and has bore them in his own body on the tree:

and of resurrection of the dead, and of eternal judgment: articles of faith, which distinguished the Jews from the Gentiles, who were greatly strangers to a future state, the resurrection of the dead, and judgment to come: these are doctrines of pure revelation, and were taught under the Old Testament, and were believed by the generality of the Jews, and are articles which they hold in common with us Christians; yet the believing Hebrews were not to rest in the knowledge of these things, and in the smaller degrees of light they had in them, under the former dispensation; but were to go on to perfection, and bear forward towards a greater share of knowledge of these, and other more sublime doctrines of grace; since life and immortality are more clearly brought to light by Christ through the Gospel.

PBC: Heb 6:4

See WebbSr: ARE THEY LOST?

Warning to the Backslider Heb 6:4-8

Can a Christian lose his salvation? Will every believer persevere in faith and obedience? These are the questions that arise from Heb 6:4-8, arguably the most controversial and difficult passage of the New Testament.

Three basic positions are held regarding Heb 6:4-8. (1) The passage teaches that a person can lose salvation once he has been saved. (2) The passage describes people who were church members but not true believers, professors but not possessors of spiritual life. (3) The passage is hypothetical, describing the impossibility of apostasy.

I reject the first explanation because the Bible teaches categorically that the saints are eternally secure in the grace of God. I reject position #2 because the passage describes people who had not only been enlightened, but who had experienced (" tasted" ) the heavenly gift, the good word of God, and the power of the world to come. Furthermore, they were " partakers" in the Holy Spirit. The description says too much for the " spurious believer" viewpoint. I reject the third position because the writer does not say that it is impossible to fall away, but that it is impossible to renew the one who has fallen away to repentance.

I suggest, then, a fourth option. This passage teaches that those with genuine Christian understanding and experience who turn their backs on the knowledge God has given them, repudiating the gospel for their pre-conversion lifestyle sin presumptuously and forfeit every blessing that is worth having this side of eternity.

Does this mean that they lose their eternal life? No. The failure to distinguish between sonship and discipleship, between a child of God and a Christian is at the root of many interpretive difficulties. Every true Christian is a child of God, but not every child of God is walking the narrow way of Christian discipleship. The question at the heart of this issue is: ‘Is there such a thing as a child of God in disobedience?’ All the redeemed will be preserved, but will they all necessarily persevere?

It depends on how one defines ‘perseverance.’ If by perseverance one means that every one of the elect will be a baptized, active, faithful, growing member of the church, I would have to say ‘no.’ Why? Because I remember people in Scripture like the Rich Young Ruler, whom Jesus loved, but who walked away from the Lord because he was covetous. And what about Lot, the compromiser. Yet Peter tells us that he was a " righteous" man. Was he persevering in faith there in Sodom and Gomorrah? Then why did his daughters laugh him to scorn when he announced that God was planning to judge the cities of the plain? Why did his sermon lack credibility to them? The fact is, Jesus gave his life a ransom for ‘many’ but only ‘few’ are on the narrow way of discipleship.

This is a warning to someone who has been blessed to understand the gospel lest they should publicly renounce and reject it and return to their former life. Apostasy, in other words, is a serious matter. It is a sin against the light of knowledge that has the effect of publicly disgracing the Lord Jesus Christ and defaming his sacrificial death. Those who sin so seriously take a step that is irreversible. It is " a sin unto death" .{1Jo 5:16} The New Testament reserves its strongest language for the sin of apostasy. {2Pe 2:20; Heb 10:25-31}

The writer wants his readers to realize the jeopardy of backsliding, and pursue, instead, the joy of a fruitful Christianity. {Heb 6:7} Forward is really the only option open to the Christian. In the Civil War, U. S. Grant was asked, " Sir, what plans have you made for going back." Grant answered, " None. I’ve only made plans for moving forward." That’s the Christian’s mindset. Onward, not backward, must be our motto.

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 One of the most difficult and least understood passages of Scripture is Heb 6:4-6. A great key which aids in discerning the correct interpretation of this passage is to remember the main purpose for the epistle. It sets forth the superiority of Christ and the New Testament in His blood over all things, especially the Old Testament, its prophets, heroes, rewards, priests and religion. Its service was renowned for continual, repetitious and deficient sacrifices, as opposed to the single sufficient sacrifice of Christ.  Heb 10:1-4,11-13.

Consider the context of this utterance. Paul had just finished upbraiding the Hebrews for their stagnation in Christian development. Heb 5:11-14.

Christians ought to be growing and progressing in their faith,understanding and walk. 1Co 3:2; 14:20; Php 3:13-14; 2Pe 3:18. These Hebrews were still in spiritual diapers, hampered by various things. Because of their history, they had a propensity for sign gifts (Joh 4:48; 1Co 1:22), which were only temporary until the thingof greater merit was come: the completed Scripture. They, like the Corinthians who placed such high value on these things, were stuck in spiritual infancy. 1Co 13:8-11.

 Many Hebrew converts were still clinging tenaciously to the OldTestament order, following the dead orthodoxy of the law (Ac 21:20). The law was only meant for a season (Heb 9:10), and was consonant with the immature stage of the church (Ga 3:24-25; 4:1-3). In Paul's epistle to the Hebrews, he tries to wean them from the breasts of their dear old mother. Isa 28:9.  There was a very real problem with some professing Jewish Christians teaching that law works were a necessary compliment to the finished salvation of Christ. Ac 15:1-5. By believing that law works were necessary to eternal life, their Christian development was stunted. Ga 5:7.

 If salvation depends on our keeping the law, then it could be lost by our not keeping the law, an error which Paul powerfully counters by showing the sole sufficiency of Christ's work.Paul now encourages the Hebrews to move forward, leaving behindthe principles of infant Christianity.  Heb 6:1-3.

1. The gospel calls sinners to repentance from dead works and faith toward God.  Ac 20:21; 26:20.

2. The penitent believer is then commanded to be baptized in water upon which the Spirit baptizes him into the church. Ac 2:38,41,47; 1Co 12:13.

3. Water baptism is performed by a gospel minister who has undergone the laying on of hands. Mt 28:19-20.

4. The resurrection of the dead and eternal judgment are key points of the gospel. Ac 17:30-32; 24:25; 26:6-8; 1Co 15:13-14.

Paul can fearlessly press on with his exhortation, though there may be still ignorance and error prevalent amongst his listeners/readers. Their performance (or lack of it) is not what their eternal destiny is based on, as he now emphasizes in the following verses. Cf.  2Ti 2:11-13,18-19; Ps 89:29-34.

 Arminians argue that Heb 10:4-6 teach that eternally saved people can lose their salvation by falling away.

1. If this is the correct interpretation of the text, it proves too much. Once fallen, they could never regain salvation.

2. Scripture teaches the eternal security of the blood-purchased elect.  Ps 37:23-24,28; Joh 6:37-39; 10:26-29; Ro 8:29-39; Php 1:6; Heb 10:14.

Calvinists argue that these persons had their natural faculties wrought upon by the Holy Spirit, but fell short of being regenerated.

1. They thus argue that these people never lost eternal salvation because they never had it to start with.

2. Comparative study shows that the characteristics in Heb 6:4-5 are those of saved people.

 They were once enlightened. Heb 10:32; Eph 1:18; 2Co 4:4-6.

They had tasted of the heavenly gift. Joh 3:27; 6:32-33,53-54; Ro 6:23; Eph 1:3; 2:8.

 They were partakers of the Holy Ghost. Ro 8:9,11,14.

 They had tasted the good word of God. Ps 119:103; Jer 15:16 ct. Joh 8:37,43,47.

 They had tasted the powers of the world to come. Ro 5:17,21; 6:11-12 cf. 1Co 15:54-56; 2Co 5:5; Heb 11:1. Tasting is a complete experience. Heb 2:9; 1Pe 2:1-3. Those described in this passage had been renewed unto repentance.

 One must be renewed in order to repent. Tit 3:5; Col 3:10.

 If this renewing is ever undone, it is impossible to be renewed again.

If a child of God can fall away from his eternal salvation (the renewing of the Holy Ghost), Christ would be crucified afresh, since the church and its members is His body. Col 1:24; 1Co 12:27; Eph 5:30.

Christ would not have infallibly saved all that the Father had given Him (Joh 6:39). His sacrifice would be rendered ineffectual and have to be repeated. As such, His sacrifice would not be superior to the repetitive, ineffectual animal sacrifices of the law. However, Christ WILL NEVER BE CRUCIFIED AFRESH. He was ONCE offered. Ro 6:10; Heb 7:27; 9:12,25-28; 10:10-14,18; 1Pe 3:18.

Therefore, there can never be such a falling away of God's elect as would necessitate a fresh crucifixion of Christ. Ro 8:33-34. To emphasize the immutability of things eternal, Paul now makes reference to two classes depicted by that which springs from the soil:

A. There is fruitful ground which responds favorably to the nourshing water (1Co 3:6). It IS dressed and presently receives blessing. 1Jo 2:29; 3:7.

B. There is unfruitful ground which responds unfavorably to the water. It IS rejected and will be assuredly burned.

C. The lesson here is one which the Savior frequently taught.  Mt 7:16-20; 12:33; Joh 15:5-6.

D. The warning here for the Hebrews is that stagnation or retrogression is cause to question their nature. Ga 4:19-20; Lu 8:14-15.

E. Having put fear in these unproductive Hebrews, Paul now pours in some ointment of hope and assurance. Heb 6:9-12.   

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PBC: Heb 6:5

See WebbSr: ARE THEY LOST?

PBC: Heb 6:9

See Philpot: THE BETTER THINGS WHICH ACCOMPANY SALVATION

Heb 6:9-20 " But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec."

The Diligent Pursuit of Assurance Heb 6:9-20

German author Goethe said, " Correction does much, but encouragement does more." This epistle, a " letter of exhortation," {Heb 13:22 -a word that means both ‘warning’ and ‘affirmation’}balances this dual emphasis of correction and encouragement throughout its thirteen chapters. Heb 6:1-20 is a classic example. Heb 6:1-8 contain one of the most sobering warnings against apostasy anywhere in the New Testament. The threatening tone changes to affirmation and encouragement, however, in Heb 6:9: " But, beloved, we are persuaded better things of you..."

The author is confident that his readers are firmly founded in the faith and will not fall into theological apostasy, for he sees evidences of their love for the Lord in the way that they had in the past served the saints, and in fact, were presently ministering to God’s people: " God is not unrighteous 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..." {Heb 6:10}

So, instead of expecting them to relapse into apostasy, he expects them, he affirms, to go forward to " inherit the promises."  {Heb 6:12} Using the Promised Land imagery of chapters three and four, he says, " I don’t think you will allow unbelief to harden your heart, but I fully expect you to persevere to the final realization of what God has promised."

He further states his deep pastoral concern and intense yearning for their spiritual progress by saying, " We desire that every one of you do show the same diligence to the full assurance of hope unto the end." {Heb 6:11} He doesn’t want them to be " slothful," {Heb 6:12} but to diligently pursue assurance. The point of the passage is clear: Instead of turning back in apostasy, move forward toward full assurance! That’s the message of Heb 6:1-20.

Notice he terms the goal of Christian discipleship " the full assurance of hope."  {Heb 6:11} Others, through resolute trust in God and perseverance in trial (i.e. ‘faith and patience’), have attained this goal, and the Hebrews could also if they would diligently pursue it.

The language is calculated to suggest that assurance is the choicest blessing to be had this side of God’s immediate presence in heaven. It must be pursued, therefore, diligently. {2Pe 1:10} Only the person who understands the pricelessness of assurance will have the resolve to be faithful in the midst of adversity and trial.

What then is assurance? Assurance is a conviction about the facts of the gospel coupled a conviction of one’s personal interest in those facts. Assurance is a matter, in other words, of being sure both that Jesus is the Savior of sinners, and that He is my Savior. Assurance says, " The Lord is my Shepherd" and " He loved me and gave himself for me." It is not pride or presumption, but " the hope set before us," {Heb 6:18-20} the expectation of finally attaining the end for which we were redeemed. This blessed hope is an " anchor of the soul," stabilizing the Christian in the storms of life.

This kind of personal awareness of one’s interest in Jesus Christ is a rare and precious jewel. Few live with such a sense of peace and joy. In fact, many Christians, I’m sad to say, live in the lowlands of despair and the stagnant chambers of discontent. They know nothing of the pristine heights of joy unspeakable and full of glory. Their hope is little, their faith is weak, and their step is staid and slow. It is to these people the writer says, " Don’t be slothful; Don’t live in the wilderness; Press on to the inheritance God has promised you."

On what basis can a person possess this blessed assurance? How can one be sure of his salvation? What is the ground of his certainty and confidence? Not his own works, but God’s covenant promise. {Heb 6:13} This is a firm foundation, sure ground in which to drop the anchor of hope, for God’s promise cannot be broken. It is validated by two immutable (unalterable and unchangable) things: (1) His own unchangable character- i.e. He cannot lie; (2) His unchangable covenant (or oath). Regarding God’s willingness to verify His promise with an oath, Philip Hughes writes, " It is, strictly speaking, between men that the necessity for the taking of oaths arises, because of the uncertainty and unreliability, due to sin, of human words and promises. That God should bind himself by an oath is a reflection not on the divine credibility but on the perversion of the human situation. God’s oath, indeed, though in itself redundant since his word is absolute truth, {Joh 17:17} is a condescension to human frailty." In other words, God went to great lengths to give us a basis for assurance. Such a blessing calls for diligent pursuit! Don’t you agree?

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PBC: Heb 6:11

See PB: Ps 77:1

PBC: Heb 6:17

See PB: Ro 8:30

PBC: Heb 6:18

See Philpot: AN IMMUTABLE GOD AND A STRONG CONSOLATION

Haydock: Heb 6:1-2

Wherefore leaving the word, &c. This is to be taken as connected with what he had said in the last chapter, (ver. 12.) of the elements, or rudiments of Christian faith, concerning which, though some seemed not sufficiently instructed, yet he thinks it here enough to name them, and pass them over: to wit, 1. Penance, or the dispositions of a sincere repentance. 2. Faith, when they are come to the years of being instructed. 3. The doctrine of baptisms, which he expresseth in the plural number, either because all the faithful must be baptized once, if we speak of Christian baptism; or he means that persons ought to know they cannot receive Christ's baptism over again. Or, in fine, he means that the baptisms of the Jews, which they so frequently repeated, could not make them justified. 4. The doctrine of imposition of hands, by which is commonly expounded that which is given in the sacrament of confirmation. 5. Of the resurrection of the dead. 6. Of the judgment, by which God would judge all mankind. Of these things he supposeth them already instructed. (Witham) ---

We see here the order in which the apostles taught the Christian doctrine to the catechumens: 1. They excited them to sorrow for their sins. 2. They required of them acts of faith in God and his Son Jesus Christ. 3. They explained the nature of Christ's baptism, its virtue, and difference from the baptism of [John] the Baptist and others. 4. After baptism, they laid their hands on them, that they might receive the strengthening grace of the Holy Ghost in confirmation; and finally, they excited them to perseverance, by the hope of a glorious resurrection, and of eternal life, and by setting before their eyes eternal damnation as the consequence of apostacy.

Haydock: Heb 6:3

And this we will do, meaning what he said in the first verse, that his design was to proceed to things more perfect, which, after some admonitions, he comes to in the next chapter, when he speaks of the priesthood of Christ. (Witham)

Haydock: Heb 6:4

For it is impossible, [1] &c. This is an obscure place, differently expounded, which shows how rash it is for the ignorant to pretend to understand the holy Scriptures. Many understand these words, it is impossible, &c. of the sacrament of penance, or of returning to God by a profitable repentance, especially after such heinous sins as an apostacy from the true faith. But then we must take the word impossible, to imply no more than a thing that is very hard to be done, or that seldom happens, as when it is said, (Matthew xix. 26.) that it is impossible of rich men to be saved: and (Luke xvii. 1.) it is impossible that scandals should not come. For it is certain that it is never impossible for the greatest sinners to repent by the assistance which God offers them, who has also left the power to his ministers to forgive in his name the greatest sins. But others (whose interpretation seems preferable) expound this of baptism, which can only be given once. The words here in the text very much favour this exposition, when it is said, who were once enlightened. For baptism in the first ages was called the sacrament of illumination. See St. Denis de cælesti Hierar. chap. iv.; St. Gregory of Nazianzus; &c. The following words also agree with baptism, when they are said to have been made partakers of the Holy Ghost; to have tasted the good word of God, and the powers of the world to come; all which signify the interior graces, the miraculous gifts, and power of working miracles, which they who were baptized frequently received in those days. ---

They cannot be renewed again unto penance. That is, they cannot be renewed again by baptism, which is also called a renovation. (Titus iii. 5.) Their sins may indeed the forgiven them in the sacrament of penance, but this is not a renovation like that in baptism, in which both the guilt, and all pain due to past sins, in remitted; whereas in the sacrament of penance, though the guilt, and the eternal punishments due to sins be remitted, yet many times, temporal punishments, to be undergone either in this world or the next, still remain due to such as have been great sinners, to them who by relapsing into the same sins, have crucified again to themselves the Son of God, making a mockery of him; i.e. who, insensible of the favours received, have ungratefully renewed sin; to take away which Christ suffered, was mocked, crucified, &c. (Witham) ---

Macknight observes that Beza, without any authority from ancient manuscripts hath inserted in his version Si, If they shall fall away, that this text might not appear to contradict the Calvinistic doctrine of the assurance of salvation. The English translators have followed Beza, The biblical student will be glad to find Dr. Wells, in his elegant edition of the New Testament, frequently restoring and preferring those readings which agree with the Latin Vulgate. The same just tribute is paid to the Vulgate by Walton, Mills, Gerard, Griesbach, Harwood, and others. Indeed the Vulgate has been declared authentic in a general council, and probably expresses more of the true reading of the original or autograph, than any Greek edition that is now to be found, and certainly much more than modern versions, which are stained more or less by the preconceived sentiments of the translators. ---

For the earth that drinketh in the rain, &c. He bringeth this comparison, to give them a horror of abusing God's graces and favours, and of making themselves guilty of hell fire. (Witham)

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[BIBLIOGRAPHY]

Impossible, Greek: adunaton. See Cornelius a Lapide and Estius, who say of this exposition of baptism, Sic omnes Græci, et Latinorum maxima pars. Baptism is often called, Greek: photisma. See St. Gregory of Nazianzus, orat. xxxix. in Sta Lumina.

Haydock: Heb 6:9

We trust better things of you, &c. That is, though I have admonished you in this manner, I hope the best, especially knowing how charitable may of you have been to your Christian brethren. (Witham) ---

Faith begins the work of salvation; good works from a principle of charity continue it; perseverance in virtue, and patience under afflictions complete it. To assert the contrary is not to derogate so much from the work of man, as from the grace of God, which is the cause and ground of all that is good in man. "Mark," says St. Augustine, "that he to whom our Lord gave grace, hath our Lord, also his debtor. He found him a giver in the time of mercy: he that him his debtor in the time of judgment." (In Psalm vi.) ---

It is certain God, who is not unjust, will reward these good works, if you continue in the same, to the accomplishing of hope even to the end. [2] for the obtaining the happiness you hope for. Be not therefore slothful, and negligent; it is by faith, patience, and perseverance, that you will inherit God’s promises. (Witham)

Haydock: Heb 6:11

[BIBLIOGRAPHY]

Ad expletionem spei usque ad finem, Greek: pros ten pleorophorian. See the signification of this word, Luke i. 1.

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Haydock: Heb 6:13

For God promising to Abraham, to bless all nations in his seed; i.e. by the coming of Christ, swore by himself, having no greater to swear by, &c. He shews them how certain they may be of eternal happiness, unless they be slothful. First, it is God himself, who hath promised to make them happy. Secondly, he promised it with an oath; and these are two unchangeable things in God, who cannot lie. And the oath was: unless blessing, I will bless thee, &c. The sense is, unless I give thee great blessings, let me not be esteemed the true God. By this God hath given the strongest consolation to us, who have fled from the imperfect works of the former law of Moses, by believing and hoping in Christ. This hope is as a sure and firm anchor of our souls, amidst all persecutions and dangers, which will make us enter in, even within the veil, as it were into that part of the temple called the holy of holies, which was a figure of heaven, into which Christ Jesus himself entered first, by his glorious ascension after his sufferings. He entered as our high priest, and to prepare us there a place. (Witham)

Gill: Heb 6:1

Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ.

Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could:

not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand; or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus,

repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews ^f say,

"when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that, על ידי קרבנו הוא יחרט, "by the means of his offering he repents".''

But now, under the Gospel dispensation, believing Jews, as these were to whom the apostle writes, were not to learn the doctrine of repentance from slain beasts, or to signify it in this way; since repentance and remission of sins were preached most clearly to them in the name of Christ: nor were they to lay again another part of this foundation, or a second article of the Jewish creed,

and of faith towards God; which article is expressed in language agreeable to the Jewish dispensation; whereas evangelical faith is usually called the faith of Christ, or faith in Christ, or towards our Lord Jesus Christ; but this respects faith in God, as the God of Israel: hence says our Lord to his disciples, who were all Jews, "ye believe in God": ye have been taught, and used to believe in God, as the God of Israel; "believe also in me", as his Son and the Messiah, and the Mediator between God and man, Joh 14:1, so that now they were not only to have faith towards God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners, without the intermediate use of sacrifices.

Gill: Heb 6:2

Of the doctrine of baptisms,.... Some read this divisively, "baptism and doctrine", as the Ethiopic version; as if the one respected the ordinance of baptism, and the other the ministry of the word; but it is best to read them conjunctively: and by which most understand the Gospel ordinance of water baptism, so called by a change of number, the plural for the singular, as the Syriac and Ethiopic versions, who render it baptism; or because of the different persons baptized, and times of baptizing, as some; or because of the trine immersion, as others; or because of the threefold baptism of spirit, blood, and water, which have some agreement with each other; or because of the baptism of John, and Christ, though they are one and the same; or because of the inward and outward baptism, the one fitting and qualifying for the other; and so the doctrine of it is thought to respect the necessity, use, and end of it; but since there is but one baptism, and the above reasons for the plural expression are not solid, and sufficiently satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in Heb 9:10 which had a doctrine in them, to that people; teaching them the cleansing virtue of the blood of Christ, and leading them to it, to wash in for sin, and for uncleanness; but now, since this blood was shed, they were no more to teach nor learn the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it through these divers baptisms, ablutions, and purifications.

And of laying on of hands; the foundation of this was to be no more laid, nor the doctrine of it to be any longer taught and learned in the way it had been; for not the rite, but the doctrine of laying on of hands is here intended; and it has no reference to the right of laying on of hands by the apostles, either in private persons, or officers of churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of laying on of hands of the priests, and of the people, upon the head of sacrifices; which had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great sacrifice. It was usual with the Jews ^g to call the imposition of hands upon the sacrifice, simply, סמיכה, "laying on of hands"; and they understood by it the transferring of sin from the persons that laid on hands, to the sacrifice, on which they were laid; and that hereby, as they express it, sins were separated from them, and, as it were, put upon the sacrifice ^h; but now believers were no longer to be taught and learn the great doctrine of the imputation of sin, by this rite and ceremony, since Christ has been made sin for them, and has had sins imputed to him, and has bore them in his own body on the tree:

and of resurrection of the dead, and of eternal judgment: articles of faith, which distinguished the Jews from the Gentiles, who were greatly strangers to a future state, the resurrection of the dead, and judgment to come: these are doctrines of pure revelation, and were taught under the Old Testament, and were believed by the generality of the Jews, and are articles which they hold in common with us Christians; yet the believing Hebrews were not to rest in the knowledge of these things, and in the smaller degrees of light they had in them, under the former dispensation; but were to go on to perfection, and bear forward towards a greater share of knowledge of these, and other more sublime doctrines of grace; since life and immortality are more clearly brought to light by Christ through the Gospel.

Gill: Heb 6:3

And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the Gospel, and which tended to bring on their hearers to perfection; and that it became the believing Hebrews to seek after a greater degree of knowledge under the ministry of the word. It is, or at least should be, the determination of a Gospel minister, to preach Christ, and the great truths of the Gospel; and wheresoever God has called him to it, though there may be many adversaries, and though he may be reproached, calumniated, and deserted: resolution in preaching the Gospel, and adhering to it, is very commendable in a minister; and it is very laudable in hearers to attend to it, stand by it, and search further into it; and which both should determine upon with a regard to the will of God, "if God permit": God's permission is much to be observed in the ministry of the word, in giving gifts to men, in placing them out here and there, where they shall exercise them, in directing them to subjects, and in making their ministry useful and successful: and it may be observed in general, that nothing can be done, or come to pass, good or bad, but what God permits or wills to be done; no good things, no actions, civil, natural, moral, or spiritual; no evil things, the evil of punishment, afflictions, the persecutions of wicked men, the temptations of Satan, heresies, and even immoralities.

Gill: Heb 6:4

For it is impossible for those who were once enlightened,.... The Syriac and Ethiopic versions render it, "baptized"; and the word is thought to be so used in Heb 10:32. And indeed baptism was called very early "illumination" by the ancients, as by Justin Martyr ⁱ, and Clemens Alexandrinus ^k, because only enlightened persons were the proper subjects of it; and the word once here used seems to confirm this sense, since baptism, when rightly administered, was not repeated; but then this sense depends upon an use of a word, which it is not certain did as yet obtain; nor does the apostle take notice of baptism in a parallel place, Heb 10:26. This gave rise to, and seems to favour the error of Novatus, that those who fall into sin after baptism are to be cut off from the communion of the church, and never more to be restored unto it; contrary to the promises of God to returning backsliders, and contrary to facts, as well as to the directions of Christ, and his apostles, to receive and restore such persons; and such a notion tends to set aside the intercession of Christ for fallen believers, and to plunge them into despair: it is better therefore to retain the word "enlightened", in its proper sense, and to understand it of persons enlightened with Gospel knowledge; there are some who are savingly enlightened by the Spirit of God, to see the impurity of their hearts and actions, and their impotency to perform that which is good, the imperfection of their own righteousness to justify them, their lost state and condition by nature, and to see Christ and salvation by him, and their interest in it; and these being "once" enlightened, never become darkness, or ever so fall as to perish; for if God had a mind to destroy them, he would never have shown them these things, and therefore cannot be the persons designed here; unless we render the words, as the Syriac version does, "it is impossible"----Nwjxy bwtd, "that they should sin again"; so as to die spiritually, lose the grace of God, and stand in need of a new work upon them, which would be impossible to be done: but rather such are meant, who are so enlightened as to see the evil effects of sin, but not the evil that is in sin; to see the good things which come by Christ, but not the goodness that is in Christ; so as to reform externally, but not to be sanctified internally; to have knowledge of the Gospel doctrinally, but not experimentally; yea, to have such light into it, as to be able to preach it to others, and yet be destitute of the grace of God:

and have tasted of the heavenly gift; either faith, or a justifying righteousness, or the pardon of sin, or eternal life; which are all spiritual and heavenly gifts of grace, and which true believers have real tastes of; and hypocrites please themselves with, having some speculative notions about them, and some desires after them, arising from a natural principle of self-love. Some think the Holy Ghost is intended; but rather Christ himself, the unspeakable gift of God's love, given from heaven, as the bread of life. Now there are some who have a saving spiritual taste of this gift; for though God's people, while unregenerate, have no such taste; their taste is vitiated by sin, and it is not changed; sin is the food they live upon, in which they take an imaginary pleasure, and disrelish every thing else; but when regenerated, their taste is changed, sin is rendered loathsome to them; and they have a real gust of spiritual things, and especially of Christ, and find a real delight and pleasure in feeding by faith upon him; whereby they live upon him, and are nourished up unto eternal life, and therefore cannot be the persons here spoken of: but there are others who taste, but dislike what they taste; have no true love to Christ, and faith in him; or have only a carnal taste of him, know him only after the flesh, or externally, not inwardly and experimentally; or they have only a superficial taste, such as is opposed to eating the flesh, and drinking the blood of Christ, by faith, which is proper to true believers; the gust they have is but temporary, and arises from selfish principles.

And were made partakers of the Holy Ghost; not his person, nor his special grace; there are some who so partake of him, as to be united to him, in whom he becomes the principle of spiritual life, and motion: such have the fruits of the Spirit, and communion with him; they enjoy his personal presence and inhabitation in them; they have received him as a spirit of illumination and conviction, of regeneration and sanctification, as the spirit of faith, and as a comforter; and as a spirit of adoption, and the earnest and seal of future glory; but then such can never so fall away as to perish: a believer indeed may be without the sensible presence of the Spirit; the graces of the Spirit may be very low, as to their exercise; and they may not enjoy his comforts, gracious influences, and divine assistance; but the Spirit of God never is, in the above sense, in a castaway; where he takes up his dwelling, he never quits it; if such could perish, not only his own glory, but the glory of the Father, and of the Son, would be lost likewise: but by the Holy Ghost is sometimes meant the gifts of the Spirit, ordinary or extraordinary, 1Co 12:4 and so here; and men may be said to be partakers of the Holy Ghost, to whom he gives wisdom and prudence in things natural and civil; the knowledge of things divine and evangelical, in an external way; the power of working miracles, of prophesying, of speaking with tongues, and of the interpretation of tongues; for the extraordinary gifts of the Holy Ghost seem chiefly designed, which some, in the first times of the Gospel, were partakers of, who had no share in special grace, Mat 7:22.

Gill: Heb 6:5

And have tasted the good word of God,.... Not the Lord Jesus Christ, the essential Word of God, who seems to be intended before by the heavenly gift; but rather, either the Scriptures of truth in general, which are the word of God, endited by him, and contain his mind and will; which he makes use of for conviction, conversion, instruction, and comfort; and which are preserved by him: and these are a good word; they come from him who is good; they are a revelation of good things; they make known things true, pleasant, and profitable: or else the Gospel in particular, of which God is the author; and in which is a wonderful display of his wisdom and grace; and which he owns and blesses for his own glory, and the good of others: and this is a "good word", the same with דבר טוב, "good matter", or "word", in Psa 45:1 פתגם טובי, "my good word", or "the word of my goodness", in the Targum on Isa 55:11 for it is the word of righteousness, reconciliation, peace, pardon, life, and salvation. And there is a special and spiritual taste of this good, word, which is delightful, relishing, and nourishing; and such who have it can never totally and finally fall away; because they who taste it, so as to eat and digest it, and be nourished by it, to them it becomes the ingrafted word, which is able to save them: but there is such a taste of this word as is disrelishing, as in profane sinners, and open opposers and persecutors of the word, or as in hypocrites and formal professors; which is only an assent to the Scriptures, as the revelation of God, or a superficial knowledge of the doctrines of the Gospel without the experience of them, and a temporal faith in them, and a natural affection for them, and pleasure with them for a time; as the Jews, and Herod with John's ministry, and the stony ground hearers.

And the powers of the world to come; meaning either the state of the church, and the glorious things relating to it, after the first resurrection, which they might have some notional apprehensions of; or the ultimate state of glory and happiness, the powers of which are the immortality, incorruption, and glory of the body, the perfect holiness and knowledge of the soul, entire freedom from all evils of every kind, full communion with Father, Son, and Spirit, and a complete enjoyment of all happiness for ever; which hypocrites may have a notional knowledge of, a natural desire after, and delight in the contemplation and hope of, as Balaam had; or rather the δυναμεις, miracles and mighty works in the former part of the Gospel dispensation, or times of the Messiah, the Jews' world to come; see Gill on Heb 2:5, are intended; which many, as Judas and others, were able to perform, who were not sincere Christians, or true believers.

Gill: Heb 6:6

If they shall fall away,.... This is not supposed of true believers, as appears from Heb 6:9 nor is it to be supposed of them that they may fall totally and finally; they may indeed fall, not only into afflictions and temptations, but into sin; and from a lively and comfortable exercise of grace, and from a degree of steadfastness in the Gospel; but not irrecoverably: for they are held and secured by a threefold cord, which can never be broken; by God the Father, who has loved them with an everlasting love, has chosen them in Christ, secured them in the covenant of grace, keeps them by his power, has given them grace, and will give them glory; and by the Son, who has undertook for them, redeemed and purchased them, prays and makes preparations in heaven for them, they are built on him, united to him, and are his jewels, whom he will preserve; and by the Holy Ghost, whose grace is incorruptible, whose personal indwelling is for ever, who himself is the earnest and seal of the heavenly inheritance, and who having begun, will finish the good work of grace: but falling away, so as to perish, may be supposed, and is true of many professors of religion; who may fall from the profession of the Gospel they have made, and from the truth of it, and into an open denial of it; yea, into an hatred and persecution of what they once received the external knowledge of; and so shall fall short of heaven, and into condemnation: for,

to renew them again unto repentance, is a thing impossible: by "repentance" is meant, not baptism of repentance; nor admission to a solemn form of public repentance in the church; nor a legal repentance, but an evangelical one: and so to be "renewed" unto it is not to be baptized again, or to be restored anew to the church by repentance, and absolution; but must be understood either of renovation of the soul, in order to repentance; or of the reforming of the outward conversation, as an evidence of it; or of a renewing of the exercise of the grace of repentance and to be renewed "again" to repentance does not suppose that persons may have true repentance and lose it; for though truly penitent persons may lose the exercise of this grace for a time, yet the grace itself can never be lost: moreover, these apostates before described had only a show of repentance, a counterfeit one; such as Cain, Pharaoh, and Judas had; and consequently, the renewing of them again to repentance, is to that which they only seemed to have, and to make pretensions unto; now to renew them to a true repentance, which they once made a profession of, the apostle says is a thing "impossible": the meaning of which is not only that it is difficult; or that it is rare and unusual; or that it is unsuitable and improper; but it is absolutely impossible: it is impossible to these men to renew themselves to repentance; renovation is the work of the Holy Ghost, and not of man; and repentance is God's gift, and not in man's power; and it is impossible for ministers to renew them, to restore and bring them back, by true repentance; yea, it is impossible to God himself, not through any impotence in him, but from the nature of the sin these men are guilty of; for by the high, though outward attainments they arrive unto, according to the description of them, their sin is the sin against the Holy Ghost, for which no sacrifice can be offered up, and of which there is no remission, and so no repentance; for these two go together, and for which prayer is not to be made; see Mat 12:32 and chiefly because to renew such persons to repentance, is repugnant to the determined will of God, who cannot go against his own purposes and resolutions; and so the Jews ^l speak of repentance being withheld by God from Pharaoh, and, from the people of Israel; of which they understand Exo 9:16 and say, that when the holy blessed God withholds repentance from a sinner, אינו יכול לשוב, "he cannot repent"; but must die in his wickedness which he first committed of his own will; and they further observe ^m, that he that profanes the name of God has it not in his power to depend on repentance, nor can his iniquity be expiated on the day of atonement, or be removed by chastisement:

seeing they crucify to themselves the Son of God afresh; who is truly and properly God, begotten of the Father, and of the same nature with him, in whom he greatly delights; this is Christ's highest name and title; and it was for asserting himself to be the Son of God that he was crucified; and his being so puts an infinite virtue in his sufferings and death; and it heightens the sin of the Jews, and of these apostates, in crucifying him. He was once crucified, and it is both impossible and unnecessary that he should be, properly speaking, "crucified afresh", or "again"; it is impossible, because he is risen from the dead, and will never die more; it is unnecessary, because he has finished and completed what he suffered the death of the cross for; but men may be said to crucify him again, when, by denying him to be the Son of God, they justify the crucifixion of him on that account; and when they lessen and vilify the virtue of his blood and sacrifice; and when both by errors and immoralities they cause him to be blasphemed, and evil spoken of; and when they persecute him in his members: and this may be said to be done "to themselves afresh"; not that Christ was crucified for them before, but that they now crucify him again, as much as in them lies; or "with themselves", in their own breasts and minds, and to their own destruction. Now this being the case, it makes their renewal to repentance impossible; because, as before observed, the sin they commit is unpardonable; it is a denial of Christ, who gives repentance; and such who sin it must arrive to such hardness of heart as to admit of no repentance; and it is just with God to give up such to a final impenitence, as those, who knowingly and out of malice and envy crucified Christ, had neither pardon nor repentance; and besides, this sin of denying Christ to be the Son of God, and Saviour of men, after so much light and knowledge, precludes the way of salvation, unless Christ was to be crucified again, which is impossible; for so the Syriac version connects this clause with the word "impossible", as well as a foregoing one, rendering it, "it is impossible to crucify the Son of God again, and to put him to shame"; and so the Arabic version. Christ was put to open shame at the time of his apprehension, prosecution, and crucifixion; and so he is by such apostates, who, was he on earth, would treat him in the same manner the Jews did; and who do traduce him as an impostor and a deceiver, and give the lie to his doctrines, and expose him by their lives, and persecute him in his saints.

Gill: Heb 6:7

For the earth which drinketh in the rain that cometh oft upon it,.... Here the apostle illustrates what he had before been speaking of, by a simile taken from the earth, to which men in general answer, who are of the earth; earthy and unregenerate men and carnal professors are of earthly minds; they are like the earth when it was rude and without form, and cursed by God; and are as insensible as the earth: but the earth is particularly distinguished into that which is fruitful, and which is unfruitful; and the former is spoken of in this verse, to which true believers in Christ agree; who are the good ground, into which the seed of God's word is received, and brings forth fruit; these are God's tillage or husbandry: and the "rain" that comes upon them may signify either the grace of Christ, which, like rain, is an instance of his sovereignty, and what he alone can give, and not the vanities of the Gentiles; and which he gives to persons undeserving of it; and which refreshes, revives, and makes fruitful: or else Christ himself, Psa 72:6 whose first coming was like rain much desired, and long expected; and so is his spiritual coming very desirable, delightful, refreshing, and fructifying: or rather his Gospel, Deu 32:2 which comes from above, and is the means of softening hard hearts, of reviving distressed and disconsolate minds, and of making barren souls fruitful; which is done by coming "oft" upon them, at first conversion, and afterwards, alluding to the former and latter rain; and may refer to the receiving of more grace, even grace for grace, out of Christ's fulness, through the ministration of the word, which is drank in by faith, under the influence of the Spirit of God:

and bringeth forth herbs meet for them by whom it is dressed; God the Father, who is the husbandman, and ministers of the Gospel, who arc labourers under him; and where the Gospel comes in power, it brings forth the fruits of the Spirit, the fruits of righteousness, the fruits meet for repentance; and which are to the glory of God the Father, and are answerable to the means be makes use of, the ministry of the word and ordinances; and no man can bring forth fruit without Christ, his Spirit, and grace: and such earth, or those signified by it,

receiveth blessing from God; both antecedent to all this, and which is the cause of fruitfulness; and as consequent upon it, for such receive more grace, even all the blessings of grace, and at last the blessing of glory; and all this being in a way of receiving, shows it to be of gift, and of pure grace.

Gill: Heb 6:8

But that which beareth thorns and briers,.... To which wicked men answer; who are unfruitful and unprofitable, and are hurtful, pricking and grieving, by their wicked lives and conversations, by their bitter and reproachful words, and by their violent and cruel persecutions; and particularly carnal professors, and especially apostates, such as before described; for to such earth, professors of religion may be compared, who are worldly, slothful, defrauding and overreaching, carnal and wanton; as also heretical men, and such as turn from the faith, deny it, and persecute the saints: and the things or actions produced by them are aptly expressed by "thorns and briers"; such as errors, heresies, and evil works of all kinds; and which show that the seed of the word was never sown in their hearts, and that that which they bear, or throw out, is natural to them: and such earth is

rejected; as such men are, both by the church, and by God himself; or "reprobate", as they are concerning the faith, and to every good work; and are given up by God to a reprobate mind: and is "nigh unto cursing"; and such men are cursed already by the law, being under its sentence of curse and condemnation; and are nigh to the execution of it; referring either to the destruction of Jerusalem, which was near at hand; or to the final judgment, when they shall hear, Go, ye cursed:

whose end is to be burned; with everlasting and unquenchable fire, in the lake which burns with fire and brimstone.

Gill: Heb 6:9

But, beloved, we are persuaded better things of you,.... The apostle addresses the believing Hebrews, as "beloved"; being beloved by the Lord, not as the descendants of Abraham, but as the elect of God, and so as loved with an everlasting love; and which might be known to themselves, by its being shed abroad in their hearts, and by their being called by grace, and by their love to him, and to his people: and from hence they might conclude they should not fall away, as the apostates before spoken of; since, in consequence of being beloved by God, they were chosen in Christ unto salvation; Christ was given to die for them; they had the Spirit sent down into their hearts; they were justified, pardoned, and adopted; nor could they be separated from the love of God: and the apostle also so calls them, because they were beloved by him, not merely as being his countrymen, but as saints: and this he says to testify his affection to them; to show that what he said was not from hatred of them, or prejudice to them; and that his exhortations, cautions, and reproofs, might be better taken; and particularly that they might credit what he here says, that he was "persuaded better things" of them, than what he had said of others in Heb 6:4 even such as are expressed in Heb 6:10 he was persuaded they had the true grace of God; whereas the above mentioned persons had only gifts, when in the height of their profession; and the least degree of grace is better than the greatest gifts men can be possessed of: grace makes a man a good man, not gifts; a man may have great gifts and not be a good man; grace is useful to a man's self, gifts are chiefly useful to others; grace makes men fruitful, when gifts leave them barren in the knowledge of Christ; grace is lasting, when gifts fail, and cease and vanish away; grace will abide the fire of persecution, when gifts will not; grace is saving, gifts are not:

and things that accompany salvation; which enter into salvation; are ingredients in it, and parts of it, and with which salvation is connected; such as faith, love, &c. or which mutually touch or follow one another in the chain of salvation; as to be predestinated, justified, called, adopted, sanctified, and, at last, glorified:

though we thus speak; concerning others, as in the preceding verses: the hard things spoken by him of some, were consistent with such persuasions in general; for there might be some among them to whom the aforesaid characters belonged; and saying such things might be a means to make others watchful and careful.

Gill: Heb 6:10

For God is not unrighteous,.... He is just and true, righteous in all his ways and works; there is no unrighteousness nor unfaithfulness in him; and this the apostle makes a reason of his strong persuasion of better things concerning the believing Hebrews; because he was well satisfied of the good work upon them, and he was assured that God was not unrighteous and unfaithful:

to forget your work: which is not to be understood of any good work done by them, for these are generally expressed in the plural number; and besides, these, if at all, are designed in the next clause; moreover, external good works, or such as appear to men to be so, are performed by hypocrites; nor can they be said to be better things, at least, not such as men are saved by: men may fall from these; and supposing them intended, the merit of works cannot be established, as is attempted from hence by the Papists; for the apostle could only consider them as fruits, not as causes of salvation; they are imperfect, and cannot justify, and therefore cannot save; they do not go before to procure salvation, but follow after, and, at most, but accompany; and though God does remember and not forget them, this is owing to his grace, and not to their merit; God's righteousness in remembering them regards not a debt of justice, but a point of faithfulness: but this is to be understood of the work of God upon them, called in Scripture a good work, and the work of faith; and is elsewhere joined, as here, with the labour of love; see 1Th 1:3 and this might be called their work, not because wrought by them, but because it was wrought in them; and the grace that came along with it was exercised by them: now from hence the apostle might be persuaded of better things of them, even such as accompany salvation; since this work is a fruit of everlasting and unchangeable love, and is itself immortal, and the beginning of eternal life; and particularly faith is the effect of electing grace; shall never fail; is the means of the saints' preservation; and is connected with everlasting salvation: it follows,

and labour of love, which ye have showed toward his name; the word "labour" is omitted in the Alexandrian copy, Vulgate Latin, Syriac, and Ethiopic versions: this may be understood either of love to God, the name of God being put for himself; who is to be loved for his own sake, on account of the perfections of his nature, as well as for the works of his hands; and which is to be showed for the sake of glorifying him: and this love is laborious; it sets a man to work for God; nor are any works to be regarded but what spring from love to God, and to his name; and from hence the apostle might entertain a good hope of these persons, since their love to God was an effect of God's love to them, is a part of the work of grace, and cannot be lost; all things work together for good to such as love God; and these have a crown of life promised unto them: or else it may be understood of love to the saints, as follows,

in that ye have ministered to the saints, and do minister; in seeking both their temporal and spiritual good; and though all men in general are to be loved, yet especially the saints, who are set apart by God, whose sins are expiated by Christ, and who are sanctified by the Spirit; and love to them being laborious, and appearing in many instances, and this shown for the Lord's sake, for his name's sake, might lead the apostle more strongly to conclude better things of them, even things of a saving nature; since charity or love to the saints is better than gifts, and is the evidence of grace, of passing from death to life, and of being the disciples of Christ; see 1Co 13:1.

Gill: Heb 6:11

And we desire that everyone of you do show the same diligence,.... In the constant exercise of the graces of faith and love, and in ministering to the necessities of the saints: there is a spiritual labour, diligence, and industry to be used by the saints; and former diligence is a motive to future; and is a means of attaining to full assurance, as appears by what follows; and this is to be shown for the glory of God, for the evidence of the above graces, and for an example and encouragement to other saints: and the persons addressed being "everyone", this shows the apostle's impartiality in his exhortations, and served to remove all groundless suspicions in particular persons; and the manner of his addressing them shows his hearty concern for their welfare, his mildness and gentleness towards them, and his design to encourage them to go forward; and that his exhortation might have the greater weight, he uses the plural "we"; and this exhortation, put in this form, moreover shows that what he had said before had no tendency in some things to encourage despair, or in others carelessness and indolence: and what he had in view in the whole was, that they might arrive

to the full assurance of hope unto the end; not only that they might keep up an hope, but attain to the full assurance of it; as to interest in the love and grace of God; in the covenant of grace, its blessings and promises; in God, as a covenant God and Father; in Christ, as a Saviour and Redeemer; and as to the truth of the work of grace upon their souls, and their right and meetness for the possession of eternal glory and happiness: the phrase, "unto the end", may either respect the continuance of the grace of assurance; or refer to the showing forth of their diligence and industry in ministering to the saints, as they had done, to the end of their lives.

Gill: Heb 6:12

That ye be not slothful,.... With respect to hearing the word, and attendance on every ordinance; with respect to the use of means for the increase of knowledge, faith, and hope; and with respect to ministering to the saints; but on the contrary, should take every opportunity of improvement and doing good:

but followers of them who through faith and patience inherit the promises; or things promised; not the land of Canaan, nor the coming of the Messiah; but either grace and salvation by Christ; or eternal Life, which is expressed by a promise, to show that it is not by any works, or merits of men; that it is wholly of grace, and shall certainly be enjoyed: and it is expressed in the plural number, "promises", because it is the grand promise, which is inclusive of all others; and because it has been given out at various times, and in different manners: and the possession of it being signified by "inheriting", it shows that this is their Father's gift and legacy, which they have as children; and which comes to them through the death of Christ, and of which the Spirit is the seal; and comes not by works of righteousness done by them: and the means through which saints that are gone before are come to the enjoyment of this happiness, are "faith and patience"; not that "faith" is the cause of, or what gives right to the inheritance, but it designs a course and walk of believing, at the end of which, saints come to glory; and faith is connected with salvation, and salvation with that; and through faith believers are preserved unto it: and "patience" is joined with faith, as a fruit and evidence of it; and supposes troubles which are patiently endured before men come to the possession of the inheritance: now the apostle exhorts these Hebrews to be followers and imitators of such, in diligence, faith, and patience, when they need not doubt of inheriting the same promised blessedness they do.

Gill: Heb 6:13

For when God made promise to Abraham,.... The apostle proposes Abraham as a pattern, because he was the father of these Hebrews, and of all believers; and because they were interested in the promise made to him, and had a right to the same blessing with him; and because he was remarkable for his faith and patience: the promise made to him is not that in Gen 12:1 nor that in Gen 15:1 but that in Gen 22:16 for that only had an oath annexed to it: and this was made by Jesus Christ, there called the Angel of the Lord, and here God; and who is truly and properly so; and than whom there is none greater; and who elsewhere, as here, is said to swear by himself, Isa 45:23 as follows:

because he could swear by no greater, he sware by himself; swearing is ascribed to a divine person after the manner of men, and in condescension to them; and who is never introduced swearing, but in matters of moment and of great importance; the note of Philo the Jew ⁿ on the passage in Gen 22:16 from whence the following words are cited, is worthy of observation, being very near the apostle's words;

"well does he (God) confirm the promise with an oath, and with an oath that becomes God; for you see that God does not swear by another, for nothing is better than himself, but by himself, who is the best of all; but some have suggested as if it was inconvenient to swear, for an oath is taken for the sake of faith; but God alone is faithful, &c.''

Gill: Heb 6:14

Saying, surely blessing I will bless thee,.... Which is expressive of the certainty of the blessings; the reality and substantiality of them; the abundance of them, and the continuance of the same: and of this nature are all spiritual blessings; as to be chosen of God; to have God to be a covenant God and Father; to be justified, pardoned, adopted, and sanctified, and so have a right and title to eternal happiness:

and multiplying I will multiply thee; meaning both in his natural and spiritual seed, which has had its accomplishment.

Gill: Heb 6:15

And so, after he had patiently endured,.... He waited long for a son, from whom the Messiah was to spring, after he had had the promise of one; and he endured many afflictions with patience, in his journeys from place to place, throughout his life to the end:

he obtained the promise; he was greatly blessed in temporal things; he lived to see the son of the promise, and his sons; he saw the day of Christ by faith, and now inherits the heavenly glory, which is the thing chiefly designed.

Gill: Heb 6:16

For men verily swear by the greater,.... These words contain a reason why God swore by himself, and why his promises, having an oath annexed to them, ought to be believed. Men when they swear, they swear by the greater; not by themselves, as God does, because there is one greater than they; not by any of the creatures on earth, nor by the angels in heaven, but by God; because he is the God of truth, the searcher of hearts, and who can take vengeance on perjurers: and an oath may lawfully be taken, when it is truth that is sworn to, and is just and good; and in cases of weight and moment; and in what is possible and right to perform; and when it is done with deliberation, in the fear of God, with a view to his glory, and the good of men: for an oath is of a moral nature, what God has commanded, and he himself has taken; it has been used by Christ, and by the saints of the Old and New Testament; and is prophesied of the New Testament saints, as what they should practise; and is a part of religious worship:

and an oath for confirmation is to them an end of all strife; it is used to confirm things that are doubtful, and in dispute; and to put an end to strife and contention; so Philo ^o the Jew says,

"by an oath things doubtful are determined, and things uncertain are confirmed, and what were not believed receive credit.''

The manner in which an oath was taken among the Jews, to which, the apostle writing to such, must be thought to have respect, was this;

"he that swore took the book of the law in his hand, and he stood and swore by the name (of God), or by his surnames; and the judges did not suffer anyone to swear but in the holy tongue; and thus he said, behold I swear by the God of Israel, by him whose name is merciful and gracious, that I do not owe this man anything ^p.''

The Hebrew word שבעה, used for an oath, is of the root שבע, which signifies to "fill, satiate, satisfy": for an oath being taken about matters in controversy, not clear but doubtful give content unto and satisfy the minds of men; and the same word also signifies "seven", a number of fulness and perfection; an oath being for the perfecting and finishing an affair in debate; agreeably, when covenants were made by oaths, seven witnesses were used, Gen 21:28 and Herodotus says ^q as Cocceius ^r observes, that the Arabians, when they swore at making covenants, anointed the stones with blood.

Gill: Heb 6:17

Wherein God, willing,.... Or "wherefore", as the Syriac and Ethiopic versions render it; that is, whereas an oath is used among men to confirm anything that might be doubted; therefore God, in condescension to the weakness of men, made use of one; being very desirous and determined,

more abundantly to show unto the heirs of promise the immutability of his counsel; by which is meant, not the Gospel nor the ordinances of it, though these are sometimes called the counsel of God; but the decree of God, concerning the salvation of his people by Jesus Christ, which is immutable; as appears from the unchangeableness of his nature, the sovereignty of his will, the unsearchableness of his wisdom, the omnipotence of his arm, and the unconditionality of the thing decreed, and from that and the purpose of it being in Christ: and the immutability of this, God was willing to show "more abundantly" than in other purposes, though all God's purposes are unchangeable; or than had been shown to the Old Testament saints; and more than was necessary, had it not been for man's weakness: even to "the heirs of promise"; not any earthly temporal promise, but the promise of grace and glory; the promise of eternal life; the heirs of which are not only Abraham, Isaac, and Jacob, or God's elect among the Jews, but all that are Christ's; who are justified by his righteousness, believe in him, and are the children of God; for as many as are such are heirs of eternal glory, and of the promise of it: and that the unchangeableness of God's purpose in saving them by Christ might be manifest to them, and be out of all doubt, he "confirmed it by an oath"; his counsel and purpose; he not only determined in his mind that he would save them, and promised it in his covenant; but he also, to confirm it the more to the persons concerned in it, if possible, annexed his oath to it; or "he interposed or acted the part of a Mediator by an oath"; which some refer to Christ's mediation between God and Abraham, when he swore unto him, as before observed; but rather it expresses the interposition of the oath between God's purpose and promise, and man's weakness: God did as it were bind himself by his oath, or lay himself under obligation, or become a surety, for the fulfilment of his purpose and promise; which shows the super-abounding grace of God, the weakness of man, and what reason the heirs of promise have to believe.

Gill: Heb 6:18

That by two immutable things,.... God's counsel and oath, which never change and alter, and from which he never varies:

in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Tit 1:2

we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have

strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath:

who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Jos 20:7 and the situation of them, according to the Jews ^s, was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, מקלט מקלט, "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits ^t; and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew ^u makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added ^w. There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:

to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.

Gill: Heb 6:19

Which hope we have as an anchor of the soul,.... This world is as a sea; the church in it, and so every believer, is as a ship; the port that is bound unto is heaven; Christ is the pilot, and hope is the anchor: an anchor is cast on a bottom, out of sight; and when the ship is in a calm, or in danger of a rock, or near the shore; but is of no service without a cable: and when cast aright, keeps the ship steady: so hope is cast on Christ; whence he is often called hope itself, because he is the ground and foundation of it, and who is at present unseen to bodily eyes; and the anchor of hope without the cable of faith is of little service; but being cast aright on Christ, keeps the soul steady and immovable: in some things there is a difference between hope and an anchor; an anchor is not of so much use in tempests as in a calm, but hope is; the cable may be cut or broke, and so the anchor be useless, but so it cannot be with faith and hope; when the ship is at anchor, it does not move forward, but it is not so with the soul, when hope is in exercise; the anchor of hope is not cast on anything below, but above; and here it is called the anchor of the soul, to distinguish it from any other, and to show the peculiar benefit of it to the soul. Pythagoras makes use of the same metaphor ^x;

"riches (he says) are a weak anchor, glory: is yet weaker; the body likewise; principalities, honours, all these are weak and without strength; what then are strong anchors? prudence, magnanimity, fortitude; these no tempest shakes.''

But these philosophical moral virtues are not to be compared with the Christian's grace of hope, which is

both sure and steadfast; it is in itself a grace firm and stable; it is permanent and can never be lost: and it is still more sure and steadfast, by virtue of what it is fixed upon, the person, blood, and righteousness of Christ; and by the immutability, faithfulness, and power of God it is concerned with; and through the aboundings and discoveries of divine love, grace, and mercy; and from the instances of grace to the vilest of sinners:

and which entereth into that within the vail; the holy of holies, heaven itself; in allusion to the vail which divided between the holy and the holy of holies: the things within the vail, or in heaven, which hope entering into fixes upon, are the person of Christ, who is entered there, and appears in the presence of God for his people; his blood which he has carried along with him, and by which he is entered there; his justifying righteousness, by which the law is fulfilled, the two tables of stone in the ark of the testimony; the sweet incense of his mediation, which is continually offered up by him; the mercy seat, or throne of grace, on which Jehovah sits as the God of grace; and all the glories of heaven; all which hope is concerned with, and receives strength and rigour from: and their being within the vail, is expressive of their hiddenness and invisibility at present, and of their safety and security, as well as of their sacredness; and this shows a difference between the hope of believers and others, whose hope fixes upon things short of these; and likewise the great privilege of a believer, who being made a priest unto God, has liberty and boldness to enter into the holiest of all. The Jews ^y speak of a vail in the world to come, which some are worthy to enter into.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 6:1

¹ tn Grk “Therefore leaving behind.” The implication is not of abandoning this elementary information, but of building on it.

² tn Or “basic.”

³ tn Grk “the message of the beginning of Christ.”

⁴ tn Grk “leaving behind…let us move on.”

NET Notes: Heb 6:3

¹ tn Grk “and we will do this.”

NET Notes: Heb 6:6

¹ tn Or “have fallen away.”

² tn Or “while”; Grk “crucifying…and holding.” The Greek participles here (“crucifying…and holding”) can be understood as either causal (“since”) or temporal (“while”).

³ tn Grk “recrucifying the son of God for themselves.”

NET Notes: Heb 6:7

¹ tn Grk “comes upon.”

NET Notes: Heb 6:8

¹ tn Grk “near to a curse.”

NET Notes: Heb 6:12

¹ tn Or “dull.”

NET Notes: Heb 6:14

¹ tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

sn A quotation from Gen 22:17.

NET Notes: Heb 6:15

¹ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

NET Notes: Heb 6:16

¹ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

² tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

³ tn Grk “the oath for confirmation is an end of all dispute.”

NET Notes: Heb 6:17

¹ tn Grk “in which.”

² tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

NET Notes: Heb 6:18

¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

NET Notes: Heb 6:19

¹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

Geneva Bible: Heb 6:1

Therefore leaving the ^{( a )} principles of the doctrine of Christ, let us go on unto perfection; ^{( 1 )} not laying again the foundation of repentance from dead works, and of faith toward God,

^{( a )} The first principle of Christian religion, which we call the catechism. ^{( 1 )} Certain principles of a catechism, which comprehend the sum of the doctrine of the gospel, were given in few words and briefly to the poor and unlearned, that is, the profession of repentance and faith in God. The articles of this doctrine were required from those who were not yet members of the Church on the days appointed for their baptism. Of those articles, two are by name recited: the resurrection of the dead, and eternal judgment. (Ed.)

Geneva Bible: Heb 6:4

^{( 2 )} For [it is] ^{( b )} impossible for those who were once enlightened, and have ^{( c )} tasted of the heavenly gift, and were made partakers of the Holy Ghost,

^{( 2 )} He adds a vehemency to his exhortation, and a sharp threatening of the certain destruction that will come to them who fall away from God and his religion.

^{( b )} He speaks of a general backsliding and those who fall away from the faith completely, not of sins committed through the weakness of a man against the first and the second table of the law.

^{( c )} We must note the force of this word, for it is one thing to believe as Lydia did, whose heart God opened in (Act 16:13) and another thing to have some taste.

Geneva Bible: Heb 6:6

If they shall fall away, to renew them again unto repentance; seeing they ^{( d )} crucify to themselves the Son of God afresh, and put [him] to an open shame.

^{( d )} As men that hate Christ, and as though they crucified him again, making a mockery of him to all the world, to their own destruction, as Julian the Apostate or backslider did.

Geneva Bible: Heb 6:7

^{( 3 )} For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:

^{( 3 )} He lays out the former threatening with a comparison.

Geneva Bible: Heb 6:9

^{( 4 )} But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

^{( 4 )} He moderates and calms all that sharpness, expecting better things of those to whom he writes.

Geneva Bible: Heb 6:10

^{( 5 )} For God [is] not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.

^{( 5 )} He praises them for their charity, by this encouraging them to go forward, and to hold out to the end.

Geneva Bible: Heb 6:12

^{( 6 )} That ye be not slothful, but followers of them who through faith and patience inherit the promises.

^{( 6 )} He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.

Geneva Bible: Heb 6:13

^{( 7 )} For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

^{( 7 )} Another encouragement, to push them onward because the hope of the inheritance is certain, if we continue to the end, for God has not only promised it, but also promised it with an oath.

Geneva Bible: Heb 6:14

Saying, Surely ^{( e )} blessing I will bless thee, and multiplying I will multiply thee.

^{( e )} I will heap many benefits on you.

Geneva Bible: Heb 6:17

Wherein God, willing more ^{( f )} abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:

^{( f )} More than was needed, were it not for the wickedness of men who do not believe God, even though he swears.

Geneva Bible: Heb 6:19

^{( 8 )} Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

^{( 8 )} He compares hope to an anchor because in the same way that an anchor when cast into the bottom of the sea secures the whole ship, so hope also enters even into the very secret places of heaven. He makes mention of the sanctuary, alluding to the old tabernacle and by this returns to the comparison of the priesthood of Christ with the Levitical priesthood.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 6:1-20

1 He exhorts not to fall back from the faith;

11 but to be stedfast,

12 diligent, and patient to wait upon God;

13 because God is most sure in his promise.

Combined Bible: Heb 6:1-3

and Maturity.   

(Hebrews 6:1-3)   

The interpretation which we shall give of the above verses is not at all in accord with that advanced by the older writers. It differs considerably from that found in the commentaries of Drs. Calvin, Owen and Gouge, and more recently, those of A. Saphir, and Dr. J. Brown. Much as we respect their works, and deeply as we are indebted to not a little that is helpful in them, yet we dare not follow them blindly. To "prove all things" (1 Thess. 5:21) is ever our bounden duty. Though it is against our natural inclination to depart from the exposition they suggested (several, with some diffidence), yet we are thankful to God that in later years He has granted some of His servants increased light from His wondrous and exhaustless Word. May it please Him to vouchsafe us still more.  

The writers mentioned above understood the expression "the principles of the doctrine of Christ," or as the margin of the Revised Version more accurately renders "the word of the beginning of Christ," to refer to the elementary truths of Christianity, a summary of which is given in the six items that follow in the second half of verse 1 and the whole of verse 2; while the "Let us go on unto perfection," they regarded as a call unto the deeper and higher things of the Christian revelation. But for reasons which to us seem conclusive, such a view of our passage is altogether untenable. It fails to take into account the central theme of this Epistle, and the purpose for which it was written. It does not do justice at all to the immediate context. It completely breaks down when tested in its details.  

As we have repeated so often in the course of this series of articles, the theme of our Epistle is the immeasurable superiority of Christianity over Judaism. Unless the interpreter keeps this steadily in mind as he proceeds from chapter to chapter, and from passage to passage, he is certain to err. This is the key which unlocks every section, and if attempt be made to open up any portion without it, the effect can only be strained and forced. The importance of this consideration cannot be overestimated, and several striking exemplifications of it have already been before us in our survey of the previous chapters. Here too it will again stand us in good stead, if we but use it. The apostle is not contrasting two different stages of Christianity, an infantile and a mature; rather is he opposing, once more, the substance over against the shadows. He continues to press upon the Hebrews their need of forsaking the visible for the invisible, the typical for the antitypical.  

That in taking up our present passage it is also of first importance to study its connection with the immediate context, is evident from its very first word, "Therefore." The apostle is here drawing a conclusion from something said previously. This takes us back to what is recorded in Hebrews 5:11-14, for a right understanding of which depends a sound exposition of what immediately follows. In these verses the apostle rebukes the Hebrews for their spiritual sloth, and likens them to little children capacitated to receive nothing but milk. He tells them that they have need of one teaching them again "which be the first principles of the oracles of God," which denoted they had not yet clearly grasped the fact that Judaism was but a temporary economy, because a typical one, its ordinances and ceremonies foreshadowing Him who was to come here and make an atonement for the sins of His people. Now that He had come and finished His work the types had served their purpose, and the shadows were replaced by the Substance.  

The spiritual condition in which the Hebrew saints were at the time the Holy Spirit moved the apostle to address this Epistle to them, is another important key to the opening of its hortatory sections. As we showed in our last article, the language of Hebrews 5:11-14 plainly intimates that they have gone backward. The cause of this is made known in the 10th chapter, part of which takes us back to a point in time prior to what is recorded in chapter 5. First in Hebrews 10:32 we read, "But call to remembrance the former days, in which, after ye were illuminated, ye endured a great flight of afflictions." This "great flight of afflictions" they had, as verse 34 tells us, taken "joyfully." Very remarkable and rare was this. How was such an experience to be accounted for? The remainder of verse 34 tells us, "Knowing in yourselves that ye have in heaven a better and an enduring substance."  

But this blessed and spiritual state which characterized the Hebrews in the glow of "first love" had not been maintained. While affections were set upon things above where Christ is seated at the right hand of God, whilst faith was in exercise, they realized that their real portion was on High. But faith has to be tested, patience has to be tried, and unless faith be maintained "hope deferred maketh the heart sick" (Prov. 13:12). Alas, their faith had wavered, and in consequence they had become dissatisfied to have nothing down here; they became impatient of waiting for an unseen and future inheritance. It was for this reason that the apostle said to them, "Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise" (Heb. 10:35, 36).  

Now it was this discontented and impatient condition of soul into which they had fallen, which accounts for the state in which we find them in Hebrews 5:11, 12. So too it explains the various things referred to in chapter 6. That is why the apostle was moved to set before them the most solemn warning found in verses 4-6. That is why we find "hope" so prominent in what follows: see verses 11, 18, 19. That is why reference is made to "patience" in verse 12. That is why Abraham is referred to, and why his "patience" is singled out for mention in verse 15. And that is why in our present passage the Hebrews are urged to "go on unto perfection," and why the apostle interposes a doubt in the matter: "This will we do, if God permit" (verse 3), for there was good reason to believe that their past conduct had provoked Him. Thus we see again how wondrously and how perfectly Scripture interprets itself, and how much we need to "compare spiritual things with spiritual" (1 Cor. 2:13).  

The sixth chapter of Hebrews does not commence a new section of the Epistle, but continues the digression into which the apostle had entered at Hebrews 5:11. In view of the disability of those to whom he was writing receiving unto their edification the high and glorious mysteries which he desired to expound, the apostle goes on to set before them various reasons and arguments to excite a diligent attention thereunto. First, he declares his intention positively: to "go on unto perfection" (verse 1). Second, he names, what he intended to "leave," namely, "the word of the beginning of Christ" (verses 1-3). Third, he warns of the certain doom of apostates (verses 4-8). Fourth, he softens this warning in the case of the converted Hebrews (verses 9-14). Fifth, he gives an inspiring encouragement to faith, taken from the life of Abraham (verses 15-21).  

"Therefore leaving the principles of the doctrine of Christ" (verse 1). As already pointed out, the first word of this verse denotes that there is a close link between what has immediately preceded and what now follows. This will appear yet more clearly if we attend closely to the exact terms here used. The word "principles" in this verse is the same as rendered "first" in Hebrews 5:12. The word "doctrine" is found in its plural form and is translated "oracles" in Hebrews 5:12. The word "perfection" is given as "of full age" in Hebrews 5:14. Thus it is very evident that the apostle is here continuing the same subject which he began in the previous chapter.  

"Therefore leaving the principles of the doctrine of Christ." The rendering of the A.V. of this clause is very faulty and misleading. The verb is in the past tense, not the present. Bagster’ s Interlinear correctly gives "Wherefore having left." This difference of rendition is an important one, for it enables us to understand more readily the significance of what follows. The apostle was stating a positive fact, not pleading for a possibility. He was not asking the Hebrews to take a certain step, but reminding them of one they had already taken. They had left the "principles of the doctrine of Christ," and to them he did not wish them to return.  

"Therefore leaving the principles of the doctrine of Christ." More accurately, "Wherefore having left the word of the beginning of Christ." Bagster’ s Interlinear, which gives a literal word for word translation of the Greek, renders it, "Wherefore, having left the of the beginning of the Christ discourse." This expression is parallel with the "first principles of the oracles of God" in Hebrews 5:12. It has reference to what God has made known concerning His Son under Judaism. In the Old Testament two things are outstandingly prominent in connection with Christ: first, prophecies of His coming into the world; second, types and figures of the work He should perform. These predictions had now received their fulfillment, those shadows had now found their substance, in the incarnation, life, death, resurrection and ascension of the Son of God. This, the "holy brethren" (Heb. 3:1) among the Jews had acknowledged. Thus they had "left" the ABC’ s, for the Word Himself, the pictures for the Reality.  

"Let us go on unto perfection." There is the definite article in the Greek, and "The Perfection" is obviously set in apposition to "The word of the beginning of Christ:" note, not of "the Lord Jesus," but of "Christ," i.e., the Messiah. It is the contrast, once more, between Judaism and Christianity. That which is here referred to as "The Perfection" is the full revelation which God now made of Himself in the person of His incarnate Son. No longer is He veiled by types and shadows, His glory is seen fully in the face of Jesus Christ (2 Cor. 4:6). The only begotten Son has "declared" Him here on earth (John 1:18); but having triumphantly finished the work which was given Him to do, He has been "received up into glory" (1 Tim. 3:16), and upon an exalted and enthroned Christ the affection of the believer is now to be set (Col. 3:1).  

"Wherefore having left . . . let us go on unto perfection." The first word looks back to all that the apostle had said. It is a conclusion drawn from the contents of the whole preceding five chapters. Its force is: In view of the fact that God has now spoken to us in His Son; in view of who He is, namely, the appointed Heir of all things, the Maker of the worlds, the Brightness, of God’ s glory, and the very Impress of His substance, the One who upholds all things by the word of His power; in view of the fact that He has by Himself "purged our sins," and, in consequence, has sat down at the right hand of the Majesty on high, having been made so much better than angels, as He hath by inheritance obtained a more excellent name than they; in view of the further fact that He was made in all things like unto His brethren, that He might be a merciful and faithful High Priest in things God-ward, to make propitiation for the sins of the people, and having, in consequence of His successful prosecution of this stupendous work been "crowned with glory and honor;" and, seeing that He is immeasurably superior to Moses, Joshua and Aaron;— let us give Him His due place in our thoughts, hearts and lives.  

"Let us go on unto perfection" has reference to the apprehension of the Divine revelation of the full glory of Christ in His person, perfections, and position. It is, from the practical side, a "perfection" of knowledge, spiritually imparted by the Holy Spirit to the understanding and heart. It refers to the mysteries and sublime doctrine of the Gospel. It is a perfection of knowledge in revealed truth. Yet, of course, it is only a relative "perfection," for an absolute apprehension of the things of God is not attainable in this life. Now "we know in part" (1 Cor. 13:9). "If any man think that he knoweth anything, he knoweth nothing yet as he ought to know" (1 Cor. 8:2). Even the apostle Paul had to say, "Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13, 14).  

"Let us go on unto perfection." Students are not agreed as to the precise force of the plural pronoun here. Some consider it to be the apostle linking on the Hebrews to himself in the task immediately before him; others regard the "us" as the apostle graciously joining himself with them in their duty. Personally, we think that both these ideas are to be combined. First, "let us go on:" it was his resolution so to do, as the remaining chapters of the Epistle demonstrate; then let them follow him. Thus considered it shows that the apostle did not look upon the condition of the Hebrews as quite hopeless, notwithstanding their "dullness" (Heb. 5:11)— I shall therefore go on to set before you the highest and most glorious things concerning Christ. Second, the apostle condescends to unite himself with them in their responsibility to press forward. "Wherefore:" in view of the length of time we have been Christians, let us be diligent to grow in grace and in the knowledge of our Lord Jesus Christ. It was, thus, a call to stir them up.  

"Let us go on" is passive, "be carried on." It is a word taken from the progress which a ship makes before the wind when under sail. Let us, under the full bent of our will and affections be stirred by the utmost endeavors of our whole souls, be borne onwards. We have abode long enough near the shore, let us hoist our sails, pray to the Spirit for His mighty power to work within us, and launch forth into the deep. This is the duty of God’ s servants, to excite their Christian hearers to make progress in the knowledge of Divine truth, to urge them to pass the porch and enter the sanctuary, there to behold the Divine glories of the House of God. Though the verb is passive, denoting the effect— "Let us be carried on"— yet it included the active use of means for the producing of this effect. "All diligence" is demanded of the Christian (2 Pet. 1:5). Truth has to be "bought" (Prov. 23:23). That which God has given us must be put into practice (Luke 8:18).  

"Let us go on unto perfection." What, we may ask, is the application of this to Christians today? To the Hebrews it meant abandoning the preparatory and earthly system of Judaism, (which occupied their whole attention before believing in Christ as the sent Savior) and, by faith, laying hold of the Divine revelation which has now been made in and through Him: set your affection on an ascended though invisible Christ, who now serves in the Heavenly Sanctuary on your behalf. For Christians it means, Turn away from those objects which absorbed you in the time of your unregeneracy, and meditate now on and find your joy and satisfaction in things above. Lay aside every weight and the sin which so easily besets, and run with perseverance the race that is set before us, "looking off unto Jesus"— the One who while here left us an example to follow, the One who is now enthroned on High because of the triumphant completion of His race.  

To the Hebrews, this much-misunderstood exhortation of Hebrews 6:1 was exactly parallel with the word which Christ addressed to the eleven immediately prior to His death: "Ye believe in God, believe also in Me" (John 14:1): Ye have long avowed your faith in "God," whom, though invisible, ye trust; now "believe also in Me," as One who will speedily pass beyond the range of your natural vision. I am on the point of returning to the Father, but I shall still have your interests at heart, yea, I am going to "prepare a place for you;" therefore, trust Me implicitly: let your hearts follow Me on high: walk by faith: be occupied with an ascended Savior. For us today, the application of this important word signifies, Be engaged with your great High Priest in heaven, dwell daily upon your portion in Him (Eph. 1:3). By faith, behold Christ, now in the heavenly sanctuary, as your righteousness, life, and strength. See in God’ s acceptance of Him, His adoption of you, that you have been reconciled to Him, made nigh by the precious blood. In the realization of this, worship in spirit and in truth; exercise your priestly privileges.  

Thus, the "perfection" of Hebrews 6:1 is, strictly speaking, scarcely doctrinal or experimental, yet partakes of both. "The law made nothing perfect, but the bringing in of a better hope did" (Heb. 7:19). It is Christ who has ushered in that which is "perfect." It is in Him we now have a full revelation and manifestation of the eternal purpose and grace of God. He has fully made known His mind (Heb. 1:2). And, by His one all-sufficient offering of Himself, He has "perfected forever" (Heb. 10:14), them whom God set apart in His everlasting counsels. Christ came here to fulfill the will of God (Heb. 10:9). That will has been executed; the work given Him to do, He finished (John 17:4). In consequence, He has been gloriously rewarded, and in His reward all His people share. This is all made known to us for "the hearing of faith."  

"Not laying again the foundation of repentance from dead works" (verse 1). It is most important to see that the contents of the second half of verse 1. and the whole of verse 2 are a parenthesis. The "Let us be carried on to perfection" is completed in "this will we do if God permits" in verse 3. That which comes in between is a definition or explanation of what the apostle intended by his "Having left the word of the beginning of Christ." The six items enumerated— "repentance from dead works," etc.— have nothing to do with the "foundations of Christianity," nor do they describe those things relating to the elementary experiences of a Christian. Instead, they treat of what appertained to Judaism, considered as a rudimentary system, paving the way for the fuller and final revelation which God has now made in and by His beloved Son. Unless the parenthetical nature of these verses is clearly perceived, interpreters are certain to err in their exposition of the details.  

"Not laying again the foundation," etc. It is to be remarked that there is no definite article in the Greek here, so it should be read, "a foundation," which is one of several intimations that it is not the "fundamentals of Christianity" which are here in view. Had these verses been naming the basic features of the new and higher revelation of God, the Holy Spirit had surely said, "the foundation;" that He did not, shows that something less important was before Him. As said above, this "foundation" respects Judaism. Now there are two properties to a "foundation," namely, it is that which is first laid in a building; it is that which bears up the whole superstructure. To which we may add, it is generally lost to sight when the ground floor has been put in. Such was the relation which Judaism sustained to Christianity. As the "foundation" precedes the building, so had Judaism Christianity. As the "foundation" bears the building, so the truth of Christianity rests upon the promises and prophecies of the Old Testament, of which the New Testament revelation records the fulfillment. As the "foundation" is lost to sight when the building is erected on it, so the types and shadows of the earlier revelation are superseded by the substance and reality.  

"Not laying again a foundation," etc. This is exactly what the Hebrews were being sorely tempted to do. To "lay again" this foundation was to forsake the substance for the shadows; it was to turn from Christianity and go back again to Judaism. As Paul wrote to the Galatians, who were being harassed by Judaisers, "Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith" (Heb. 3:24). To which he at once added, "But after that faith is come, we are no longer under a schoolmaster." Thus, under a different figure, he was here in Hebrews 6:1 simply saying, Let us be carried on to maturity, and not go back again to the things which characterized the days of our childhood.  

"Not laying again a foundation," etc. It will be noted that the apostle here enumerates just six things, which is ever the number of man in the flesh. Such was what distinguished Judaism. It was a system which appertained solely to man in the flesh. Its rites and ceremonies only "sanctified to the purifying of the flesh" (Heb. 9:13). Had the fundamentals of Christianity been here in view, the apostle had surely given seven, as in Ephesians 4:3-6. The first which he specifies is "repentance from dead works." Observe that it is not "repentance from sins." That is not what is in view at all. This expression "dead works" is found again in Hebrews 9:14 (and nowhere else in the New Testament), where a contrast is drawn from what is said in verse 13: the blood of bulls and goats sanctified to the purifying of the flesh, then much more should the blood of Christ cleanse their conscience from dead works. Where sins are in question the New Testament speaks of them as "wicked works" (Titus 1:16), and "abominable works" (Col. 1:21). The reference here was to the unprofitable and in-efficacious works of the Levitical service: cf. Hebrews 10:1, 4. Those works of the ceremonial law are denominated "dead works" because they were performed by men in the flesh, were not vitalized by the Holy Spirit, and did not satisfy the claims of the living God.  

"And of faith toward God." Of the six distinctive features of Judaism here enumerated, this one is the most difficult to define with any degree of certainty. Nevertheless, we believe that if due attention be given to the particular people to whom the apostle was writing all difficulty at once vanishes. The case of the Jew was vastly different from that of the Gentiles. To the heathen, the one true God was altogether "unknown" (Acts 17:23). They worshipped a multitude of false gods. But not so was it with Israel. Jehovah had revealed Himself to their fathers, and given to them a written revelation of His will. Thus, "faith toward God" was a national thing with them, and though in their earlier history they fell into idolatry again and again, yet were they purified of this sin by the Babylonian captivity. Still, their faith was more of a form than a reality, a tradition received from their fathers, rather than a vital acquaintance with Him: see Matthew 15:8, 9, etc.  

Israel’ s national faith "toward God" had, under the Christian revelation, given place to faith in the Lord Jesus Christ. A few references from the New Testament epistles will establish this conclusively. We read of "the faith of Jesus Christ," and "the faith of the Son of God" (Gal. 2:16, 20); "your faith in the Lord Jesus" (Eph. 1:15); "by faith of Jesus Christ" (Phil. 3:9); "your faith in Christ" (Col. 2:5); "the faith which is in Christ Jesus" (1 Tim. 3:13). As another has said, "All the blessings of the gospel are connected with ‘ faith,’ but it is faith which rests in Christ. Justification, resurrection-life, the promises, the placing of sons, salvation, etc., are all spoken of as resulting from faith which rests upon Christ... ‘ Hebrews’ reveals Christ as the ‘ one Mediator between God and men.’ It reveals Christ as ‘ a Priest forever after the order of Melchizedek,’ and urges the divine claim of the Son of God. The apostle is directing his readers to look away from self to Christ, the Center, the Sum of all blessing. This is not merely ‘ faith toward God,’ but it is faith which comes to God by the way of the mediation and merits of His Son."  

"Of the doctrine of baptisms" (verse 2). Had the translators understood the scope and meaning of this passage it is more than doubtful if they had given the rendering they did to this particular clause.  

It will be observed that the word "baptism" is in the plural number, and if scripture be allowed to interpret scripture there will be no difficulty in ascertaining what is here referred to. It is neither Christian baptism (Matthew 28:19), the baptism of the Spirit (Acts 1:5), nor the baptism of suffering (Matthew 20:23), which is here in view, but the carnal ablutions which obtained under the Mosaic economy. The Greek word is "baptismos." It is found but four times on the pages of the New Testament: in Mark 7:4, 5 and Hebrews 6:2; 9:10. In each of the other three instances, the word is rendered "washings." In Mark 7 it is the "washing of cups and pans." In Hebrews 9:10 it is "meats and drinks and divers washings and carnal (fleshly) ordinances," concerning which it is said, they were "imposed until the time of reformation."  

It is to be noted that our verse speaks of "the doctrine of baptisms." There was a definite teaching connected with the ceremonial ablutions of Judaism. They were designed to impress upon the Israelites that Jehovah was a holy God, and that none who were defiled could enter into His presence. These references in Hebrews 6:2 and Hebrews 9:10 look back to such passages as Exodus 30:18, 19; Leviticus 16:4; Numbers 19:19, etc. Typically, these "washings" denoted that all the defiling effects of sin must be removed, ere the worshipper could approach unto the Lord. They foreshadowed that perfect and eternal cleansing from sin which the atoning blood of Christ was to provide for His people. They had no intrinsic efficacy in themselves; they were but figures, hence, we are told they sanctified only "to the purifying of the flesh" (Heb. 9:13). Those "washings" effected nought but an external and ceremonial purification; they "could not make him that did the service perfect as pertaining to the conscience" (Heb. 9:9).  

"And of laying on of hands." The older commentators quite missed the reference here. Supposing the previous clause was concerned with the Christian baptisms recorded in the Acts, they appealed to such passages as Acts 8:17; 19:6, etc. But those passages have no bearing at all on the verse before us. They were exceptional cases where the supernatural "gifts" of the Spirit were imparted by communication from the apostles. The absence of this "laying on of hands" in Acts 2:41; 8:38; 16:33, etc., shows plainly that, normally, the Holy Spirit was given by God altogether apart from the instrumentality of His servants. The "laying on of hands" is not, and never was, a distinctive Christian ordinance. In such passages as Acts 6:6; 9:17; 13:3, the act was simply a mark of identification, as is sufficiently clear from the last reference.  

"And of laying on of hands." The key which unlocks the real meaning of this expression is to be found in the Old Testament, to which each and all of the six things here mentioned by the apostle look back. Necessarily so, for the apostle is here making mention of those things which characterized Judaism, which the Hebrews, upon their profession of their personal faith in Christ had "left." The "laying on of hands" to which the apostle refers is described in Leviticus 16:21, "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them on the head of the goat, and shall send him away by the hand of a fit man into the wilderness." This was an essential part of the ritual on the annual Day of Atonement. Of this the Hebrews would naturally think when the apostle here makes mention of the "doctrine (teaching) . . . of laying on of hands."  

"And of resurrection of the dead." At first glance, and perhaps at the second too, it may appear that what is here before us will necessitate an abandonment of the line of interpretation we are following. Surely, the reader may exclaim, you will not ask us to believe that these Hebrews had "left" the doctrine of the resurrection of the dead! Yet this is exactly what we do affirm. The difficulty which is seemingly involved is more imaginary than real, due to a lack of discrimination and failure to "rightly divide the Word of Truth." The resurrection of the dead was a clearly revealed doctrine under Judaism; but it is supplanted by something far more comforting and blessed under the fuller revelation God has given in Christianity. If the reader will carefully observe the preposition we have placed in italic type, he will find it a valuable key to quite a number of passages. "We make a great mistake when we assume that the resurrection as taught by the Pharisees, held by the Jews, believed by the disciples, and proclaimed by the apostles, was one and the same" (C.H.W.). The great difference between the former and the latter may be seen by a comparison of the scriptures that follow.  

"After the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust" (Acts 24:14, 15). That was the Jewish hope: "Martha saith unto Him, I know that he shall rise again in the resurrection at the last day" (John 11:24). Now in contrast, note, "He charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean" (Mark 9:9, 10). It is this aspect of resurrection which the New Testament epistles emphasize, an elective resurrection, a resurrection of the redeemed before that of the wicked: see Revelation 20:5, 6; 1 Corinthians 15:22, 23; 1 Thessalonians 4:16.  

"And of eternal judgment." In the light of all that has been before us, this should occasion no difficulty. The Jewish church, and most of Christendom now, believed in a General Judgment, a great assize at the end of time when God would examine every man’ s life, "For God shall bring every work into judgment with every secret thing, whether it be good or whether it be evil" (Ecclesiastes 12:14). This is described in fullest detail in the closing verses of Revelation 20. It is the Great White Throne judgment.  

Let us now, very briefly, summarize what has just been engaging our attention. The Hebrews had confessed their faith in Christ, and by so doing had forsaken the shadows for the Substance. But hope had been deferred, faith hath waned, persecutions had cooled their zeal. They were being tempted to abandon their Christian profession and return to Judaism. The apostle shows that by so doing they would be laying again "a foundation" of things which had been left behind. Rather than this, he urges them to be carried forward to "perfection" or "full growth." That meant to substitute "repentance unto life" (Acts 11:18), for "repentance from dead works;" trust in the glorified Savior, for a national "faith toward God;" the all-cleansing blood of the Lamb, for the inefficacious "washings" of the law; God’ s having laid on Christ the iniquities of us all, for the Jewish high-priest’ s "laying on of hands;" a resurrection "from the dead," for "a resurrection of the dead;" the Judgment-seat of Christ, for the "eternal judgment" of the Great White Throne. Thus, the six things here mentioned belonged to a state of things before Christ was manifested.  

"And this will we do if God permit" (verse 3). Here we learn of the apostle’ s resolution as to the occasion before him, and the limitation of his resolution by an express subordination of it to the good pleasure of God. The "this will we do" has reference to "Let us go on unto perfection." The use of the plural pronoun is very blessed. Though a spiritual giant when compared with his fellow Christians, the apostle Paul never imagined he had "attained" (Phil. 3:12). "This will we do" means, I in teaching, you in learning. In the chapters that follow, we see how the apostle’ s resolution was carried out. In Hebrews 5:10 he had said, "an High Priest after the order of Melchizedek, of whom we have many things to say." By comparing Hebrews 6:3 with Hebrews 5:11,12 we learn that no discouragement should deter a servant of God from proceeding in the declaration of the mystery of Christ, not even the dullness of his hearers.  

"And this will we do, if God permit." This qualifying word may have respect unto the unknown sovereign pleasure of God, to which all our resolutions must submit: "I trust to tarry a while with you, if the Lord permit" (1 Cor. 16:7 and cf. James 4:13-15). Probably the apostle also had before him the sad state into which the Hebrews had fallen (Heb. 5:11-14), in view of which this was a solemn and searching word for their conscience: because of their sloth and negligence there was reason to fear they had provoked God, so that He would grant them no further light (Luke 8:18). Finally, we believe the apostle looked to the Divine enablement of himself; were He to withdraw His assistance the teacher would be helpless: see 2 Corinthians 3:5. To sum up— in all things we must seek God’ s glory, bow to His will, and recognize that all progress in the Truth is a special gift from Him (John 3:27).  

  

  

Combined Bible: Heb 6:4-5

  

(Hebrews 6:4-6)   

The passage which is now to occupy our attention is one of the most solemn in the Hebrews’ epistle, yea, to be met with anywhere in the New Testament. Probably few regenerate souls have read it thoughtfully without being moved to fear and trembling. Careless professors have frequently been rendered uneasy in conscience as they have heard its awe-inspiring language. It speaks of a class of persons who had been highly privileged, who had been singularly favored, but who, so far from having improved their opportunities, had wretchedly perverted them; who had brought shame and reproach on the cause of Christ; and who were in such a hopeless condition that it was "impossible to renew them again unto repentance." Well does it become each one of us to earnestly lift up his heart to God, beseeching Him to prevent us making such a shipwreck of the faith.  

As perhaps the majority of our readers are aware, the verses before us have proved one of the fiercest theological battlegrounds of the centuries. It is at this point that the hottest fights between Calvinists and Arminians have been waged. Those who believe that it is possible for a real Christian to so sin and backslide as to fall from grace and be lost eternally, have confidently appealed to these verses for proof of their theory. It is much to be feared their theory prejudiced them so much, that they were incapable of examining impartially and weighing carefully its varied terms. With their minds so biased by their views of apostasy, they have rather taken it for granted that this passage describes a true child of God, who, through turning his back upon Christ, ultimately perishes. But Scripture bids us "Prove all things" (1 Thess. 5:21), and this calls for something more than a superficial and hurried investigation of what is, admittedly, a difficult passage.  

If on the one hand, Arminians have been too ready to read into this passage their unscriptural dogma of the apostasy of a Christian, it must be confessed that many Calvinists have failed to grapple successfully with and interpret satisfactorily the most knotty points in these verses. They are right in affirming that Scripture teaches, most emphatically and unequivocably the Divine preservation and the human perseverance of the saints, as they have also wisely pointed out that the Word of God does not and cannot contradict itself. If our Lord asserted that His sheep should "never perish" (John 10:28), then certainly Hebrews 6 will not teach that some of them do. If through the apostle Paul the Holy Spirit assures us that nothing can separate the children from the love of their Father (Rom. 8:35-39), then, without doubt, the portion now before us does not declare that something will. It may not always be easy to discover the perfect consistency of one scripture with another, yet we must hold fast to the unerring harmony and integrity of God’ s Truth.  

The chief difficulty connected with our passage is to make sure of the class of persons who are there in view. Is the Holy Spirit here describing regenerated or unregenerated souls? The next thing is to ascertain what is meant by, "If they shall fall away." The last, what is denoted by "It is impossible to renew them again unto repentance." Anticipating our exposition, we are fully assured that the "falling away" which is here spoken of signifies a deliberate, complete and final repudiation of Christ— a sin for which there is no forgiveness. So too we understand the "impossible" to renew them again to repentance, announces that their condition and case is beyond hope of recovery. Because of this, Calvinists have, generally, affirmed that this passage is treating of mere professors. But over against this there are two insuperable objections: first, mere professors have nothing from which to "fall away"; second, mere professors have never been "renewed" unto repentance.  

In addition to the controversy which these verses have occasioned, not a few have turned them unto an unwarrantable use. "Misapprehension of this passage has also, I believe, in many cases occasioned extreme distress of mind to two classes of persons,— to nominal professors, who, after falling into gross sin, have been awakened to serious reflection; and to real Christians, on their falling under the power of mental disease, sinking into a state of spiritual languor, or being betrayed into such transgressions of the Divine law as David and Peter were guilty of: and this has thrown all but insurmountable obstacles in the way of both ‘ fleeing for refuge, to lay hold on the hope set before them’ in the Gospel. All this makes it the more necessary that we should carefully inquire into the meaning of the passage. When rightly understood, it will be found to give no countenance to any of the false conclusions which have been drawn from it, but to be like every other part of inspired Scripture, ‘ profitable for doctrine, for reproof, for correction, for instruction in righteousness’ ,— well-fitted to produce caution, no way calculated to induce despair" (Dr. J. Brown).  

Before attempting an elucidation of the above-mentioned difficulties, and to prepare the way for our exposition of these verses, the contents of which have so sorely puzzled many, let us recall, once more, the condition of soul into which these Hebrew Christians had fallen. They had "become dull of hearing" (Heb. 5:11), "unskillful in the Word of Righteousness" (Heb. 5:13), unable to masticate "strong meat" (Heb. 5:14). This state was fraught with the most dangerous consequences. "The Hebrews had become lukewarm, negligent, and inert; the gospel, once dearly seen and dearly loved by them, had become to them dull and vague; the persecutions and contempt of their countrymen a grievous burden, under which they groaned, and under which they did not enjoy fellowship with the Lord Jesus. Darkness, doubt, gloom, indecision, and consequently a walk in which the power of Christ’ s love was not manifest, characterized them. Now, if they continued in this state, what else could be the result but apostasy? Forgetfulness, if continued, must end in rejection, apathy in antipathy, unfaithfulness in infidelity.  

"Such was their danger. And if they succumbed to it their state was hopeless. No other gospel remains to be preached, no other power to rescue and raise them. They had heard and known the voice which saith, ‘ Come unto Me, and I will give you rest’ . They had professed to believe in the Lord who died for sinners, and to have chosen Him as their Savior and Master. And now they were forgetting and forsaking the Rock of their Salvation. If they deliberately and wilfully continued in this state, they were in danger of final impenitence and hardness of heart.  

"The exhortation must be viewed in connection with the special circumstances of the Hebrews. After the rejection of the Messiah by Israel, the gospel had been preached unto the Jews by the apostles, and the gifts and power of the Holy Spirit had been manifested among them. The Hebrews had accepted the gospel of the once crucified and now glorified Redeemer, who sent down from heaven the Spirit, a sign of His exaltation, and a pledge of the future inheritance. Having thus entered into the sphere of new covenant manifestation, any one who willfully abandoned it could only relapse into that phase of Judaism which crucified the Lord Jesus. There was no other alternative for them, but either to go on to the full knowledge of the heavenly priesthood of Christ, and to the believer’ s acceptance and worship through the Mediator in the sanctuary above, or fall back into the attitude, not of the godly Israelites before Pentecost, such as John the Baptist and those who waited for the promised redemption, nor even into the condition of those for whom the Savior prayed, ‘ for they know not what they do’ ; but into a state of willful conscious enmity against Christ, and the sin of rejecting Him, and putting Him to an open shame" (Adolph Saphir).  

"The danger to which this spiritual inertness exposed the Hebrews was such as to justify the strongest language of expostulation and reproof. Apostasy from Christ was a step more easy and natural to a Jewish than to a Gentile believer, because the way was always open and inviting them, as men, to return to those associations which once carried with them the outward sanctification of Jehovah’ s name, and which only the power of grace had enabled them to renounce. When heavenly realities became inoperative in their souls, the visible image was before them still, and here was the danger of their giving it the homage of their souls. If there were not an habitual exercise of their spiritual senses, the power of discernment could not remain: they would call evil good, and good evil. The ignorance which springs from spiritual neglect begins its own punishment of apathetic dullness on the once clear mind, and robs the spirit of its power to detect the wily methods of the Devil. It is in the presence of God alone that the Christian can exert his spiritual energies with effect. Abiding in Christ, maintains us in that presence. A more unhappy error cannot befall a believer than to separate, in the habit of his mind, acquired knowledge from the living Christ. Faith dies at once when separated from its object. Knowledge indeed is precious, but the knowledge of God is a progressive thing (Col. 1:10), whose end is not obtained this side of the glory (1 Cor. 8:2). The extreme experience of an advancing Christian is that of continual initiation. With a prospect ever-widening he has a daily deepening apprehension of the grace wherein he stands, and in which he is more and more established, by the word of righteousness . . .  

"A clear and growing faith, in heavenly things was needed to preserve Jewish Christians from relapse. To return to Judaism was to give up Christ, who had left their house ‘ desolate’ (Matthew 23:38). It was to fall from grace, and place themselves not only under the general curse of the law, but that particular imprecation which had brought the guilt of Jesus’ blood on the reprobate and blinded nation of His murderers" (A. Pridham). It should be pointed out, however, that it is just as easy, and the attraction is just as real, for a Gentile Christian to return to that world out of which the Lord has called him, as it was for a Jewish Christian to go back again to Judaism. And just in proportion as the Christian fails to walk with God daily, so does the world obtain power over his heart, mind and life; and a continuance in worldliness is fraught with the most direful and fatal consequences.  

"For it is impossible for those who were once enlightened" etc. (verse 4). Here the apostle continues the digression which he began at Hebrews 5:11. The parenthesis has two divisions: the first, Hebrews 5:11-14 is reprehensible; the second, Hebrews 6:1-20 is hortatory. In chapter 6 he exhorts the Hebrews unto two duties: to progress in the Christian course (verses 1-11); to persevere therein (verses 12-20). The first exhortation is proposed in verses 1,2 and qualified in verse 3. The motive to obedience is drawn from the danger of apostasy (verses 4-6). The opening "For" of verse 4 intimates the close connection of our present passage with that which immediately precedes. It draws a conclusion from what the apostle had been saying in Hebrews 5:11-14. It amplifies the "if" in verse 3. It points a most solemn warning against their continuance in their present sloth. It draws a terrible contrast from the possibility of verse 3. "The apostle regards the retrogression of the Hebrews with dismay. He sees in it the danger of an entire, confirmed, wilful, and irrecoverable apostasy from the truth. He beholds them on the brink of a precipice, and he therefore lifts up his voice, and with vehement yet loving earnestness he warns them against so fearful an evil" (Adolph Saphir).  

Three things claim our careful attention in coming closer to our passage: the persons here spoken of, the sin they commit, the doom pronounced upon them. In considering the persons spoken of it is of first importance to note that the apostle does not say, "us who were once enlightened", nor even "you", instead, he says "those". In sharp contrast from them, he says to the Hebrews, "Beloved, we are persuaded better things of you".  

"Afterwards, when the apostle comes to declare his hope and persuasion concerning these Hebrews that they were not such as those whom he had before described, nor such as would fall away unto perdition, he doth it upon three grounds whereon they were differenced from them as: 1 . That they had such things as did ‘ accompany salvation’ ; that is, such as salvation is inseparable from. None of these things therefore had he ascribed unto those whom he describeth in this place (verses 4-6); for if he had so done, they would not have been unto him an argument and evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the text that doth peculiarly ‘ accompany salvation’ . 2 . He describes them by their duties of obedience and fruits of faith. This was their ‘ work and labor of love’ towards the name of God, verse 10. And hereby, also, doth he differentiate them from those in the text, concerning whom he supposeth that they may perish eternally, which these fruits of saving faith and sincere love cannot do. 3 . He adds, that, in the preservation of those there mentioned, the faithfulness of God was concerned: ‘ God is not unrighteous to forget’ . For they were such he intended as were interested in the covenant of grace, with respect whereunto alone there is any engagement on the faithfulness or righteousness of God to preserve men from apostasy and ruin; and there is so with an equal respect unto all who are so taken into the covenant. But of those in the text he supposeth no such thing; and thereupon doth not intimate that either the righteousness or faithfulness of God was anyway engaged for their preservation, but rather the contrary" (Dr. John Owen).  

It is scarcely accurate to designate as "mere professors" those described in verses 4,5. They were a class who had enjoyed great privileges, beyond any such as now accompany the preaching of the Gospel. Those here portrayed are said to have had five advantages, which is in contrast from the six things enumerated in verses 1, 2, which things belong to man in the flesh, under Judaism. Five is the number of grace, and the blessings here mentioned pertain to the Christian dispensation. Yet were they not true Christians. This is evident from what is not said. Observe, they were not spoken of as God’ s elect, as those for whom Christ died, as those who were born of the Spirit. They are not said to be justified, forgiven, accepted in the Beloved. Nor is anything said of their faith, love, or obedience. Yet these are the very things which distinguish a real child of God. First, they had been "enlightened". The Sun of righteousness had shone with healing in His wings, and, as Matthew 4:16 says, "The people which sat in darkness saw great light, and to them which sat in the region and shadow of death light is sprung up". Unlike the heathen, whom Christ, in the days of His flesh, visited not, those who came under the sound of His voice were wondrously and gloriously illumined.  

The Greek word for "enlightened" here signifies "to give light or knowledge by teaching". It is so rendered by the Septuagint in Judges 13:8, 2 Kings 12:2, 17:27. The apostle Paul uses it for "to make manifest", or "bring to light" in 1 Corinthians 4:5, 2 Timothy 1:10. Satan blinds the minds of those who believe not, lest "the light of the gospel should shine unto them" (2 Cor. 4:4), that is, give the knowledge of it. Thus, "enlightened" here means to be instructed in the doctrine of the gospel, so as to have a clear apprehension of it. In the parallel passage in Hebrews 10:26 the same people are said to have "received the knowledge of the truth", cf. also 2 Peter 2:20, 21. It is, however, only a natural knowledge of spiritual things, such as is acquired by outward hearing or reading; just as one may be enlightened by taking up the special study of one of the sciences. It falls far short of that spiritual enlightenment which transforms (2 Cor. 3:18). An illustration of a unregenerate person being "enlightened", as here, is found in the case of Balaam; Numbers 24:4.  

Second, they had "tasted" of the heavenly gift. To "taste" is to have a personal experience of, in contrast from mere report. "Tasting does not include eating, much less digesting and turning into nourishment what is so tasted; for its nature being only thereby discerned it may be refused, yea, though we like its relish and savor, on some other consideration. The persons here described, then, are those who have to a certain degree understood and relished the revelation of mercy; like the stony-ground hearers they have received the Word with a transcient joy" (John Owen). The "tasting" is in contrast from the "eating" of John 6:50-56.  

Opinion is divided as to whether the "heavenly gift" refers to the Lord Jesus or the person of the Holy Spirit. Perhaps it is not possible for us to be dogmatic on the point. Really, the difference is without a distinction, for the Spirit is here to glorify Christ, as He came from the Father by Christ as His ascension "Gift" to His people. If the reference be to the Lord Jesus, John 3:16, 4:10, etc., would be pertinent references: if to the Holy Spirit, Acts 2:38, 8:20, 10:45, 11:17. Personally, we rather incline to the latter. This Divine Gift is here said to be "heavenly" because from Heaven, and leading to Heaven, in contrast from Judaism— cf. Acts 2:2, 1 Peter 1:12. Of this "Gift" these apostates had "tasted", or had an experience of: compare Matthew 27:34 where "tasting" is opposed to actual drinking. Those here in view had had an acquaintance with the Gospel, as to gain such a measure of its blessedness as to greatly aggravate their sin and doom. An illustration of this is found in Matthew 13:20, 21.  

Third, they were "made partakers of the Holy Spirit". First, it should be pointed out that the Greek word for "partakers" here is a different one from that used in Colossians 1:12 and 2 Peter 1:4, where real Christians are in view. The word here simply means "companions", referring to what is external rather than internal. It is to be observed that this item is placed in the center of the five, and this because it describes the animating principle of the other four, which are all effects. These apostates had never been "born of the Spirit" (John 3:6), still less were their bodies His "temples" (1 Cor. 6:19). Nor do we believe this verse teaches that the Holy Spirit had, at any time, wrought within them, otherwise Philippians 1:6 would be contravened. It means that they had shared in the benefit of His supernatural operations and manifestations: "The place was shaken" (Acts 4:31) illustrates. We quote below from Dr. J. Brown:  

"It is highly probable that the inspired writer refers primarily to the miraculous gifts and operations of the Holy Spirit by which the primitive dispensation of Christianity was administered. These gifts were by no means confined to those who were ‘ transformed by the renewing of their minds’ . The words of our Lord in Matthew 7:22, 23 and of Paul in 1 Corinthians 13:1, 2 seem to intimate, that the possession of these unrenewed men was not very uncommon in that age; at any rate they plainly show that their possession and an unregenerate state were by no means incompatible".  

Fourth, "And have tasted the good Word of God". "I understand by this expression the promise of God respecting the Messiah, the sum and substance of all. It deserves notice that this promise is by way of eminence termed by Jeremiah ‘ that good word’ (Jer. 33:14). To ‘ taste’ , then, this ‘ good Word of God’ , is to experience that God has been faithful to His promise— to enjoy, so far as an unconverted man can enjoy the blessings and advantages which flow from that promise being fulfilled. To ‘ taste the good Word of God’ , seems, just to enjoy the advantages of the new dispensation" (Dr. J. Brown). Further confirmation that the apostle is here referring to that which these apostates had witnessed of the fulfillment of God’ s promise is obtained by comparing Jeremiah 29:10, "After seventy years be accomplished at Babylon I will visit you, and perform My good word toward you, in causing you to return to this place".  

Observe how studiously the apostle still keeps to the word "taste", the better to enable us to identify them. They could not say with Jeremiah, "Thy words were found and I did eat them" (Jer. 15:16). "It is as though he said, I speak not of those who have received nourishment; but of such as have so far tasted it, as that they ought to have desired it as ‘ sincere milk’ and grown thereby" (Dr. John Owen). A solemn example of one who merely "tasted" the good Word of God is found in Mark 6:20: "for Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly".  

Fifth, "And the powers of the world to come," or "age to come." The reference here is to the new dispensation which was to be ushered in by Israel’ s Messiah according to Old Testament predictions. It corresponds with "these last days" of Hebrews 1:2, and is in contrast from the "time past" or Mosaic economy. Their Messiah was none other than the "mighty God" (Isa. 9), and wondrous and glorious, stupendous and unique, were His miraculous works. These "powers" of the new Age are mentioned in Hebrews 2:4, to our comments on which we would refer the reader. Of these mighty "powers" these apostates had "tasted", or had an experience of. They had been personal witnesses of the miracles of Christ, and also of the wonders that followed His ascension, when such glorious manifestations of the Spirit were given. Thus they were "without excuse". Convincing and conclusive evidence had been set before them, but there had been no answering faith in their hearts. A solemn example of this is found in John 11:47, 48.  

"If they shall fall away". The Greek word here is very strong and emphatic, even stronger than the one used in Matthew 7:27, where it is said of the house built on the sand, "and great was the fall thereof". It is a complete falling away, a total abandonment of Christianity which is here in view. It is a wilful turning of the back on God’ s revealed truth, an utter repudiation of the Gospel. It is making "shipwreck of the faith" (1 Tim. 1:19). This terrible sin is not committed by a mere nominal professor, for he has nothing really to fall away from, save an empty name. The class here described are such as had had their minds enlightened, their consciences stirred, their affections moved to a considerable degree, and yet who were never brought from death unto life. Nor is it backsliding Christians who are in view. It is not simply "fall into sin", this or that sin. The greatest "sin" which a regenerated man can possibly commit is the personal denial of Christ: Peter was guilty of this, yet was he "renewed again unto repentance". It is the total renunciation of all the distinguishing truths and principles of Christianity, and this not secretly, but openly, which constitutes apostasy.  

"If they shall fall away". "This is scarcely a fair translation. It has been said that the apostle did not here assert that such persons did or do ‘ fall away’ ; but that if they did— a supposition which, however, could never be realized— then the consequence would be they could not be ‘ renewed again unto repentance’ . The words literally rendered are, ‘ And have fallen away’ , or, ‘ yet have fallen’ . The apostle obviously intimates that such persons might, and that such persons did, ‘ fall away’ . By ‘ falling away’ , we are plainly to understand what is commonly called apostasy. This does not consist in an occasional falling into actual sin, however gross and aggravated; nor in the renunciation of some of the principles of Christianity, even though those should be of considerable importance; but in an open, total, determined renunciation of all the constituent principles of Christianity, and a return to a false religion, such as that of unbelieving Jews or heathens, or to open infidelity and open godlessness" (Dr. J. Brown).  

"It is impossible . . . if they fall away, to renew them again unto repentance". Four questions here call for answer. What is meant by "renewed unto repentance"? What is signified by "renewed again unto repentance"? Why is such an experience "impossible"? To whom is this "impossible"? Repentance signifies a change of mind: Matthew 21:29, Romans 11:29 establish this. It is more than a mental act, the conscience also being active, leading to contrition and self-condemnation (Job 42:6). In the unregenerate, it is simply the workings of nature; in the children of God it is wrought by the Holy Spirit. The latter is evangelical, being one of the things which "accompany salvation". The former is not so, being the "sorrow of the world", which "worketh death" (2 Cor. 7:10). This kind of "repentance" or remorse receives most solemn exemplification in the case of Judas: Matthew 27:3, 5. Such was the repentance of these apostates. The Greek verb for "renew" here occurs nowhere else in the New Testament. Probably "restore" had been better, for the same word is used in the Sept., for a Hebrews verb meaning to renew in the sense of restore: Psalm 103:5; 104:30; Lamentations 5:21. Josephus applies it to the renovation of the Temple!  

But what is meant by "renewing unto repentance"? "To be ‘ renewed’ is a figurative expression for denoting a change, a great change, and a change for the better. To be ‘ renewed’ so as to change a person’ s mind is expressive of an important and advantageous alteration of opinion, and character and service. And such an alteration the persons referred to had undergone at a former period. They were once in a state of ignorance respecting the doctrines and evidences of Christianity, and they had been ‘ enlightened’ . They had once known not of the excellency and beauty of Christian truth, and they had been made to ‘ taste of the heavenly gift’ . They once misunderstood the prophecies respecting the Messiah, and were unaware of their fulfillment, and, of course, were strangers to that energetic influence which the New Testament revelation puts forth; and they had been made to see that that ‘ good word’ was fulfilled, and had been made partakers of the external privileges and been subjected to the peculiar energies of the new order of things. Their view, and feelings, and circumstances, were materially changed. How great the difference between an ignorant, bigoted Jew, and the person described in the preceding passage! He had become as it were a different man. He had not, indeed, become, in the sense of the apostle, a ‘ new creature’ , His mind had not been so changed as unfeignedly to believe ‘ the truth as it is in Jesus’ ; but still, a great and so far as it went, a thorough change had taken place" (Dr. J. Brown).  

Now it is impossible to "renew again unto repentance" those who have totally abandoned the Christian revelation. Some things are "impossible" with respect unto the nature of God, as that He cannot lie, or pardon sin without satisfaction to His justice. Other things which are possible to God’ s nature are rendered "impossible" by His decrees or purpose: see 1 Samuel 15:28, 29. Still other things are "possible" or "impossible" with respect to the rule or order of all things God has appointed. For example, there cannot be faith apart from hearing the Word (Rom. 10:13-17). "When in things of duty God hath neither expressed command thereon, nor appointed means for the performance of them, they are to be looked upon then as impossible [as, for instance, there is no salvation apart from repentance, Luke 13:3. (A.W.P.)]; and then, with respect unto us, they are so absolutely, and so to be esteemed. And this is the ‘ impossibility’ here principally intended. It is a thing that God hath neither commanded us to endeavor, nor appointed means to attain it, nor promise to assist us in it. It is therefore that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or constitution of God.  

"The apostle instructs us no further in the nature of future events but as our own duty is concerned in them. It is not for us either to look or hope, or pray for, or endeavor the restoration of such persons unto repentance. God gives a law unto us in these things, not unto Himself. It may be possible with God, for aught we know, if there be not a contradiction in it unto any of the holy properties of His nature; only He will not have us to expect any such thing from Him, nor hath He appointed any means for us to endeavor it. What He shall do we ought trustfully to accept; but our own duty toward such persons is absolutely at an end. And indeed, they put themselves wholly out of our reach" (Dr. John Owen).  

It needs to be carefully observed that in the whole of this passage from Hebrews 5:11 onwards the apostle is speaking of his own ministry. In God’ s hands, His servants are instruments by which He works and through whom He accomplishes His evangelical purpose. Thus Paul could properly say "I have begotten you through the gospel" (1 Cor. 4:15). And again, "My little children, of whom I travail in birth again until Christ be formed in you" (Gal. 4:19). So the servants of God had, through the preaching of the Gospel, "renewed unto repentance" those spoken of in Hebrews 6:4. But they had apostatised; they had totally repudiated the Gospel. It was therefore "impossible" for the servants of God to "renew them again unto repentance", for the all-sufficient reason that they had no other message to proclaim to them. They had no other Gospel in reserve, no further motives to present. Christ crucified had been set before them. Him they now denounced as an Imposter. There was "none other name" whereby they could be saved. Their public renunciation of Christ rendered their case hopeless so far as God’ s servants were concerned. "Let them alone" (Matthew 15:19) was now their orders: compare Jude 22. Whether or not it was possible for God, consistently with His holiness, to shame them, our passage does not decide.  

"Seeing they crucify to themselves the Son of God afresh" (verse 6). This is brought in to show the aggravation of their awful crime and the impossibility of their being renewed again unto repentance. By renouncing their Christian profession they declared Christ to be an Imposter. Thus they were irreclaimable. To attempt any further reasoning with them, would only be casting pearls before swine. With this verse should be carefully compared the parallel passage in Hebrews 10:26-29. These apostates had "received the knowledge of the truth", though not a saving knowledge of it. Afterward they sinned "wilfully": there was a deliberate and open disavowal of the truth. The nature of their particular sin is termed a "treading under foot the Son of God (something which no real Christian ever does) and counting (esteeming) the blood of the covenant an unholy thing", that is, looking upon the One who hung on the Cross as a common malefactor. For such there "remaineth no more sacrifice for sins". Their case is hopeless so far as man is concerned; and the writer believes, such are abandoned by God also.  

"Seeing they crucify to themselves the Son of God afresh, and put Him to an open shame". "They thus identify themselves with His crucifiers— they entertained and avowed sentiments which were He on earth and in their power, would induce them to crucify Him. They exposed Him to infamy, made a public example of Him. They did more to dishonor Jesus Christ than His murderers did. They never professed to acknowledge His divine mission; but these apostates had made such a profession— they had made a kind of trial of Christianity, and, after trial, had rejected it" (Dr. J. Brown).  

Such a warning was needed and well calculated to stir up the slothful Hebrews. Under the Old Testament economy, by means of types and prophecies, they had obtained glimmerings of truth as to Christ, called "the word of the beginning of Christ". Under those shadows and glimmerings they had been reared, not knowing their full import till they had been blessed with the full light of the Gospel, here called "perfection". The danger to which they were exposed was that of receding from the ground where Christianity placed them, and relaxing to Judaism. To do so meant to re-enter that House which Christ had left "desolate" (Matthew 23:38), and would be to join forces with His murderers, and thus "crucify to themselves the Son of God afresh", and by their apostasy "put Him to an open (public) shame". We may add that the Greek word here for "crucify" is a stronger one than is generally used: it means to "crucify up". Attention is thus directed to the erection of the cross on which the Savior was held up to public scorn.  

Taking the passage as a whole, it needs to be remembered that all who had professed to receive the Gospel were not born of God: the parable of the Sower shows that. Intelligence might be informed, conscience searched, natural affections stirred, and yet there be "no root" in them. All is not gold that glitters. There has always been a "mixt multitude" (Ex. 12:38) who accompany the people of God. Moreover, there is in the real Christian the old heart, which is "deceitful above all things and desperately wicked", and therefore is he in constant need of faithful warning. Such, God has given in every dispensation: Genesis 2:17; Leviticus 26:15, 16; Matthew 3:8; Romans 11:21; 1 Corinthians 10:12.  

Finally, let it be said that while Scripture speaks plainly and positively of the perseverance of the saints, yet it is a perseverance of saints, not unregenerate professors. Divine preservation is not only in a safe state, but also in a holy course of disposition and conduct. We are "kept by the power of God through faith". We are kept by the Spirit working in us a spirit of entire dependency, renouncing our own wisdom and strength. The only place from which we cannot fall is one down in the dust. It is there the Lord brings His own people, weaning them from all confidence in the flesh, and giving them to experience that it is when they are weak they are strong. Such, and such only, are saved and safe forever.  

  

  

Combined Bible: Heb 6:6

Twofold Working of the Spirit   

(Hebrews 6:4-6)   

In our last article we attempted little more than an explication of the terms used in Hebrews 6:4-6. Lack of space prevented us from throwing upon these verses the light which other portions of God’ s Word affords, yet this is necessary if we are to form anything like a true and adequate conception of the particular characters which are there in view. One chief reason why students of Scripture continue to experience difficulty in ascertaining the meaning of any verse therein, is because they fail to prayerfully and patiently compare "spiritual things with spiritual" (1 Cor. 2:13). All of us are in far too much a hurry, and for this reason miss the best of what God has provided— true both of temporal and spiritual things. Probably few of our readers considered that we had succeeded in clearing away all the difficulties raised by this solemn passage, therefore the need of a further article thereon.  

On the present occasion we propose to take up our passage more from a topical viewpoint than an expository, seeking (as God may be pleased to graciously enable) to open up more fully that in it which has caused the most trouble, namely, the precise relation of the Holy Spirit to the characters therein mentioned. They who "fall away" and whom it is "impossible to renew again unto repentance", are said to have been "made partakers of the Holy Spirit". We ask now, On what has the Spirit wrought? What was the character of His work toward them? How had they been made "partakers" of Him? To what extent? This leads us to point out that Scripture reveals a twofold working of God’ s Spirit with men: with the elect, and with the non-elect. It is of the latter we shall here treat.  

Concerning the Spirit’ s work with the non-elect, we begin by enquiring, Upon what does He work? We answer, Upon the faculties of men’ s souls. First, He works upon the understanding. There are in all men natural faculties of understanding, will, and affection. A man could not love God unless he had in him the faculty of affection— a stone could never love God! So a man could never understand spiritual things unless he had the faculty of understanding. With the elect, the Holy Spirit "renews" the understanding (Rom. 12:2 compared with Titus 3:5); but with the non-elect, He only enlightens or educates it. The understanding of fallen and unregenerate men, which is enlightened by the Spirit, is capable of knowing, in some measure, both the Godhead, and parts of His law. Let us give Scripture proof of this.  

In Romans 1:18 we read of men who "hold the truth in unrighteousness", and what is there referred to is explained in what follows: "Because that which may be known of God is manifest in them; for God hath showed unto them. For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made: His eternal power and Godhead" (verses 19, 20). The reference there, as the later verses show, is to the Heathen. Now what we would press upon the attention of the reader is, that in addition to poor fallen nature, God has granted to men a manifestation of Himself; that which "may be known of God", which He "hath showed unto them". It is not merely that creation reveals a Creator, but that the Creator has revealed Himself— "when they knew God" (verse 21), and that must have been by the Spirit’ s enlightening their natural understanding.  

Again, in Romans 2:14, 15 we read, "For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness". The Holy Spirit is speaking here of men according to "nature", not grace. In his natural heart there is written "the work of the law"— by whom but by the finger of God! Except for this, man would be destitute of moral light, for the Fall robbed him of all light.  

The understanding in man, or the principle of reason, may, by education and contact with others, be developed to a considerable extent, so that a man may become exceeding wise; nevertheless, his knowledge and wisdom is only natural, even though his understanding be exercised upon supernatural objects. But let now the light of reason and the light of conscience be brought to the Scriptures for instruction, and man’ s knowledge will be much further increased, yet still his light is but natural, it rises not to the level of what grace produces. Proof of this is seen in the case of the Jews: "Behold, thou art called a Jew, and restest in the law, and makest thy boast of God; and knowest His will, and approvest the things that are more excellent, being instructed out of the law; and are confident that thou thyself art a guide of the blind, a light of them which are in darkness" (Rom. 2:17-19). How like thousands of unregenerate souls in Christendom today!  

From the last-quoted passage we learn what is the effect of the light of nature (reason) being brought to the law of God: it is increased and improved. As we have seen above, a man has some light by nature that there is a God; let that light be brought to Scripture, and he becomes "confident" there is. A man by nature has some light about the duties which God requires of him; let him bring that light to the Scriptures and he will have "the form (systematized) of knowledge, and of the truth in the law" (Rom. 2:20). When the understanding of the natural man is illumined by the Scriptures, his light is both ratified and added unto, yet is it still natural light which he has; it is but the educating of his natural reason.  

Second, the Holy Spirit works upon the affections of the natural man. There is in fallen man a natural devotion to a deity. This is evidenced by the fact that practically all of the heathen worship some god or other. In Acts 13:50 we read of "devout women" being stirred up against Paul and Barnabas: they had a devotion in them which is common to mankind. Now let men bring their natural devotion to the Scriptures and they will come to know of the true God, and learn to reverence Him too; yet is that only nature improved. Through the Word, the Holy Spirit may (usually, does) convince its reader that the Maker of heaven and earth is the true God, and therefore worthy of honor and homage. The fact is, though very few indeed recognize it, the identical principle which causes a Hindu to worship Buddha, causes the Anglo-Saxon to worship the Father of Jesus Christ.  

Again; there is in every sinner the natural recognition that his sins deserve eternal death, and that God, unless He be appeased, will punish him. Doubtless many of our readers will feel inclined to call into question this last statement; let our appeal again be to the Word of Truth. There we read, "Who, knowing the judgment of God, that they might commit such things are worthy of death" (Rom. 1:32). That, be it noted, is said of the heathen. No bring one having such knowledge to the law of God, and what will follow? This, "But we are sure that the judgment of God is according to truth against them which commit such things" (Rom. 2:2). There it is the Jews speaking. The natural man enlightened from the Word has his conviction deepened.  

Again, if a man is conscious of his sins, and realizes that the justice of God calls for their punishment, is it not natural for him to think next of a mediator, to desire someone to intercede for him with God? Such a concept is by no means a sure evidence of regeneration. This too is found in mere nature. Every heathen religion, with the propitiatory offerings which are brought to their gods, exemplifies it. Romanism with its mediating priests demonstrates the same fact in this land. Illustrations are also to be found in the Holy Scriptures. When Pharaoh was convicted of his sins, he entreated Moses to intercede for him (Ex. 10:16, 17). So too wicked Simon Magus desired Peter to pray for him (Acts 8:24).  

Once more; there is in the heart of every natural man a desire for happiness, and for a greater happiness than this poor world can provide. It is plainly evident that man rests not in anything down here, for like a bee which goes from one flower to another, so the heart of man cannot be satisfied with any earthly object. When Balaam saw the blessedness of God’ s people, he exclaimed, "Let me die the death of the righteous" (Num. 23:10). The most abandoned wretch does not want to go to hell, and to the very end he hopes that he will be taken to heaven.  

So, likewise, is the matter of believing that a man really is a child of God. There is such self-love and self-flattery in the fallen heart that if an unregenerate man hears, out of the Word of God, the good news that Christ Jesus came into the world to save sinners, he at once concludes that he is the man God will honor, as wicked Haman imagined that he was the man king Ahasuerus would honor. So when the Holy Spirit has terrified a man’ s conscience, by giving it a sight of sin before a holy God, when he learns about remission of sins through Christ, he at once fondly imagines that his own sins are pardoned. Alas, in the vast majority of cases it has to be said, "the pride of thine heart hath deceived thee" (Obad. 3).  

Now let us take note of how the Holy Spirit may work upon there natural principles of the human soul, mightily raising them, and yet not changing a man’ s heart. Just as the rays of the sun shining upon plants in a garden adds no new nature to them, but serves to aid their best development, so the Holy Spirit when He deals with the reprobate communicates nothing new to them, yet raises their natural faculties to their highest point. The principles or faculties of man’ s soul are capable of being wrought upon without the impartation of regenerating grace. As we have seen, man’ s understanding is illuminated by the light of conscience, but let the Holy Spirit— without imparting a new eye— still further enlighten that conscience, bring before it the exalted claims of the thrice holy God, and its knowledge will be greatly increased. Nevertheless, this educated conscience falls far below the level of the spiritual discernment possessed by one who has been brought out of death into life. Let us particularize:  

1. The Spirit restrains the Corruptions of men.  

In Genesis 20:6 we read of how God bound the lust of Abimeleck when Sarah was at his mercy, "I also withheld thee from sinning against Me: therefore suffered I thee not to touch her". So in 2 Peter 2:20 we read of some "having escaped the pollutions of the world through the knowledge of our Lord and Savior Jesus Christ", yet from what follows in the next two verses it is clear they were never regenerated. There the apostle uses the similitude of a sow being washed from her filth, and being kept for a while, after she is washed, from going back again into the mire; yet is there no changing or "renewing" of the swine’ s nature.  

Contrast now what is said of the Lord’ s people in 2 Peter 1:3, 4, "According as His Divine power hath given unto us all things pertain unto life and godliness, through the knowledge of Him that that hath called us to glory and virtue: Whereby are given unto us exceeding great and precious promises; that by these ye might be partakers of the Divine nature, having escaped the corruption that is in the world through lust". In 2 Peter 2:20, the Greek word for the "pollutions" of the world, signifies the gross and outward defilements into which the irreligious run; but in 2 Peter 1:4, the regenerated are said to have escaped "the corruption" that is in the world through lust or "desire", i.e. the inward disposition toward evil. Moreover, the Lord’ s people are made "partakers of the Divine nature", which means, the Divine image is stamped upon them: "life and godliness" are seen in them.  

Again; in the similitude used in 2 Peter 2:20, the apostle likens those who have known "the way of righteousness" to a dog that has been made sick, but which turns to its own vomit again. The figure is very striking and forcible. When the Holy Spirit brings the Word of God to bear upon an unregenerate man’ s conscience, he is made sick at heart. Of Christians it is said, "For ye have not received the Spirit of bondage again to fear" (Rom. 8:15), but to the non-elect He often becomes a Spirit of "bondage" by binding their sins upon their conscience. Whereas before they had a glimmering light that the judgment of God is against sinners, their conscience now is set on fire, and the temporary consequence is that sins are refused with loathing, vomited out. Yet, like a dog, such a one loves them still, and ultimately returns thereto.  

2. The Spirit causes men to turn naturally toward the Redeemer.  

When conscience is wrought upon by a few sparks of God’ s wrath falling upon it, what saith the soul next? This, O for a physician! There is, as we have pointed out above, a natural principle in men which causes them to make use of a mediator unto God— a witch-doctor, a priest, or a preacher, as the case may be. Now a man who has lived under the sound of the Gospel learns that Christ is the one Mediator. Scriptural education has taught him this, just as the heathen education teaches a Turk that Mahomet is the one mediator. And, by the same principle that Agrippa believed Moses and the prophets, the unregenerate "Christian" (?) believes in Christ. Nay further, the light of the Spirit shining upon him, as the sun on the plants, develops his natural understanding and causes him to now remember that Redeemer which before he ignored.  

A scripture clearly to the point of what we have just said above is Psalm 78:34, 35, "When He slew them, then they sought Him: and they returned and enquired early after God. And they remembered that God was their Rock, and the high God their Redeemer". Yet what immediately follows? This, "Nevertheless they did flatter Him with their mouth". And what signifies this "flattering"? Why, they sought Him merely out of self-love, simply because they felt their very lives were in imminent danger. There is a seeking out of friendship, out of love to the object. But if one seek unto an enemy because he hath need of him, that is but "flattery" or self-love. So if sinful man feels he is in extremity, if his conscience remains sick, mere nature will call for the Physician.  

Self-love is the predominant principle in the natural man: he loves himself more than he loves God; it is this which lies at the root of depravity and sin. Now when a man’ s conscience is convicted so that he perceives his need of a physician, and recognizes that happiness comes from Christ, such good news appeals to his self-love. Satan, who knows human nature so well was right when he said, "skin for skin yea, all that a man hath will he give for his life" (Job 2:4). Make the self-love of the natural man conscious of the wrath of God, and he is ready to "accept Christ", or do anything else which the preacher bids him; yet that is only the workings of nature, he is still unregenerate.  

When the storm arose and threatened to sink the ship in which Jonah lay asleep we read, "Then the mariners were afraid, and cried every man unto his god"; then the captain awoke Jonah and said. "Arise, call upon thy God, if so be God will think upon us that we perish not" (Heb. 1:5,6). So a conscience terrified by the prospect of Hell, will cause a man to seek Christ after a natural way. It is but the instinct of self-preservation at work. Add to this, the craving for happiness which self-love ever seeks, and hearing that such happiness is to be found only in Christ, little wonder that multitudes seek Him now for what they can get from Him, as of old they sought Him for the sake of the loaves and fishes.  

In John 6:33, we are told that Christ announced, "For the bread of God is He which cometh down from heaven, and giveth life unto the world". What was their response? This, "Then they said unto Him, Lord, evermore give us this bread". Yet their eager request sprang not from a renewed heart, but from the corrupt spring of self-love. Proof of this is found in the immediate sequel. In verse 36 the Lord tells them plainly, ye "believe not". In verse 41 we are told that they "murmured at Him". Yet that very same people said to the Lord, "Evermore give us this Bread"! Ah, all is not gold that glitters.  

An enlightened understanding, moved by self-love, is prepared to take up Divine duties never practiced before, yea, to walk in the commandments of God. This was demonstrated plainly at Sinai. When Jehovah appeared before Israel in His awesome majesty, and their conscience was smitten by His manifested holiness, they said to Moses, "Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee; and we will hear and do". They were prepared to receive and obey the Lord’ s statutes. Yet mark what God said of them, "Oh, that there were such a heart in them, that they would fear Me, and keep all My commandments always". They still lacked the principle of regeneration!  

3. The Spirit elevates the natural faculties of man.  

Just as the shining of the sun causes plants to grow higher and fruits to be sweeter than would be the case were the heavens to remain cloudy and overcast, so the Spirit works upon the faculties of the unregenerate and causes them to bring forth that which left to themselves they would not produce. Or, just as fire will raise the temperature and level of water, causing it to bubble up and ascend in steam, though the principle of heat is in the fire and not in the water, for when the fire is withdrawn the water returns to its natural coldness again; so the Spirit enlightens the understandings of the non-elect, stirs their affections, and moves their wills to action, without communicating a new principle to them, without regenerating them.  

He elevates the understanding. In Numbers 24:2 we read that the Spirit of God came upon Balaam, the consequence of which he has told us: "The man who had his eyes shut, but now opened, hath said: he hath said, which heard the words of God, which saw the vision of the Almighty, falling but having his eyes opened: How goodly are thy tents, O Jacob, thy tabernacles, O Israel!" (verses 3-5). Thus Balaam had a vision of the Almighty, and perceived the blessed estate of His people; yet was he still unregenerate!  

He elevates the affections. In 1 Samuel 11:1-3 we read of how the enemies of Jehovah insulted His people. Then we are told, "And the Spirit of God came upon Saul when he heard these tidings, and his anger was kindled greatly" (verse 6). That was holy indignation, yet it proceeded from a reprobate! As the winds blowing upon the sea will, at times, raise its waters to a great height, so the Spirit, under a faithful sermon, will blow upon the affections of the unregenerate, and elevate them to nobler objects and occupations. Yet, He stops short of making them new creatures in Christ Jesus.  

Again; as we have seen, there is in man a natural desire for real happiness, hence, when Christ is presented in the Gospel, many receive Him "with joy"; yet, are they, for the most part, but stony-ground hearers, destitute of any root of vital godliness (Matthew 13:20, 21). Nature may be so raised by the light which the Holy Spirit brings to it, that unregenerate men may taste of the heavenly gift, Christ, see John 4:10. So too they are enabled to taste of the "powers of the world to come". As in their conscience, they get a taste of Hell, and so know for a certainty that there is a Hell, the same natural principle which desires a happiness which is beyond this world, is confirmed and comforted when they have a "taste" of what belongs to the world to come.  

He elevates the will and sets it to work in the way of obedience to God. The Holy Spirit is the Author of all moral and civil righteousness which there is in the world. The Lord stirred up the spirit of Cyrus to issue a proclamation for the building of His house (Ezra 1:1, 2); and He also moved Caiaphas to prophesy of Christ (John 11:51). Of wicked Herod we read that, when he heard John "he did many things, and heard him gladly" (Mark 6:20). And God will be no man’ s Debtor: every act of obedience, performed by him in obedience to His Word, shall be rewarded: a temporary joy shall be the portion of such. The tragic thing is that so many conclude from such an experience that they are in a state of grace, and therefore become loud in their professions of assurance, being fully persuaded that they are really born-again persons.  

Now we trust that what has been said will enable some of our readers to understand the better what is found in Hebrews 6:4-6. One eminent commentator suggested that these verses describe neither the regenerate nor the unregenerate, but a third condition, midway between; because there must be a third state between that of mere nature and that of supernatural grace. Nor are we at all surprised that he arrived at this conclusion. Few indeed have perceived the force of 1 Corinthians 12:6, "And there are diversities of operations, but it is the same God which worketh all in all".  

There are operations of the Spirit upon men’ s hearts which are above nature, which are works of Divine power, which produces that in and from unregenerate men which leads multitudes of them to fondly imagine that they have been actually born again, and yet this work of the Spirit falls far short of that "exceeding greatness of His power to us-ward who believe" (Eph. 1:19). Hebrews 6:4-6 supplies a most striking example of this, for there we have men who are made "partakers of the Holy Spirit". There we see a work which is above nature, for they taste of the "heavenly Gift". It is a work of power, for they taste of the "powers of the world to come". As 1 Corinthians 12:4 tells us, "There are diversities of gifts, but the same Spirit". And why is this? 1 Corinthians 12:11 answers, "But all these worketh that one and the self-same Spirit, dividing to every man severally as He will": He proportions His power as He pleases, to an inferior or a superior work. Note carefully, there are "good gifts" from above, as well as "perfect gifts" (James 1:17)!  

Of old Jehovah said, "My Spirit shall not always strive with man" (Gen. 6:3). There we find the Spirit putting forth power upon man, for He "strives" with him; yet, not in the fullness of His power, or it had not been resisted. In other cases He puts forth power and men yield thereto (as did Balaam), yet is that power simply directed to the winding up of man’ s natural faculties to their greatest height, and comes far short of regenerating them. This is clearly illustrated in the parable of the Sower. There is the stony-ground hearer, who received the Word with joy, yet falls away in time of persecution. There is also the thorny-ground hearer, who withstands persecution, and brings forth fruit, yet not "to perfection". And both of them represent unregenerate souls.  

And why does God put forth His power upon the reprobate, yet not the "exceeding greatness" of His power? God has seen well to test men in various ways. First, He gave them the light of nature, the work of the law written in their hearts, augmented by the light of conscience— a light which enabled men to know there was a God and of their duties toward Him. And Socrates, who knew nothing of the Scriptures, went so far as to die for the truth that there was One God. But this light of nature did not regenerate men, nor enable them to bring forth the fruit of the Spirit.  

Again; He tried the Jews with His Law. He would make it evident how far the light of nature, improved by the light of His Law, would go. And let it not be forgotten that of Israel under the Law it is said. "Thou gavest also Thy good Spirit to instruct them" (Nehemiah 9:20). Nevertheless, the law was "weak through the flesh" (Rom. 8:3): it could not bring forth that which was truly spiritual. And just as God gave Socrates as the highest product of what the light of nature could produce, so He gave Saul of Tarsus— a man who walked blamelessly (Phil. 3:6)— as the highest product under the Law.  

But now He is trying men with the Gospel, to show how far human nature as such can go. That Gospel is accompanied with the Spirit, and Hebrews 6:4-6 shows us the highest point which can be attained under it, by man in the flesh. He may be enlightened, renewed unto repentance, enjoy the Word of God, be made a partaker of the Holy Spirit, and yet apostatize and perish forever. So too the same characters are said to have "done despite unto the Spirit of grace" (Heb. 10:26). The tragic thing is that the vast majority in Christendom look upon these inferior workings of the Spirit as evidence of His new-creating grace.  

And what, we may enquire, is God’ s purpose in these secondary operations of His Spirit? It is manifold. We can barely mention the leading designs. First, it is to exhibit the excellency of Grace. Every thing in nature hath either its counterfeit or counterfoil. If there are stationary stars, there are also shooting stars. If there are precious stones, there are pebbles which closely resemble yet differ widely from them. The one serves to set off the other. So there is a natural faith— "Many believed in His name when they saw the miracles which He did. But Jesus did not commit Himself unto them" (John 2:23, 24); "The demons believe" (James 2:19)— and there is a supernatural faith, "the faith of God’ s elect" (Titus 1:1), called "precious faith" (2 Pet. 1:1)! So there are common operations of the Spirit, and special operations; inferior workings upon the flesh, and superior workings that beget "spirit" (John 3:6). By virtue of this contrast, God says to each of His elect, See how much I have wrought on mere nature in the reprobate! yet it was not grace; I might have done no more for you, but I showed the "exceeding greatness of My power" (Eph. 1:19) toward you.  

Second, to show the depravity of human nature. No matter under what trial God places man, that which is born of the flesh remains naught but flesh. The Law was weak through the flesh; so too is the Gospel, notwithstanding the shining of God’ s Spirit upon men. The conscience may be convicted, the understanding enlightened, the affections raised, and the will moved, yet it still remains true that "every man at his best state is altogether vanity" (Ps. 39:5). Men may be instructed in the truth, believe in the living God, "accept Christ as their personal Savior", contend for the faith once delivered to the saints, and pass among men for devout Christians, yet be no better than "whited sepulchers, full of dead men’ s bones".  

Third, to place bounds upon sin. The general workings of God’ s Spirit upon the reprobate serve to curb the risings of man’ s corrupt nature. As it is His presence here upon earth which hinders the full manifestation of the mystery of iniquity in the appearing of the anti-Christ (2 Thess. 2), so His operations upon the non-elect prevent many outbursts of wickedness. In the time of Israel’ s apostasy the Holy Spirit (the "glory") withdrew gradually, stage by stage (Ezek. 11), so as the apostasy of Christendom increases, the restraining operations of the Spirit are decreasing and hence the rising tide of lawlessness.  

Fourth, to afford protection for the elect. God’ s flock is only "the little" one (Luke 12:32), very, very much smaller than is commonly supposed. Christ Himself declared that only "FEW" are in the Narrow Way which leadeth "unto life" (Matthew 7:14). Nor must Revelation 7:9 be made to contradict these clear passages; instead, the "great multitude which no man could number" is to be compared with and interpreted by the expressions found in Judges 6:5, 7:12; 2 Chronicles 12:3; Joel 1:6. Now suppose that only the elect had been reformed by the Gospel, and all the rest of the world had remained in utter enmity against it, then the fruits of the Gospel had been too bare, being without leaves. The leaves of a tree, though not fit for the table, are serviceable to the fruit, and ornamental to the tree, for without them the fruit would be exposed to ripen on bare twigs.  

An acknowledgement of the doctrine of the Gospel, where it is not accompanied by regeneration of heart, may indeed be suitably compared to the leaves of a tree which shelter and protect the fruit. Thus they are serviceable, though not valuable in God’ s account. The leaf of the vine does more good to the grapes against a scorching sun, than the leaf of any other fruit tree— how much we may learn from God’ s creatures if only we have eyes to see! So God’ s elect have been outwardly shaded by the multitude of nominal Christians around them. For this we may well thank the kind providence of our Lord. Moreover, God has rewarded the doctrinal faith of the great crowd of unregenerate professors by preserving our public liberties, which the little handful of the regenerate could never, humanly speaking, have enjoyed, without the others.  

Again; the operations of the Spirit upon the reprobate have shamed the wicked, increased sobriety, promoted morality, and caused nominal professors to support externally the preaching of the Gospel, the carrying on of the ministry, and thus providing for the benefit of common hearers. This is all useful in its season, but will reap no reward in eternity. The writer most seriously doubts if there be a single church on earth today, having in it sufficient of God’ s elect to support a preacher, were all the unregenerate in it excluded. Yea, most probably, most of God’ s own sent-servants, would be so completely dismayed if they could but see into the hearts of those who have a name to live and are dead, that they would be in despair. Yet though we cannot see into the hearts of professors, we can form an accurate idea of what is in them, for "out of the abundance of the heart the mouth speaketh". And the worldliness and emptiness of the ordinary speech of the majority shows plainly Who is not in their hearts.  

We sincerely trust and earnestly pray that it may please our God to strike terror into the souls of many who read this article, that their false peace may be disturbed, and their worthless profession be exposed. Should some of the more thoughtful exclaim with the apostles, "Who then can be saved"? we answer in the words of our Lord, "With men this is impossible" (Matthew 19:26). Conclusive proof is this, my reader, that no sinner can be saved by any act of his own; and faithfulness requires us to tell you frankly that if your hope of Heaven is resting upon your act of "accepting Christ", then your house is built upon the sand. But blessed be His name, the Redeemer went on to say, "But with God all things are possible". "Salvation is of the Lord" (Jon. 2:9), not of the creature (Rom. 9:16). Then marvel not that Christ said, "Except a man be born again, he cannot see the kingdom of God" (John 3:3).  

  

  

Combined Bible: Heb 6:7-8

Two Classes of Professors   

(Hebrews 6:7,8)   

Our preceding article was entitled "The Twofold Working of the Spirit". This was suggested by the contents of the first six verses of Hebrews 6. In them we find persons belonging to two entirely different classes are spoken of. The former, one in whom a work of Divine grace had been wrought, effectually applying to them the "great salvation" of God. The latter, one upon whom a work of Divine grace was also wrought, transforming its objects to a considerable degree, yet falling short of actually regenerating them. "The Lord is good to all: and His tender mercies are over all His works" (Ps. 145:9), but the richness of His "mercy" is reserved for the objects of His great love (Eph. 2:4). So too God puts forth His power in varying degrees, proportioned to the work which He has before Him. Thus, Christ referred to His casting out of demons "with the finger of God" (Luke 11:20). Speaking to Israel, Moses said, "With a strong hand hath the Lord brought thee out of Egypt" (Ex. 13:9). When referring to the amazing miracle of the Divine incarnation Mary said, "He hath showed strength with His arm" (Luke 1:51). But when Paul prayed that God would enlighten His saints to apprehend His stupendous miracle of grace in salvation, it was that they might know "the exceeding greatness of His power to us-ward".  

God’ s power was put forth and is displayed in the natural creation (Rom. 1:20). It will be made known in Hell, upon the vessels of wrath fitted to destruction (Rom. 9:22). It is exercised upon the reprobate in this life (in some more than in others, according to His sovereign pleasure) in subduing their corruptions, restraining their sins, reforming their characters, causing them to receive the doctrine of the Gospel. But the greatest excellency and efficacy of His power is reserved for His beloved people. His power toward them is such that it exceedeth all our thoughts: "Now unto Him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us" (Eph. 3:20).  

The recognition of only one of the two distinct operations of God’ s Spirit upon men has divided theologians into two opposing camps. On the one hand, are the Arminians, who insist that Scripture teaches a common grace of God toward all men, a grace which may be despised. So far they are right, for Jude 4 expressly speaks of a class who turn "the grace of our God into lasciviousness". But they err when they teach there is no special grace, which is always efficacious upon those in whom it works. On the other side, the majority of modem Calvinists (the older ones did not) deny a common grace of God to all men, and insist in distinguishing grace to the elect only. In this they are wrong, and hence their unsatisfactory interpretations of Hebrews 6:4-6 and 10:26.  

Now as we have shown in our last article, James 1:17 tells us "Every good gift and every perfect gift is from above" etc. Two distinct "gifts" are here referred to. Scripture draws a clear line of distinction between that which God calls "good", and that which He designates "perfect". The main difference between them being that, usually, "good" is applied to something which is temporal, "perfect" to that which is spiritual. The operations of the Spirit upon the non-elect produces that which is "good", that which accomplishes a useful purpose in time, that which is serviceable to God’ s elect. But His operations upon the children of God produces that which is "perfect", i.e. spiritual, supernatural, eternal. The difference between these two classes and their relation to God in time, was clearly foreshadowed in the Old Testament. The commonwealth of Israel was the type of Christendom as a whole; the "remnant according to the election of grace" in Israel (Rom. 11:5), represented the regenerated people of God now. Hence in both the Tabernacle and the Temple there were two distinct grades of worshippers; so there are today. Those who are merely nominal Christians are the outer-court worshippers; the regenerated Christians, who have been made "kings and priests unto God" (Rev. 1:6), worship in the holy place (Heb. 10:19). Both classes are contemplated in Hebrews 6.  

In the short passage which is to be before us on this present occasion, the apostle sums up and makes a searching application of all that he has been writing about in the preceding verses, and this in the form of a parable or similitude. In the context two different classes of people are viewed, though at first it is by no means easy to distinguish between them, the reason for this being that they have so much in common. They had both enjoyed the same external privileges, had been enlightened under the same Gospel ministry, had alike been made "partakers of the Holy Spirit", and had all made a good profession. Yet, of the second class it had to be said, as Christ said to the young ruler, "One thing thou lackest", namely, the shedding abroad of God’ s love in their hearts, evidenced by leaving all and following Christ.  

The first class is addressed in the opening verses of our chapter, where the apostle bids the truly regenerated people of God "Go on unto perfection", i.e. having left the temporal shadows, seek to apprehend that for which they had been apprehended— live in the power and enjoyment of the spiritual, supernatural, and eternal. This, the apostle had said, "will we do, if God permit" (verse 3). Divine enablement was needed if they were to "possess their possessions" (Obad. 1:17), for the regenerate are just as dependent upon God as are the unregenerate. The second class are before us in verses 4-6, where we have described the principal effects which the common operations of the Spirit produce upon the natural faculties of the human soul. Though those faculties be wound up to their highest pitch, yet the music which they produce is earthly not heavenly, human not Divine, fleshly not spiritual, temporal not eternal. Consequently, they are still liable to apostatize, and even though they should not, they are certain to perish eternally.  

The apostle’ s design in this 6th chapter was to exhort the Hebrews to progress in the Christian course (verses 1-3), and to persevere therein (verses 12-20). The first exhortation is presented in verse 1 and qualified in verse 3. The motive to obedience is drawn from the danger of apostacy: (verses 4-6, note the opening "for"). His purpose in referring to this second class (of unregenerate professors, who apostatize) was, to warn against the outcome of a continuance in a state of slothfulness. Here in the similitude found in verses 6,7, he continues and completes the same solemn line of thought, showing what is the certain and fearful doom of all upon whom a regenerating work of grace is not wrought. First, however, he describes the blessedness of the true people of God.  

"For the earth which drinketh in the rain that cometh oft upon it and bringeth forth herbs meet for them for whom it is dressed, receiveth blessing from God; But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned" (verses 7,8). In taking up these verses we shall endeavor to give, first, an interpretation of them; second, make an application of their contents. The interpretation respects, in its direct and local reference the Jews, or rather, two classes among the Jews; the application belongs to all who come under the sound of the Gospel.  

The two verses quoted above are designed to illustrate and confirm the solemn admonition found in the six preceding verses, therefore are they introduced with the word "for". In the context two classes of people are in view, both of which were, according to the flesh, Jews. This we have sought to establish in our previous expositions. With the first class the apostle identified himself, note the "we" in verse 3; from the second class Paul dissociates himself, note the words "those" in verse 4 and "they" in verse 6. So, too, two different pieces of ground are now described: first, fruitful ground, which depicts those who have been truly regenerated, and who in consequence, had received the Word into good and honest hearts. Second, unfruitful ground, which represents that class against whose sin and doom the apostle was warning the Hebrews; namely, those who, however great their privileges and fair their professions, bring forth only thorns and briers, who, being rejected by God, are overtaken with swift and terrible destruction.  

"For the earth which drinketh in the rain". The prime reference is to the Jewish nation. They were God’ s vineyard (see Isaiah 5:7,8; Jeremiah 2:21 etc.). It was unto them God had sent all His servants, the prophets, and last of all His Son (see Matthew 21:35-37). The "rain" here signifies the Word, or Doctrine which the Lord sent unto Israel: "My doctrine shall drop as the rain" (Deut. 32:2 and cf. Isaiah 55:10, 11). Note how when Ezekiel was to prophesy or preach, his message would "drop" as the rain does (Ezek. 21:2 and cf. Amos 7:16). The figure is very beautiful. The rain is something which no man can manufacture, nor is the Word of human origin. Rain comes down from above, so is the Gospel a heavenly gift. The rain refreshes vegetation, and causes it to grow, so too the Doctrine of God revives His people and makes them fruitful. The rain quickens living seeds in the ground, though it imparts no life to dead ones; so the Word is the Spirit’ s instrument for quickening God’ s elect (John 3:5; James 1:18), who previously had (federal) life in Christ.  

There is nothing in nature that God assumes the more into His own prerogative than the giving of rain. The first reference to it in Scripture is as follows, "For the Lord God had not caused it to rain upon the earth" (Gen. 2:5). All rain is from God, who gives or withholds it at His pleasure. The sending of rain He appeals to as a great pledge of His promises and goodness: "Nevertheless He left not Himself without witness, in that He did good, and gave us rain from heaven" etc. (Acts 14:17). Whatever conclusions men may draw from the commonness of it, and however they may imagine they are acquainted with its causes, nevertheless God distinguishes Himself from all the idols of the world in that none of them can give rain: "Are there any among the vanities of the Gentiles that can cause rain?" (Jer. 14:22). Hence the prophet said, "Let us now fear the Lord our God, that giveth rain" (Jer. 5:24).  

The high sovereignty of God is also exhibited in the manner of His bestowal and non-bestowal of rain: "Also I have withholden the rain from you, when there were yet three months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereon it rained not withered" (Amos 4:7). Thus it is absolutely in connection with His providential sending of the Gospel to nations, cities, and individuals: it is of God’ s disposal alone, and He exercises a distinguishing authority thereon. "Now when they had gone throughout Phrygia and the region of Galatia, and were forbidden of the Holy Spirit to preach the Word in Asia, After they were come to Mysia, they assayed to go into Bithynia: but the Spirit suffered them not" (Acts 16:6, 7). God sends His Gospel to one nation and not to another, to one city and not to another— there are many large towns both in England and the United States where there is no real Gospel preached today— and at one season and not at another.  

The natural is but a shadowing forth of the spiritual. What a contrast was there between Egypt (figure of the world), and Canaan (type of the Church)! "For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out, where thou sowedst thy seed, and waterest with thy foot, as a garden of herbs. But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven: A land which the Lord thy God careth for; the eyes of the Lord thy God are always upon it, from the beginning of the year unto the end of the year... I will give you the rain of your land in his due season, the first rain and the latter rain" (Deut. 11:11, 12, 14). Thus,— there were two special wet seasons: the first in October (the beginning of Israel’ s year), when their seed was cast into the ground: the other in March when their corn was nearly grown. Hence we read, "Jordan overfloweth all his banks all the time of harvest" (Josh. 3:15, and cf. 1 Chronicles 12:15). Besides these, were many "showers" (Ps. 65:10).  

"The rain that cometh oft upon it". The reference is to the repeated and frequent ministerial showers with which God visited Israel. To them He had called, "O earth, earth, earth, hear the Word of the Lord!" (Jer. 22:29). It was looking back to these multiplied servants which Jehovah had sent to His ancient people that Christ said, "O Jerusalem, Jerusalem, that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together" (Matthew 23:37). This then was the "earth" in which were the plants of God’ s husbandry.  

In what follows to the end of the passage the apostle distributes the plants into two classes: "herbs" (verse 7), "thorns and briers" (verse 8). The former, represent those who, having believed and obeyed the Gospel, brought forth the fruits of practical godliness. These constituted that "remnant according to the election of grace" (Rom. 11:5), which obtained mercy, when the rest of their brethren according to the flesh were blinded. These still continued to be the vineyard of the Lord, a field which He cared for. They formed the first Gospel church, gathered out from the Hebrews, which brought forth fruit to the glory of God, and was blessed by Him. The latter, were made up of obstinate unbelievers on the one hand, who persistently rejected Christ and His Gospel; and on the other hand, of those who embraced the profession of the Gospel, but after a season returned again to Judaism. These were rejected of God, fell under His curse and perished.  

"And bringeth forth herbs". Several have noted the close resemblance which our present passage bears to the parable of the Sower, recorded in the Gospels. There are some notable parallels between them; the one of most importance being, to observe that in both places we have men looked at, not from the standpoint of God’ s eternal counsels (as for example, Ephesians 1:3-11), but according to human responsibility. The earth which receives the rain, is a figure of the hearts and minds of the Jews, to whom the Word of God had been sent, and to whom, in the days of Christ and His apostles, the Gospel had been preached. So our Lord compared His hearers unto several sorts of ground into which the seed is cast— observe how the word "dressed" or "tilled" presupposes the seed. What response, then, will the earth make to the repeated rains? or, to interpret the figure, What fruit is brought forth by those who heard the Gospel? That is the particular aspect of truth the Holy Spirit here has before Him.  

"And bringeth forth herbs". The verb here properly signifies the bringing forth of a woman that hath conceived with child, cf. Luke 1:31. So here the earth is said to bring forth as from a womb impregnated, the rains causing the seeds to issue in fruit. The Greek word for "herbs" occurs nowhere else in the New Testament. It appears to be a general term for vegetables and cereals. It is found frequently in the Sept. as the equivalent of the Hebrews "eseb", which has the same extensive meaning. Now just as the cultivator of land has a right to expect that, under the providential blessings of God, his toils shall be rewarded, that the seed he has sown and the ground he has tilled, should yield an increase, so had Jehovah the right to expect fruit from Israel: "And He looked that it (His vineyard) should bring forth grapes" (Isa. 5:4).  

"Meet for them by whom it is dressed". The Greek may be rightly rendered thus: equally so, as in the margin, "for whom" it is dressed: either makes good sense. "By whom" would look to the actual cultivator; "for whom," the proprietor. The apostle’ s design here is to show the importance of making a proper use of receiving God’ s Word: a "meet" or suitable response should be forthcoming. The ministry of the Gospel tests the state of the hearts of those to whom it comes, just as the fallen rain does the ground which receives it; tests it by exhibiting its character from what is brought forth by it. As it is in nature, so it is in grace; the more frequently the rain falls, and the more the ground be cultivated, the better and heavier should be the yield. Thus it is with God’ s elect. The more they sit under the ministry of the Word, and the more they seek grace to improve what they hear, the more fruit will they yield unto God. Thus it had been with the godly in Israel.  

"Receiveth blessing from God." The "blessing" here is not antecedent in the communication of mercies, for that we have at the beginning of the verse; rather is it a consequent upon the bringing forth of "herbs" or fruit. What we have here is God’ s acceptation and approbation, assuring His care unto a further improvement: "A vineyard of red wine: I the Lord do keep it; I will water it every moment; lest any hurt it, I will keep it night and day" (Isa. 27:2, 3). Three things then are included in God’ s blessing of this fruitful field: First , His owning of it: He is not ashamed to acknowledge it as His. Second , His watch-care over it, His pruning of the branches that they may bring forth more fruit (John 15:2). Third , His final preservation of it from evil, as opposed to the destruction of barren ground. All this was true of that part of Israel spoken of in Romans 11:5.  

"But that which beareth thorns and briers is rejected" (verse 8). It is important to note that in the similitude there is a common subject of the whole, which is then divided into two parts, with very different events ascribed unto each. The common subject is "the earth," of the nature whereof both parts are equally participant. Originally, and naturally, they differ not. On this common subject, on both parts or branches of it, the "rain" equally falls. And too both are equally "dressed." The difference between them lies, first, in what each part of "the earth" (Israel) produced; and secondly, God’ s dealings with each part. As we have seen, the one part brought forth "herbs" meet for the dresser or owner: a suitable response was made to the rain given and the care expended upon it. The other, which we are now to look at, is the very reverse.  

"But that which beareth thorns and briers is rejected." Everything here is in sharp antithesis from the terms of the preceding verse. There, the good ground, "bringeth forth", the Greek word signifying a natural conception and production of anything in due order and season. But the evil ground "beareth" thorns and briers, the Greek verb signifying an unnatural and monstrous production, a casting out in abundance of that which is not only without the use of means, but actually against it. As God said of His Israelitish vineyard, "He looketh that it should bring forth grapes, and it brought forth wild grapes" (Isa. 5:2). The Greek for "thorns and briers" is identical with the Sept. rendering of Genesis 3:18, which, in our Bibles, is rendered, "thorns and thistles". Three thoughts seem suggested by the term here given to the product of this evil ground. First , it brought forth that which was of no profit to its owner, that which promoted not the glory of God. Second , "thorns and briers" are of a hurtful and noxious nature: see Ezekiel 28:24, etc. Third , these terms tell us that all which is brought forth by the natural man is under the curse of God: Genesis 3:18, 4:11, 12.  

"But that which beareth thorns and briers is rejected". Land which, after cultivation, brings forth only such products, is abandoned by the farmer as worthless. The Greek word here for "rejected", signifies the setting aside as useless after trial has been made of a thing. The application of it here is to by far the greater part of the Jewish people. First , Christ had warned them "the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof" (Matthew 21:43). Second , after their full and open rejection of Himself and His Gospel, Christ told them, "Behold, your house is left unto you desolate" (Matthew 23:38). Third , proof that the Nation as a whole had been "rejected" by God, is found in Acts 2:40, when, on the day of Pentecost, Peter bade the believing remnant, "Save yourselves from this untoward generation".  

"And is nigh unto cursing". This is in sharp contrast from what was said of the good ground: "receiveth blessing from God". The word "cursing" here, means, "given over to execration", or "devoted to destruction". It was given over to be "burned", which, according to the analogy of faith, means, it would be visited with Divine judgment. Israel had become a barren tree, a cumberer of the ground, and the word had gone forth, "Cut it down"(Luke 12:7, 9). Further proof that Israel as a nation was given over to "execration", is found in the solemn incident of Christ’ s cursing of the "fig tree" (Matthew 21:19), figure of the Jews, see Matthew 24:32. True, a short respite had been granted— another "year" (Luke 13:8)— hence the "nigh unto cursing".  

"Whose end is to be burned". In Eastern lands, when a husbandman discovers that a piece of ground is worthless, he neglects it, abandons it. Next, he breaks down its fences, that it may be known it is outside the bounds of his possession. Finally, he sets fire to its weeds, to prevent their seeds being blown on to his good ground. Thus it was with Israel. In the last chapter of Acts we see how the apostle Paul warned the Jews how that God had set them aside (Acts 28:25-28), and shortly after, the solemn words of Christ in Matthew 22:7 were fulfilled, "He sent forth His armies, and destroyed those murderers, and burned up their city".  

The contents of Hebrews 6:7, 8 are not to be restricted to the regenerated and unregenerated Jews, for "as in water face answereth to face, so the heart of man to man" (Prov. 27:19). "This is a similitude most appropriate to excite a desire to make progress in due time; for as the earth cannot bring forth a good crop in harvest except it causes the seed as soon as it is sown to germinate, so if we desire to bring forth good fruit, as soon as the Lord sows His Word, it ought to strike roots in us without delay; for it cannot be expected to fructify, if it be either choked or perish. But as the similitude is very suitable, so it must be wisely applied to the design of the apostle.  

"The earth, he says, which be sucking in the rain produces a blade suitable to the seed sown, at length by God’ s blessing produces a ripe crop; so they who receive the seed of the Gospel into their hearts and bring forth genuine shoots, will always make progress until they produce ripe fruit. On the contrary, the earth, which after culture and irrigation, brings forth nothing but thorns, affords no hope of a harvest; nay, the more that grows which is its natural produce, the more hopeless is the case. Hence the only remedy the husbandman has is to burn up the noxious and useless weeds. So they who destroy the seed of the Gospel, either by their indifference or by corrupt affections, so as to manifest no sign of good progress in their life, clearly show themselves to be reprobates, from whom no harvest can be expected. The apostle then, not only speaks here of the fruit of the Gospel, but also exhorts us promptly to embrace it, and he further tells us, that the blade appears presently after the seed is sown, and that grain follows the daily irrigations". (Dr. John Calvin).  

The Lord Jesus completed His parable of the Sower by saying, "Take heed therefore how ye hear" (Luke 8:18): how you profit by it, what use you make of it; be sure that you are a good-ground hearer. Such, are those in whom, first, the Word falls, as into "an honest and good heart" (Luke 8:15), i.e., they bow to its authority, judge themselves by it, are impartial and faithful in applying it to their own failures. Second, they "receive" the Word (Mark 4:20): they make personal appropriation of it, they take it home to themselves, they apply it to their own needs. Third, they "understand" it (Matthew 13:23): they enter into a spiritual and experimental acquaintance with it. Fourth, they "keep" it (Luke 8:15): they retain, heed, obey, practice it. Fifth, they "bring forth fruit with patience" (Luke 8:15), they persevere, overcome all discouragements, triumph over temptations, and walk in the paths of obedience. Upon such the "blessing" of God rests.  

Now in contrast from the good-ground hearer, are the wayside, stony, and thorny-ground hearers. These, we believe, are they who come under the common or inferior operations of the Holy Spirit, spoken of in our last article. Let it be carefully noted, First , that even of the wayside hearer (the lowest grade of all) Christ said the Seed was "sown in his heart" (Matthew 13:19). Second , that of the stony-ground hearers it is said, "the same is he that heareth the Word, and anon with joy receiveth it" (Matthew 13:20), and "for a while believeth, and in time of temptation falls away" (Luke 8:13). Third , that of the stony-ground hearer Christ said, "Which when they have heard, go forth, and are choked with cares and riches and pleasures of this life, and bring no fruit to perfection" (Luke 8:14). Yet none of them had been born of the Spirit. All that they had brought forth, under His gracious operations, was but the works of the flesh— "thorns and briers".  

Above, in our interpretation, we called attention to the difference between the "bringeth forth" of herbs in verse 7, and the "beareth" thorns in verse 8. There is a like producing, but an unlike manner and measure. The former "Bring forth in their lives what was before conceived and cherished in their hearts. They had the root in themselves of what they bring forth. So doth the word here used signify, viz., to bring forth the fruit of an inward conception. The doctrine of the gospel as cast into their hearts, is not only rain but seed also. This is cherished by grace, as precious seed, and as from a spiritual root or principle in their hearts, bringeth forth precious fruit. And herein consists the difference between the fruitbearing of the true believers, and the works of hypocrites or false professors. These latter bring forth fruit like mushrooms, they come up suddenly, have oft-times great bulk and goodly appearance, but are merely a forced excrescence, they have no natural seed or root in the earth. They do not proceed from a living principle in the heart". (Dr. John Owen).  

Thus, it should be most carefully borne in mind that the "thorns and briers" of verse 8 have reference not to sins and wickedness as men view things, but to the best products of the flesh, as cultivated by "religion", and that, as instructed out of the Scriptures, and "enlightened" by the Holy Spirit. This is evident from the fact that the thorns and briers, equally with the "herbs", are occasioned by the same "rain" which had come oft upon the earth, and from which they sprang. However fair the professions of the unregenerate may appear in the eyes of their fellows, no matter what proficiency they may reach in an understanding of the letter of Scripture, nor what their zeal in contending for the faith, loyalty to their church, self-sacrifice in their service; yet, in the sight of Him who searcheth the heart and taketh note of the root from which things spring, all is worthless. These products or works are only the fruits of a nature which is under the curse of a holy God.  

"But that which beareth thorns and briers is rejected" i.e., of God. Little did the Jews believe this when Paul penned those words. Their great boast was that they were God’ s people, that He preferred them above all others. Nevertheless, though He yet withheld His wrath for a little space, He had disowned them. The sad analogy to this is found everywhere in Christendom today. Countless thousands who bear the name of Christ, and who have no doubts but that they are among the true people of God, are yet "rejected" by Him. Are you, my reader, among them?  

What need is there for every professing Christian to heed that word in 2 Peter 1:10, "Give diligence to make your calling and election sure"! Those who sit under the ministry of God’ s Word are upon trial, and it is high time that many of us who have been so long privileged, should call on ourselves to a strict account with respect to our improvement thereof. What are we bringing forth? Are we producing "the fruits of righteousness which are by Jesus Christ, unto the glory and praise of God" (Phil. 1:11)? If so, all praise to Him who has made us fruitful. Or are we, though not notoriously wicked persons, yet so far as fruit for God is concerned, cumberers of the ground? If upon inquiry we find ourselves at a loss to be sure of which sort of ground we belong unto, and this because of our barrenness and leanness, unless we are hardened by the deceitfulness of sin, we shall give ourselves no rest until we have better evidences of our bearing spiritual fruit.  

O let these solemn words search our hearts: "And is nigh unto cursing, whose end is to be burned". Such is the awful fate confronting multitudes of professing Christians in the churches today, who resist all exhortations to produce the fruit of godly living. Corrupt desires, pride, worldliness, covetousness, are as plainly to be seen in their lives, as are thorns and briers on abandoned ground. O what a thought! professing Christians, "nigh unto cursing"! Soon to hear their last sermon. Soon to be cut off out of the land of the living. Afterwards to hear from the lips of Christ the fearful sentence, "Depart from Me, ye cursed, into everlasting fire, prepared for the Devil and his angels" (Matthew 25:41).  

  

  

Combined Bible: Heb 6:9-11

Christians Described   

(Heb. 6:9-11)   

The passage which is to be before us is in strong and blessed contrast from what we found in verses 4-6. There we beheld a class of people highly favored, blest with grand external privileges, richly gifted, and wrought upon by the Holy Spirit. There we see the faculties of the natural man’ s soul wound up to their highest pitch: the conscience searched, the understanding enlightened, the affections drawn out, and the will moved to action. There we have described the character of a class which constitutes a very large proportion of those who profess the name of Christ. Yet, though they have never been born again, though they are unsaved, though their end is destruction, nevertheless, it is by no means an easy matter for a real child of God to identify them. Oftentimes their head-knowledge of the truth, their zeal for religion, their moral qualities, put him to shame. Still, if he weigh them in the balances of the sanctuary, they will be found wanting.  

The careful reader of the four Gospels, will discover that in the days of His flesh, the Lord Jesus healed those concerning whom nothing is recorded of their faith. The blessings which He dispensed were not restricted to His disciples. Temporal mercies were bestowed upon natural men as well as upon spiritual. And, be it carefully noted, this was something more, something in addition to, the providential goodness of the Creator, which is extended to all of Adam’ s race: "He maketh His sun to rise, on the evil and on the good, and sendeth rain on the just and on the unjust" (Matthew 5:45). Rather did those gracious acts of Christ unto the unbelieving, foreshadow that which we designated in the preceding article, the inferior operations of His Spirit. On a few Christ bestowed spiritual blessings, saving mercies; to others, He imparted temporal blessings, mercies which came short of saving their recipients.  

In our last article we made reference to James 1:17: "Every good gift and every perfect gift is from above". We believe that, in keeping with the character, theme and purpose of that epistle, those words have reference to two distinct classes of gifts, for two different classes of people: the "good" referring to those bestowed, under Gospel-ministry on the non-elect; the "perfect" imparted to God’ s own people. A scripture which we believe supplies strong corroboration of this is found in Psalm 68:18. There, in a Messianic prophecy concerning the ascension of Christ, we read, "Thou hast received gifts for men; yea, for the rebellious also": gifts are bestowed by Christ on two distinct classes. It is to be particularly observed that a part of this verse is quoted by the Spirit in Ephesians 4:8; part of it we say, for its closing words, "the rebellious also" are there omitted. And why? Because in Ephesians it is the elect of God (see Hebrews 1:3, 4 etc.) who are in view. Yet, in addition to them, Christ has received "gifts" for the "rebellious also"; that is, for the non-elect too.  

Few indeed have perceived that there is a double work of GOD being prosecuted under the ministry of the Gospel. Plain intimation of this is found in the words of Christ in Matthew 22:14, "For many are called, but few chosen." Half of the human race has never heard the Gospel; those who have, are divided into four classes, as Christ has taught us in His parable of the Sower. The "wayside" hearers are those upon whom the preaching of the Gospel produces no effect. The "stony" and the "thorny" ground hearers are they which form a very large percentage of "church members" or who are "in fellowship" with those known as "the Brethren". Of these it is said that they "for a while believe" (Luke 8:13); nor are they unproductive, yet they "bring no fruit to perfection" (Luke 8:14). In them the "enmity" of the carnal mind is, to a considerable extent, subdued; yet it is not vanquished. There is a work of the Spirit upon them, yet it falls short of the new creation. They are "called" but not "chosen".  

Only as due attention is paid to the distinction just noted, are we really able to appreciate the point and meaning of the qualifying language which the Spirit of God has used when speaking of the saving call of God’ s elect. For example, in Romans 8:28, they are denominated the called "according to His purpose", which notes a distinction from others who receive an inferior "call" according to His providence, under the general proclamation of the Gospel. So too in 2 Timothy 1:9 we read of those "called with a holy calling... according to His own purpose and grace", which is the language of discrimination, signifying there are others called yet not with "a holy calling". So again in 1 Peter 5:10, "The God of all grace, who hath called us unto His eternal glory", is in antithesis from the many who are only called unto a temporal righteousness in this world.  

It needs to be very carefully noted that the "us" of the Epistles is frequently used with a far narrower discrimination than from all the rest of the world: very often the "us" is in contrast from the great crowd of lifeless professors which ever surrounds the little handful of God’ s true people— professors which, though spiritually lifeless, are yet to be distinguished from the vast multitudes of non-professors; distinguished by a real work of the Holy Spirit upon them, but still an abortive work. Of this class the Epistle of James has much to say. Concerning them John, in his first Epistle, declares "They went out from us, but they were not of us; for if they had been of us, they would have continued with us" (Heb. 2:19). A work of "calling" must have been wrought upon them, for they had once separated from the world, and united themselves with the true people of God. Moreover, that work of "calling" must have produced such a change in them that they had been accounted real Christians, or otherwise they had not been admitted among such.  

The occasion of Christ’ s uttering those words "For many are called, but few chosen" (Matthew 22:14) is exceedingly solemn and searching. The context records the parable of the wedding-feast of the King’ s Son. First, the invitation to it had been given to the Jews, but they despised it, mistreated God’ s servants, and, in consequence, their city was destroyed. Then God’ s servants are sent forth into the Gentile highways to bring in others. But when the King inspects the guests, He sees a man "which had not on a wedding-garment". The awful sentence goes forth, "Bind him hand and foot, and take him away, and cast him into outer darkness." Immediately after, Christ said, "For many are called, but few chosen".  

Now in sharp and blessed contrast from the many professing the name of Christ who have received only the inferior call of God through the Gospel— a call which, yet, leads them to assent to the doctrine of His word, which brings them to espouse the outward cause of Christ in this world, which produces a real reformation in their ways, so that they become respectable and useful members of their community, as well as provide a measure of protection to the few of God’ s "chosen" from the openly antagonistic world;— our present passage treats of "the remnant according to the election of grace" (Rom. 11:5). This is clear from its opening words, "But, beloved, we are persuaded better things of you." The "But" sets these "beloved" ones in opposition from those mentioned in verse 8. The "better things" also points an antithesis. "Better" is an adjective in the comparative degree, set over against something which is merely "good". Those described in verses 4, 5 had good things, yet these possessed something far better. Mark how this confirms what we have said on James 1:17!  

In verses 9-12 we find the apostle doing three things: first, he expresses his good will towards the Hebrew saints; second, he declares his judgment concerning their state; third, he gives the grounds upon which his judgment was based. His aim was that they should make a proper use of what he had set before them in the first eight verses, so that on the one hand they might not be discouraged, and on the other hand not become careless. We subjoin Dr. J. Brown’ s summary of our passage. "The general meaning of this paragraph, all the parts of which are closely connected together, plainly is: The reason why I have made these awful statements about apostates, is not because I consider you whom I am addressing as apostates for your conduct proves that this is not your character, and the promise of God secures that this doom shall not be yours; but that you may be stirred up to persevering steadiness in the faith, and hope, and obedience of the truth, by a constant continuance in which alone you can, like those who have gone before you, obtain in all their perfections the promised blessings of the Christian salvation."  

"But, beloved" (verse 9). This term testified to the apostle’ s good will toward and affection in the Hebrew saints. Such an expression was more than the formal language of courtesy; it revealed the warmth of Paul’ s heart for God’ s people. Though he had spoken severely to them in Hebrews 5:11-14, it was not because he was unkindly disposed toward them. Love is faithful, and because it seeks the highest good of its objects, will reprove, rebuke, admonish, when occasion calls for it. Spiritual love is regulated not by impulse, but by principle. Herein it differs from the backboneless amiability and affability of the flesh, and from the maudlin sentimentality of the day. "We hence conclude, that not only the reprobates ought to be reproved, severely, and with sharp earnestness, hut also the elect themselves, even those whom we deem to be children of God" (John Calvin).  

"The apostle hastens to comfort and encourage, lest the Hebrews should be overwhelmed with fear and sorrow, or lest they should think that their condition was regarded by him as hopeless. The affection of the writer is now eager to inspire hope, and to draw them with the cords of love. The word ‘ beloved’ is introduced here most appositely, a term of endearment which occurs frequently in other epistles, but only once in ours; not that the apostle was not filled with true and fervent love to the Hebrew Christians, but that he felt obliged to restrain as it were his feelings, by reason of the prejudices against him. But here the expression bursts forth, as in a moment of great danger or of anxious suspense the heart will speak out in tender language (Adolph Saphir).  

"But, beloved, we are persuaded better things of you". In these words the apostle sets forth his judgment concerning the spiritual state of the Hebrews (cf. Hebrews 3:1). The "persuasion" here did not amount to an infallible certitude, but was a strong confidence based on good grounds. It is similar to what we find in Romans 15:14, "I myself also am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another". So again in 2 Timothy 1:5, "When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also." However low the spiritual condition of these Hebrews (Heb. 5:11-14), there had been, and still was found in them, fruit, such as manifested them to be truly regenerated souls. It ever holds good that a tree is known by its fruits, hence, the genuineness of my Christian profession is evidenced by what I bring forth, or its worthlessness by what I fail to produce. There may be a "form of godliness" (2 Tim. 3:5), but if the power thereof be "denied" by my works (Titus 1:16) then is it profitless and vain.  

"But, beloved, we are persuaded better things of you." It is the bounden duty of every pastor to ascertain the spiritual condition of his people: "Be thou diligent to know the state of thy flocks" (Prov. 27:23). This is very necessary if the servant of God is to minister suitably and seasonably. While he is ignorant of their state, he knows not when or how to rebuke or console, to warn or encourage. A general preaching at random is little more than a useless formality. A physician of bodies must acquaint himself with the condition of his patients, otherwise he cannot prescribe intelligently or effectually. Equally so it is with a physician of souls. The same principle holds good in the fellowship of Christians one with another. I cannot really love a brother with the Gospel-love which is required of me, unless I have a well-grounded persuasion that he is a brother.  

"And things that accompany salvation" (verse 9). The word "accompany" signifies "conjoined with", or inseparable from, that which has a sure connection with "salvation". The principal things that "accompany salvation" are sorrow for and hatred of sin, humility or self-abnegation, the peace of God comforting the conscience, godly fear or the principle of obedience, a diligent perseverance in using the appointed means of grace and pressing forward in the race set before us, the spirit of prayer, and a joyous expectation of being conformed to the image of Christ and spending eternity with Him. True Gospel faith and sincere obedience are far "better things" than the most dazzling gifts ever bestowed on unregenerate professors.  

To believe on Christ is very much more than my understanding assenting and my will consenting to the fact that He is a Savior for sinners, and ready to receive all who will come to Him. To be received by Christ, I must come to Him renouncing all my righteousness (Rom. 10:3), as an empty-handed beggar (Matthew 19:21). But more; to be received by Christ, I must come to Him forsaking my self-will and rebellion against Him (Ps. 2:11, 12; Proverbs 28:13). Should an insurrectionist and seditionist come to an earthly king seeking his sovereign favor and pardon, then, obviously, the very law of his coming to him for forgiveness requires that he should come on his knees, laying aside his hostility. So it is with a sinner who comes to Christ for pardon; it is against the law of faith to do otherwise.  

An "unfeigned faith" (2 Tim. 1:5) in Christ, is one which submits to His yoke and bows to His authority. There is no such thing in Scripture as receiving Christ as Savior without also receiving Him as Lord: "As ye have therefore received Christ Jesus the Lord, walk ye in Him" (Col. 2:6). If it be an honest and genuine faith, it is inseparably connected with a spirit of obedience, a desire to please Him, a resolve to not henceforth live unto self, but unto Him which died for me (2 Cor. 5:15). The man who really thinks he has a saving faith in Christ, but yet has no concern for His glory and no heart for His commandments, is blinded by Satan. There are things which "accompany salvation", that have a certain connection therewith. As light is inseparable from the shining of the sun, as heat is inseparable from fire, so good works are inseparable from a saving faith.  

"Though we thus speak" (verse 9). The reference is to what the apostle had said about apostates in verses 6, 8, and which had been written to these Hebrews as a solemn and searching warning for them to take to heart. "In the visible professing church, all things outwardly seemed to be equal. There are the same ordinances administered unto all, the same profession of faith is made by all, the same outward duties are attended unto, and scandalous offenses are by all avoided. But yet things are not internally equal. In a great house, there are vessels of wood and stone, as well as of gold and silver. All that eat outwardly of the bread of life, do not feed on the hidden manna. All that have their names enrolled in the church’ s book, may yet not have them written in the Lamb’ s book. There are yet better things than gifts, profession, participation of ordinances and whatever is of the like nature. And the use hereof in one word is to warn all sorts of persons, that they rest not in, that they take not up with an interest in, or participation of the privileges of the church, with a common profession, which may give them a name to live; seeing they may be dead or in a perishing condition in the meantime" (Dr. John Owen).  

"For God is not unrighteous to forget your work" (verse 10). Here the apostle makes known the ground on which his "persuasion" rested, and that was, the unchanging faithfulness of God toward His covenant promises unto His people, and why he believed that these Hebrews were numbered among them. The foundation on which confidence should rest concerning my own security unto eternal glory, as that of my fellow-Christians, is nothing in the creature. "It is of the Lord’ s mercies that we are not consumed" (Lam. 3:22). The believer’ s perseverance is not the cause but the consequence of God’ s preservation.  

"For God is not unrighteous to forget your work". A scripture which enables us to understand the force of these words is 1 John 1:9, "If we confess our sins, He is faithful and just to forgive us our sins". God is "faithful" to His covenant engagements with us in the person of His Son; "just", to the full satisfaction which He rendered unto Him. The very justice of God is engaged on the behalf of those whom Christ redeemed. His veracity towards us is pledged: "In hope of eternal life, which God, that cannot lie, promised before the world began" (Titus 1:2). And because God is immutable, without variableness or shadow of turning, He cannot go back on His own oath: "For I am the Lord, I change not; therefore ye sons of Jacob are not consumed" (Mal. 3:6). Therefore have we the absolute assurance that "He which hath begun a good work in you will finish it" (Phil. 1:6).  

"For God is not unrighteous to forget your work". Some have found a difficulty here, because these words seem to teach that heaven is a reward earned by good works. But the difficulty is more seeming than real. What God rewards is only what He Himself hath wrought in us: it is the Father’ s recognition of the Spirit’ s fruit. "The act of a benefactor in entering into engagements with his beneficiary may be wholly gratuitous, and yet, out of his act, rights may grow up to the beneficiary. The advantages thus acquired are not the less gracious, because they have become rights; for they originated in free grace" (Dr. Sampson, 1857). It may look now as though God places little value on sincere obedience to Him, that in this world the man who lives for self gains more than he who lives for Christ; yet, in a soon-coming day it shall appear far otherwise.  

"For God is not unrighteous to forget your works". "God does not pay us a debt, but performs what He has of Himself freely promised, and not so much on our works, as on His own grace in our works; nay, He looks not so much on our works, as on His own grace in our works. And this is to be ‘ righteous’ , for He cannot deny Himself . . . God is righteous in recompensing works, because He is true and faithful; and He has made Himself a debtor to us, not by receiving anything from us, but, as Augustine says, by freely promising all things" (John Calvin). They who imagine there is an inconsistency between the God of all grace "rewarding" His people, will do well to ponder carefully the Reformer’ s words.  

"Your work". We believe the reference here is to their faith. First , because he is here speaking of the "things that accompany salvation", and faith is inseparable therefrom. Second , because faith "worketh by love" (Gal. 5:6), and the very next thing mentioned in our verse is their "labor of love". Third , because in 1 Thessalonians 1:3 we read of the "work of faith, and labor of love, and patience of hope", and in Hebrews 6:11, we have their "hope" mentioned. Should it be inquired, Why did the apostle omit the express mention of "faith" here? We answer, Because their faith was so small and feeble. To have commended their faith directly, would have weakened the force of his repeated exhortations in Hebrews 3:12, 4:1, 2, 6:12, 12:1 etc. "Your work" refers not to any single work, but to a course of working, i.e., the whole course of obedience to God, of which faith is the principle moving thereunto. Evangelical obedience is thus denominated "your work" because this is what they had been regenerated unto (see Ephesians 2:10), and because such a course calls for activity, pains, toil; cf. "all diligence" (2 Pet. 1:5).  

A living faith is a working faith (James 2:17). Two things are plainly and uniformly taught throughout the New Testament. Justification is by faith, and not by works, (Rom. 4, etc.). Yet, such justifying faith is a living, operative, fruitful faith, evidencing itself by obedience to the commands of God (1 John 2:4, etc.). Christ gave Himself for us that "He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). This greatly needs emphasizing today and pressing repeatedly upon those professing to be believers in the Lord Jesus, for multitudes of these have a name to live, but "art dead" (Rev. 3:1). Their faith is not that of God’ s elect (Titus 1:1), but nothing better or different than that which the demons have (James 2:19).  

"Your faith and the labor of love", for so the Greek reads. These were the evidences upon which the apostle grounded his confidence concerning the Hebrew saints. Five things are to be noted. First this distinguishing grace, their "labor of love": let the reader turn to and ponder carefully 1 John 3:16-19; 4:7-12. "Mutual love among believers is a fruit of the Spirit of holiness, and an effect of faith, whereby being knit together in the bond of entire spiritual affection, on the account of their joint interest in Christ; and participation of the same, new, divine, spiritual nature from God, they do value, delight and rejoice in one another, and are mutually helpful in a constant discharge of all those duties whereby their eternal, spiritual and temporal good may be promoted" (Dr. John Owen). Note "labor of love": a lazy love, like that of James 2:15, 16, is no evidence of saving faith. True love is active, diligent, untiring.  

"Which ye have showed". This gives us the second feature of their love. It was not a secret and un-manifested love: but one that had been plainly evidenced in a practical way. In James 2:18 the professor is challenged to "show" his faith, today it would also be pertinent to ask many of those who bear the name of Christ to "show" their love, especially along the line of 1 John 5:2. "Which ye have showed toward His name," defines, third, the end before them in the exercise of their ardent love in ministering to the saints. The words last quoted have a threefold force. Objectively, because God’ s name is upon His people (Eph. 3:15). It is both blessed and solemn to know that whatever is done unto the people of God, whether it be good or evil, is done toward the name of Christ: Matthew 25:34-45. Formally: they ministered to the saints as the people of God. This it is which gives spiritual love its distinctive character: when it is exercised to souls because God’ s name is on them. Efficiently: the "name of God" stands for His authority. God requires His people to love one another, and when they do so out of obedience to Him, it is, necessarily, done "toward His name", having respect to His will.  

"In that ye have ministered to the saints, and do minister". This tells us, fourth, the manner in which their love had been exercised: in an untiring service. Fifth, it announces, the objects of their love, God’ s "saints". Many of God’ s people are in various kinds of temporal distress, and one reason why their loving Father permits this is, that their brethren and sisters in Christ may have the holy privilege of ministering to them: see Romans 15:25-27, 2 Corinthians 8:21, 9:11-15. But let such ministry be rendered not from sentimental considerations, nor to satisfy an uneasy conscience, still less with the object of vain glory, to gain a reputation for benevolence; rather let it be "shown toward His name". It is the owning of His authority, the conscious performance of His will, which alone gives life, spirituality and acceptance unto all those duties of love which we are able to perform to others.  

In summing up the teaching of verses 9, 10, let us observe how the apostle justified the Hebrews according to his Master’ s rule in Matthew 7:15-20. Genuine Christians give plain evidence that their profession of the Gospel is accompanied by transforming grace. The obedience of faith and the labor of love toward the saints— not from human instincts, but out of submission to the revealed will of God— both in the past and in the present, were the visible ground of Paul’ s good persuasion concerning them. It is important to note what were the particular graces singled out for mention. The apostle says nothing about their clear views of the truth, their missionary activities, zeal for "their church"— which are the things that many formal professors boast in.  

"And we desire that every one of you do show the same diligence to the full assurance of hope unto the end" (verse 11). The apostle looks back to the exhortation of v. 1 and also the solemn warning pointed in verses 4-8. His purpose had been to excite them unto a diligent persevering continuance in faith and in love, with the fruits thereof. All he had said was unto this end. The closer connection of this verse with the preceding one is: having expressed his conviction about their spiritual state, and having assured them of a blessed issue of their faith from the fidelity of God, he now presses upon them their responsibility to answer to the judgment he had formed of them, by diligent progress unto the end.  

In this verse (11) the apostle, with heavenly wisdom, makes known the proper use and end of Gospel threatenings (verses 6-8), and Gospel promises (verses 9, 10): either may be, and often are, abused. Many have looked upon threatenings as serving no other purpose than a terrifying of the minds of men, causing them to despair; as if the things threatened must inevitably be their portion. Few have known how to make a right application of them to their consciences. On the other hand, many have abused the promises of God: those who had no title to such have suffered themselves to be deceived, and to be so falsely comforted by them to lie down in a carnal security, imagining that no evil could befall them. But here the apostle reveals the proper end of each, both to believers and unbelievers: the threatenings should stir up to earnest examination of the foundation of our hope; the promises should encourage unto a constant and patient diligence in all the duties of obedience. What wisdom is needed by a minister of the Gospel to make a proper and due use of both upon his hearers!  

"And", or rather (Greek) "But we desire". In verses 9,10 the apostle had told them what was not his object in making to them the statements of verses 4-8; now he tells them what it was. The word "desire" here signifies an intense longing; without this, preaching is cold, formal, lifeless. "That every one of you": the loving care and untiring efforts of the minister should be extended to all the members of his flock. The oldest, as much as the youngest, is in need of constant exhortation. "Do show the same diligence... unto the end". Unless this be done, our profession will not be preserved nor God glorified. Paul knew nothing of that half-heartedness and sluggish neglect of the means of grace which today satisfies the generality of those bearing the name of Christ. "Give thyself wholly to them" (1 Tim. 4endash 15).  

Many are very "diligent" in their worldly business, still more are most punctual in prosecuting their round of pleasure and fleshly gratification; but there are very few indeed who exercise a godly concern for their souls. To an earnest endeavor after personal holiness, the work of faith and labor of love, the vast majority of professors are strangers, nor can they be persuaded that any such things are required or expected from them. They may be regular attenders of "church" from force of custom; they may perform certain acts of charity for the sake of their reputation; but to be really exercised in heart as to how they may please and honor God in the details of their lives, they know nothing and care still less. Such are destitute of those things which "accompany salvation"; they are deluded and lost souls. Make no mistake, my reader, unless there is in you a work of faith in keeping God’ s commandments, and a labor of love toward His saints as such, then "the root of the matter" (Job 19:28) is not in you. This is the test of profession, and the rule whereby each of us shall be measured.  

Nor can this work of faith and labor of love be persisted in without studious diligence and earnest endeavor. It calls for the daily searching of the Scriptures, and that, not for intellectual gratification, but to learn God’ s will for my walk. It calls for watchfulness and prayer against every temptation which would turn me aside from following Christ. It requires that I should rightly abstain from "fleshly lusts that war against the soul" (1 Pet. 2:11), yielding myself unto God as one that is passed from death unto life, and my members "as instruments of righteousness unto God" (Rom. 6:13). It requires that I "lay aside every weight" (whatever hinders vital godliness) and the sin which doth so easily beset (the love of self), and run (which calls for the putting forth of all our energies) the race that is set before us" (Heb. 12:1, 2),and that race is a fleeing from the things of this doomed world, with our faces set steadfastly towards God. Those who despise, or even continue to neglect such things, are only nominal Christians.  

This "diligence" is to be shown "to the full assurance of hope". Full assurance here signifies a firm conviction or positive persuasion. "Hope" in the New Testament means an ardent desire for and strong expectation of obtaining its object. Faith looks to the Promiser, hope to the things promised. Faith begets hope. God has promised His people perfect deliverance from sin and all its troubles, and full enjoyment of everlasting glory with Himself. Faith rests on the power and veracity of God to make good His word. The heart ponders these blessings, and sees them as yet future. Hope values and anticipates the realization of them. Like faith, "hope" has its degrees. "Full assurance of hope" signifies a steady prevailing persuasion, a persuasion which issues from faith in the promises made concerning "good things to come". The "diligence" before mentioned, is God’ s appointed means toward this full assurance: compare 2 Peter 1:10, 11. To cherish a hope of Heaven while I am living to please self is wicked presumption. "Unto the end": no furloughs are granted to those called upon to "fight the good fight of faith" (1 Tim. 6:12); there is no discharge from that warfare as long as we are left upon the field of battle. No spiritual state is attainable in this life, where "reaching forth unto those things which are before" (Phil. 3:13) becomes unnecessary.  

  

  

Combined Bible: Heb 6:12-15

Perseverance   

(Hebrews 6:12-15)   

Two exhortations were set before the Hebrew Christians in the 6th chapter of this epistle

Combined Bible: Heb 6:16-20

Anchor of the Soul   

(Hebrews 6:16-20)   

In our last article we saw that the Holy Spirit through Paul exhorted the people of God to "be not slothful, but followers of them who through faith and patience inherit the promises" (verse 12). This declaration was illustrated and exemplified from the history of one who has been highly venerated both by Jews and believing Gentiles, namely, Abraham, of whom it is here declared, "after he had patiently endured, he received the promise" (verse 16). We cannot but admire again the heavenly wisdom given to the apostle, inspiring him to bring in Abraham at this particular point of his epistle. In chapter 3 we saw how that, before he set forth the superiority of Christ over Moses, he first made specific mention of the typical mediator’ s faithfulness (verse 5); so here, ere setting forth the superiority of Christ over Abraham (which is done in Hebrews 7:4), he first records his triumphant endurance. How this shows that we ought to use every lawful means possible in seeking to remove the prejudices of people against God’ s truth!  

The mention of Abraham in Hebrews 6 should occasion real searchings of heart before God on the part of all who claim to be Christians. Abraham is "the father of all them that believe" (Rom. 4:11), but as Christ so emphatically declared to those in His day who boasted that Abraham was their father, "If ye were Abraham’ s children, ye would do (not merely "ye ought to do"!) the works of Abraham" (John 8:39), and as Romans 4:12 tells us, Abraham is "the father of circumcision (i.e., spiritual circumcision: Colossians 2:11) to those who are not of the (natural) circumcision only, but who also walk in the steps of that faith of their father Abraham". In his day (1680) John Owen said, "It is a sad consideration which way and by what means some men think to come to Heaven, or carry themselves as if they think so. There are but Jew who deem more than a naked profession to be necessary thereunto, but living in all sorts of sins, they yet suppose they shall inherit the promises of God. This was not the way of the holy men of old, whose example is proposed to us. True, some think that faith at least be necessary hereunto, but by faith they understand little more than a mere profession of true religion".  

It behooves us, if we value our souls, to examine closely the Scriptural account of the nature and character of Abraham’ s faith. It was far more than a bare assenting to the veracity of God’ s Word. It was an operative faith, which caused him to separate himself from the world (Heb. 11:8,9), which led him to take the place of a stranger and pilgrim down here (Heb. 11:13), which enabled him to patiently endure under severe trials and testings. In the light of other scriptures, the words, "patiently endured" (Heb. 6:15) enable us to fill in many a blank in the Genesis history. Patiently "endured" what? Mysterious providences, the seeming slowness of God to make good His promises, that which to sight and sense appeared to repudiate His very love (Gen. 22:2). Patiently "endured" what? The attacks of Satan upon his faith, the insinuations of the Serpent that God had ceased to be gracious, the temptation of the Devil to be enriched by the king of Sodom (Gen. 14:21). Patiently "endured" what? The cruel sneers, the biting taunts, the persecution of his fellow-men, who hated him because his godly walk condemned their ungodly ways. Yes, like his Redeemer afterwards, and like each one of his believing children today, "he endured the contradiction of sinners against himself".  

But the Holy Spirit had another design here in referring to the case of Abraham. Having so faithfully warned us of the danger of apostasy, having so earnestly set before us the imperative need of faithful perseverance, He now closes this lengthy parenthesis with a most glorious message of comfort, which is designed to set the hearts of God’ s children at perfect rest, allay their fears of uncertainty as to their ultimate issue, strengthen their faith, deepen their assurance, and cause them to look forward to the future with the most implicit confidence. It is ever God’ s way to wound before He heals, to alarm the conscience before He speaks peace to it, to press upon us our responsibility ere He assures of His preserving power. "For it is God which worketh in you both to will and to do of His good pleasure", is preceded by "work out your own salvation with fear and trembling" (Phil. 2:12, 13).  

And what is it that the Holy Spirit here uses to comfort the hearts of God’ s tried and troubled and trembling people? Why, the wondrous and glorious Gospel of His grace. This He does by now making known the deeper design and significance of His reference to Abraham. He shows that the promise which God made to "the father of all that believe", to which promise He designed to add His oath, concerned not Abraham alone, but is, without fail, to be made good to all his spiritual seed. Yea, He shows how God’ s dealings with Abraham in time, were but a shadowing-forth on this earth-plane of His covenant-transactions with Christ and His seed in Heaven ere time began. May the Lord grant the much-needed wisdom, guidance and grace, that both the writer and reader may be led to a fight and clear apprehension of this most blessed subject.  

Ere turning to verse 16 let us attempt to show the connection of our present passage with its context, by giving a brief analysis of the verses which were before us in the preceding article. 1. Abraham is set before us as an example: verse 12 and the opening "For" of verse 13. 2. God made promise to Abraham: verse 13. 3. That promise had immediate reference to Christ and the benefits of His mediation: Galatians 3:16. 4. In addition to His promise, God placed Himself on oath to Abraham: verse 13. 5. The peculiar nature of that oath: God sware by Himself: verse 13. 6. God sware by Himself because there was none greater to whom He might appeal: verse 13. 7. Abraham’ s faith, resting on the ground of God’ s promise and oath, patiently endured and obtained the promise: verse 15.  

The emphatic and important words of verse 15 are its opening "And so", or "And thus", the reference being to the absolute faithfulness of the divine promise, followed by the divine oath, namely "Surely, blessing I will bless thee" (verse 14). In other words, God’ s oath to Abraham was the guarantee that He would continue to effectively work in him and invincibly preserve him to the end of his earthly course, so that he should infallibly enter into the promised blessing. Though Abraham was to be left in the place of trial and testing for another seventy-five years, his entrance was not left contingent upon his own mutable will. Though it is only through "faith and patience" any inherit the promises (verse 12), yet God has solemnly pledged Himself to sustain these graces in His own unto the end of their wilderness journey and right across Jordan itself, until entrance into Canaan is secured: "These all died in faith" (Heb. 11:13).  

"For men verily sware by the greater: and an oath for confirmation is to them an end of all strife" (verse 16). The design of this verse is to give us an explanation of why it is that the great God has placed Himself on oath. When we consider who He is and what He is, we may well be amazed at His action. When we remember His exalted majesty, that he "humbles" Himself to so much as "behold" the things that are in heaven (Ps. 113:6), there is surely cause for wonderment to find Him "swearing" by Himself. When we remember that He is the God of Truth, who cannot lie, there is reason for us to enquire why He deemed not His bare word sufficient.  

"For men verily sware by the greater: and an oath for confirmation is to them an end of all strife". The opening "for" looks back to God "sware by Himself" of verse 13. The apostle here appeals to a custom which has obtained among men in all ages. When one party avers one thing, and another, another, and each stands firmly by what he says, there is not only mutual contradiction, but endless strife. Where matters of interest and importance are concerned between two or more men, the difference between them can only be settled by them being placed on oath. In such cases an oath is necessary for the governing and peace of mankind, for without it strife must be perpetual, or else ended by violence. Thus, the purpose or design of oaths among men is to place bounds upon their contradictions and make an end of their contentions.  

Strikingly has Dr. John Owen pointed out in his remarks upon verse 16: "As these words are applied to or are used to illustrate the state of things between God and our souls, we may observe from them: First, that there is, as we are in a state of nature (looking at the elect as the descendants of fallen Adam — A.W.P.), a difference and strife between God and us. Second, the promises of God are gracious proposals of the only way and means for the ending of that strife. Third, the oath of God interposed for the confirmation of these promises (better, "in addition to" the promises — A.W.P.) is every way sufficient to secure believers against all objections and temptations in all straits and trials, about peace with God through Jesus Christ".  

"Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by oath" (verse 17). The relative "wherein" or "wherefore" has, we believe, both an immediate connection with verse 16, and a more remote one to what has been declared in verse 13. Regarding it, first, as a conclusion drawn from the general principle enunciated in the preceding verse, its force is this: since an oath serves to establish man’ s words among his fellows, the great God has condescended to employ this means and method to confirm the faith of His people. Because an oath gives certainty among men unto the point sworn to, God has graciously deigned that the heirs of promise shall have the comfort of a Divine dual certainty. The more remote connections with verse 13 will appear in the course of our exposition: it is to here give assurance that what God so solemnly pledged Himself to do for and give unto Abraham, is equally sure and certain to and for all his children — the "wherein" signifies "in which" oath.  

God’ s design in swearing by Himself was not only that Abraham might be fully persuaded of the absolute certainty of His blessing, but that the "heirs of promise" should also have pledge and proof of the immutability of His counsel concerning them; for the mind and will of God was the same toward all of the elect as it was toward the patriarch himself. Though we are lifted to a much greater height in these closing verses of Hebrews 6, yet the application which the apostle is here led to make of God’ s dealings with Abraham, is identical in principle with what we find in Romans 4. There we read of Abraham believing God and that it was counted unto him for (better "unto") righteousness, and in verse 16 the conclusion is drawn: "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed"; while in verses 23, 24 we are told, "Now it was not written for his sake alone, that it was reckoned to him, but for us also, to whom it shall be reckoned, if we believe on Him that raised up Jesus our Lord from the dead"— cf. Galatians 3:29.  

We come now to enquire, What is the "immutability of His counsel" which God determined to show the more abundantly unto the heirs of promise? To ascertain this, we need first to consider God’ s "counsel". Like the expression the "will of God", His "counsel" has a double reference and usage in the New Testament. There is the revealed "will" of God, set forth in the Scriptures, which defines and measures human responsibility (1 Thess. 4:3, e.g.,), but which "will" is perfectly done by none of us; there is also the secret and invincible will of God (Rom. 9:19, etc.,), which is wrought out through each of us. So we read, on the one hand, that "the Pharisees and lawyers rejected the counsel of God against themselves" (Luke 7:30); while on the other hand, it is said of the crucifiers of Christ, they "were gathered together for to do whatsoever Thy hand and Thy counsel determined before to be done" (Acts 4:27, 28). The "immutability of His counsel" declares plainly in which of the two senses the term is to be taken in Hebrews 6.  

The "counsel" of God in Hebrews 6:17 signifies His everlasting decree or eternal purpose. It is employed thus of Christ’ s death in Acts 2:23, "Him, being delivered by the determinate counsel, and foreknowledge of God". It bears the same meaning in Ephesians 1, as is abundantly clear if verse 9 be compared with verse 11: in the former we read, "Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself"; in the latter it is said, "being predestinated according to the purpose of Him who worketh all things after the counsel of His own will". Both of those verses take us back to the Divine determination before this world was created; equally plain is it that both of them are treating of the eternal resolutions of God concerning the salvation of His people: cf. 1 Thessalonians 2:13.  

Still more specially the "counsel" of God in Hebrews 6:17 concerns the holy and wise purpose of His will to give His Son Jesus Christ to be of the seed of Abraham for the salvation of all the elect, and that, in such a way, and accompanied by such blessings, as would infallibly secure their faith, perseverance, and entrance into Glory. In other words, the "counsel" of God respects the agreement which He entered into with Christ in the Everlasting Covenant, that upon His fulfillment of the stipulated conditions, the promises made to Him concerning His seed should most certainly be fulfilled. Proof of this is found in comparing Luke 1:72, 73, with Galatians 3:16, 17. In the former we read of Zacharias prophesying that God was "to remember His holy covenant, the oath which He sware to our father Abraham". In the latter, the Holy Spirit brings out the hidden meaning of God’ s dealings with the patriarch: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, the covenant, that was confirmed before of God in Christ".  

Referring to the covenants made by Jehovah with the patriarchs, as affording so many types of that Everlasting Covenant (Heb. 13:20) made with Christ, Mr. Hervey (1756) when refuting the terrible heresies of John Wesley, wrote: "True, it is recorded that God made a covenant with Abraham, with Isaac, with Jacob, and with David: but were they in a capacity to enter into a covenant with their Maker? to stand for themselves or be surety for others? I think not. The passages mean no more than the Lord’ s manifesting, in an especial manner, the grand Covenant to them, ratifying and confirming their personal interest in it, and further assuring them that Christ, the great Covenant-Head, should spring from their seed. This accounts for that remarkable and singular mode of expression which often occurs in Scripture: ‘ I will make a covenant with them’ . Yet there follows no mention of any conditions but only a promise of unconditional blessings".  

Now what is particularly important to note here is, that God was "willing more abundantly to show unto the heirs of promise, the immutability of His counsel", and therefore, "confirmed it by (or as the margin much more accurately renders it "interposed Himself by") an oath". This leads us to call attention to the distinction between God’ s "counsel" and His "promise". His "counsel" is that which, originally, was a profound and an impenetrable secret in Himself; His "promise" is an open and declared revelation of His will. It is most blessed to perceive that God’ s promises are but the transcripts of His eternal decrees; His promises now make known to us in words the hitherto secret counsels of His heart. Thus, "the immutability of His counsel" is that from which His sure promises proceed and by which it is expressed.  

But in addition to His promise, God was willing "more abundantly" to "show", or reveal, or make known to His people, the unchangeableness of His counsel. All proceeds from the will of God. He freely purposed to give unto the elect, while they are in this world, not only abundant, but "more abundant" proofs of His everlasting love (Jer. 31:3), His gracious concern for their assurance, peace and joy. This He did by "interposing Himself by an oath". The Greek word which the A.V. has rendered in the text "confirmed", has for its prime meaning "to mediate" or "intervene". This at once directs our thoughts to the Mediator, of whom Abraham was the type. It was to Christ that the original Promise and Oath were made. Hence, in Titus 1:2 we read, "In hope of eternal life, which God, that cannot lie, promised before the world began": as the elect were not then in existence, the promise must have been made to their Head. Concerning God’ s oath to Christ we read, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek" (Ps. 110:4).  

Now it is not unto all mankind, but only unto a certain number of persons to whom God designs to manifest the immutability of His counsel, and to communicate the effects thereof. These are here denominated "the heirs of promise" which includes all the saints of God both under the Old and New Testament. They are called "heirs of promise" on a double account: with respect unto the promise itself, and the thing promised. They are not yet the actual possessors, but waiting in expectation (cf. Hebrews 1:14): proof of this is obtained by comparing Hebrews 11:13, 17, 19. In this the members are conformed to their Head, for though Christ is the "Heir of all things" (Heb. 1:2), yet He, too, is "expecting" (see Hebrews 10:13). The "heirs of promise" here are the same as "the children of promise" in Romans 9:8.  

"That by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (verse 18). In order to simplify our exposition of this verse, we propose taking up its contents in their inverse order, and doing so under a series of questions. First, what is "the hope set before us?" Where is it thus "set before us", What is meant by "fled for refuge to lay hold upon the hope"? What is the "strong consolation"? How do the "two immutable things" supply this strong consolation?  

In seeking to ascertain the character of "the hope" of verse 18 it needs to be carefully distinguished from the "strong consolation", which at once intimates that it is not the grace of hope within the heart of the believer. Further corroboration of this is found in the words, "set before us", which clearly speaks of what is objective rather than subjective; and too, it is to be "laid hold of". Moreover, what is said of this "hope" in verse 19 excludes the idea of an internal expectation. The needed help is found in 7-19 where of the "better hope" it is said, "by the which we draw nigh unto God": John 14:6, Ephesians 2:18, etc. In 1 Timothy 1:1, the Lord Jesus Christ is distinctly designated "our Hope", and is He not the One whom God hath "set before" His people? Is not "that blessed Hope" for which we are to be "looking" (Titus 2:13), Christ Himself?  

Where is it that Christ is "set before us" as "the hope"? Surely, in the Gospel of God’ s grace. It is there that the only hope for lost sinners is made known. The Gospel of God is "the Gospel of Christ" (Rom. 1:16), for it exhibits the excellencies of His glorious person and proclaims the efficacy of His finished work. Therefore in Romans 3:25, it is said of Christ Jesus, "Whom God hath set forth a propitiation through faith in His blood"; while to the Galatians Paul affirmed, "before whose eyes Jesus Christ hath been evidently (openly) set forth among you — crucified". In the Gospel, Christ is presented both as an Object of Faith and an Object of Hope. As an Object of Faith it is what He has done for the elect, providing for them a perfect legal standing before God: this is mainly developed in Romans. As an Object of Hope it is what Christ will yet do for His people, bring them out of this wilderness into the Promised Land. In Hebrews we are seen as yet in the place of trial, moving toward the Inheritance.  

What is meant by "fled for refuge to lay hold upon the hope set before us"? It expresses that which the Gospel requires from those who hear it — appropriating it unto one’ s self. Saving faith is explained under various figures. Sometimes as "believing", which means the heart resting upon Christ and His finished work. Sometimes as "coming to Christ", which means a turning from every other refuge and closing with Him as He is set forth in the Gospel. Sometimes as a "setting to our seal that God is true" (John 3:33 cf. Isaiah 44:5), which means ratifying His testimony by our receiving it. Sometimes as the committal of our soul and its eternal interests into the hands of the Lord (2 Tim. 1:12). Sometimes as a "submitting ourselves unto the righteousness of God" (Rom. 10:3), which means repudiating our own works and resting upon the vicarious obedience and sacrifice of Christ. Here, it is pictured as a "fleeing for refuge", the figure being taken from an Old Testament type.  

Under the Law, God made merciful provision for the man who had unintentionally slain another: that provision was certain cities appointed for refuge for such. Those cities are spoken of in Numbers 35, Deuteronomy 19, Joshua 20. Those cities were built on high hills or mountains (Josh. 20:7), that those seeking asylum there, might have no difficulty in keeping them in sight. So the servants of Christ who hold Him up, are likened unto "a city which is set upon a hill" (Matthew 5:14). They were a refuge from "the avenger of blood" (Josh. 20:3): cf., "flee from the wrath to come" (Matthew 3:7). They had a causeway of stones approaching them as a path to guide thereto (Deut. 19:3): so in the Gospel a way of approach is revealed unto Christ. Those who succeeded in entering these cities secured protection and safety (Num. 35:15): so Christ has declared "him that cometh to Me I will in no wise cast out" (John 6:37).  

Now the particular point to be noted in the above type is that the one who desired shelter from the avenger of blood had to personally flee to the city of refuge. The figure is very impressive. Here was a man living in peace and comfort, fearing none; but having now slain another at unawares, everything is suddenly changed. Fear within, and danger without, beset on either hand. The avenger of blood threatens, and nothing is left but to flee to the appointed place of refuge, for there alone is peace and safety to be found. Thus it is with the sinner. In his natural condition, a false serenity and comfort are his. Then, unawares to him, the Holy Spirit convicts him of sin, and he is filled with distress and alarm, till he cries, "What must I do to be saved"? The Divine answer is, "Flee for refuge and lay hold of the hope set before us".  

But let us not fail to note here the immeasurable superiority of Christianity over Judaism as seen in the vast difference between the "refuge" under the Law, and that made known in the Gospel. The cities of refuge were available only for those who had unintentionally killed a person. But we have been conscious, deliberate, lifelong rebels against God; nevertheless Christ says, "Come unto Me all ye that labor and are heavy-laden, and I will give you rest". Again, the manslayer in the city was safe, yet his very refuge was a prison: it is the very opposite with the believer — Christ opened for him the prison-door and set him at liberty (Isa. 61:2), Christ "makes free" (John 8:36). Again, in entering the city of refuge he turned away from his inheritance, his land and cattle; but the one who lays hold of Christ obtains an inheritance (1 Pet. 1:4). For the manslayer to return to his inheritance meant death; for the Christian, death means going to his inheritance.  

Those who have fled to Christ to "lay hold on eternal life" (1 Tim. 6:12), are entitled to enjoy "strong consolation". On this the Puritan Manton said, "There are three words by which the fruits and effects of certainty and assurance is expressed, which imply so many degrees of it: peace, comfort, and joy. Peace, denotes rest from accusations of conscience. Comfort, a temperate and habitual confidence. Joy, an actual feeling, or high-tide of comfort, an elevation of the saints". Strong consolation is a firm and fixed persuasion of the love of God toward us, and the assurance that "our light affliction, which is but for a moment, worketh for us a far more exceeding eternal weight of glory" (2 Cor. 4:17). "David encouraged himself in the Lord his God" (1 Sam. 30:6).  

It remains for us now to consider what it is which supplies and supports the "strong consolation" in the believer. This is stated at the beginning of our verse: "That by two immutable things in which it is impossible for God to lie". These are, His promise and His oath. The assurance of the believer rests upon the unchanging veracity of God. Were He influenced by His creatures, God would be constantly changing His plans (as we do), willing one thing today and another tomorrow; in such case who could confide in Him? None, for no one would know what to expect; thus, all certainty would be at an end. But, blessed be His name, our God is "without variableness or shadow of turning" (James 1:17), and therefore the immutability of His counsel is the very life of our assurance.  

For the stay of our hearts and the full assurance of our faith, God has graciously given to us an irrevocable deed of settlement, namely, His promise, followed by His oath, whereby the whole inheritance is infallibly secured unto every heir of promise. Heaven and earth shall pass away, but God’ s words never shall (Luke 21:33). All the promises recorded in Scripture are but copies of God’ s assurances made to Christ for us from everlasting, so that the Divine oaths and covenants mentioned in Holy Writ are but transcripts of the original Covenant and Oath between God and Christ before the foundation of the world. Note how the words "impossible for God to lie", link up with "in hope of eternal life, which God, that cannot lie, promised before the world began" (Titus 1:2)!  

Near the close of the previous article we pointed out how that the deeper and spiritual significance of God’ s promise and oath to Abraham in Genesis 22 has been missed by most of the commentators, through their failure to see in him a type of Christ as the Head and Father of God’ s elect. There we find God swearing to the patriarch, "Blessing I will bless thee." The application of these words to Christ as the Representative of His people is clearly seen in Psalm 45:2, where God says to Him who is Fairer than the children of men, "God hath blessed Thee forever". Let it also be pointed out that God’ s promise and oath to David in Psalm 89 also gives an adumbration of His transactions with the Mediator before the world began: "My Covenant will I not break... His seed shall endure forever" (verses 34-36). Thus, our "strong consolation" issues from the implicit assurance that God has bound Himself in Christ to "bless" His people. "For all the promises of God in Him (Christ) are Yea, and in Him Amen" (2 Cor. 1:20)!  

"Which (hope) we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil" (verse 19). We deeply regret that we feel obligated to part company with every commentator that we have consulted on this verse. Owing to the general mistake of making the "hope" of verse 18 a subjective one, hardly any two are agreed upon the meaning of the "anchor" here. Some regard it as God’ s promise; others, His oath; others, Christ’ s priesthood; others, the believer’ s assurance; and so on. The only point upon which there is common consent is, that the figure is dropped in the very next clause!— "entereth into that within the veil". Below we give the literal rendering of Bagster’ s Interlinear.  

"Which as an anchor we have of the soul both certain and firm, and entering into that within the veil". Now an anchor is used for securing a ship, particularly in times of storm, to prevent it from drifting. It is an invisible thing, sinking down beneath the waters and gripping firmly the ground beneath. The winds may roar and the waves lash the ship, but it rides them steadily, being held fast by something outside itself. Surely the figure is plain. The "anchor" is Christ Himself, sustaining His people down here in this world, in the midst of the wicked, who are likened unto "the troubled sea, when it cannot rest" (Isa. 57:20). Did He not declare, "Neither shall any pluck them out of My hand" (John 10:28)? Certainly there is nothing in us "both sure and steadfast": it is the love (John 13:1), power (Matthew 28:18, 20), and faithfulness (Heb. 7:25) of Christ which is in view.  

"Whither the Forerunner is for us entered, Jesus, made an High Priest forever, after the order of Melchizedek" (verse 20). Surely this explains for us the previous verse: it was the entrance of Christ into Heaven which settles fast the "Anchor" within the veil! It was for us Christ has gone on High! A "forerunner" is one who has already traversed every step of the race which is set before us (Heb. 12:1,2), and who has entered into possession of that toward which he ran. Because Christ has been where we now are, we shall soon be where He now is. Thus, the force of this figurative title of our Redeemer is not only designed to give assurance of our security, but to show us where that security lies entirely outside of ourselves: held fast by a triumphant and ascended Christ. Hence the force of His name here: "Jesus", who "shall save his people from their sins" (Matthew 1:21).  

Condensing from Dr. Owen’ s excellent remarks:— Christ is a "Forerunner" for us, First, by way of declaration. It belongs unto a forerunner to carry tidings and declare what success has been obtained in the affair of which he is to render account. So when the Lord Christ entered Heaven, He made an open declaration of His victory by spoiling principalities and leading captivity captive: see Psalm 45:4-6, 68:18, 24-26. Second, by way of preparation. This He did by opening the way for our prayers and worship: 10:19-22 and making ready a place for us, John 14:2, 3. Third, by way of occupation. He has gone into Heaven, in our name, to take possession and reserve it for us: Acts 26:18, 1 Peter 1:4.  

"Made an high priest forever, after the order of Melchizedek". Having warned us of our danger (Heb. 5:11endash 6:8), having exhorted us to continue pressing forward (Heb. 6:11-15), having assured our hearts of infallible preservation (Hebrew 6:16-19), the apostle now returns to the very point he had dropped at Hebrews 5:10. This final clause of Hebrews 6 forms a pertinent and perfect transition between the apostle’ s digression at Hebrews 5:11 and onwards, and the description of Christ’ s priesthood which follows in chapter 7, etc. He now declares who and what that "Forerunner" was, who for us has gone on High, even Jesus, our great High Priest. The apostle has led us on to the "perfection" which he mentioned at the beginning of this chapter (Heb. 6:1, 3)— Christ within the veil!  

  

  

Maclaren: Heb 6:7

A Field Which The Lord Hath Blessed

The earth, which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God.'--Heb. 6:7.

THIS is a kind of parable or allegory in which echoes of many scriptures are gathered up. The comparisons of the process of forming character to the growth of a plant, of divine influences to the rain, of the discipline of life to husbandry, of holy deeds to fruit, are common to all languages; and recall many sayings of lawgiver and prophets, as well as many of the parables of our Lord. Especially there seems to be allusion here to the two parables of the Sower and the field that brought forth wheat and tares. But the old illustrations appear here with a somewhat new setting. The writer extends his vision beyond the fact of growth and fruitfulness to that which precedes it and to that which follows it. For fruitfulness there must be the drinking in of the rain from heaven. And if there be fruitfulness there will be God's blessing.

Then, further, in His estimate there are only two kinds of soil, one which bears wholesome fruits, and on which falls the perpetual dew of heaven's benediction, the other which brings forth thorns and briars, and on which fall the lightnings of a curse that burns it and its miserable crop. Both soils are typical of professing Christians; in one or other of them each of us finds His likeness.

I. So Then Consider, First, The Eager Reception Of Divine Influences.

In these Eastern lands all that is wanted to turn the desert into a paradise is irrigation. In the human heart what is wanted to bring forth fruit is, first, the reception of God's gifts and help. That goes dead in the teeth of a great deal of what we call' culture,' and for want of believing it, and acting on it; much of the so-called culture is only elaborate vanity. It is no use trying to grow fruits in the desert until, as the men who made the Suez Canal did, you first of all bring the sweet water,' and then you will get your garden. Productivity, to use long words, begins with receptivity. You must first take in what God sends upon you before you can bring forth what God asks from you. The earth that drinketh in the rain' is the earth that bringeth forth the fruit.'

What is this rain that cometh oft, the reception of which is the indispensable preliminary to all true fruitfulness? If there be, as I suppose there is, some echo and reminiscence here of Isaiah's word about' the rain coming down and the snow from heaven,' then the metaphor points to the Word of God that goeth forth out of His mouth.' And though I by no means take that to be the exclusive or even the principal application of the symbol, I cannot help dwelling upon that view for a moment. And in that aspect it comes to be this, if a Christian man wants to be fruitful let him begin by receiving, with interest and attention, into his heart the truth in God's word. One main reason for the defects of our modern Christianity is that the average Christian man cares so little about his Bible; and has no real deep grip of, nor absorbed interest in, the great truths that it sets forth. No man gets any good out of a book or of a truth to which he does not attend with awakened interest and quickened curiosity. Look how you read your newspapers, and how interested you are in some trashy fiction, and contrast that with the way in which you read your Bibles. Do you drink in this Word, do you long to know more of the deep harmonies, of the profound mysteries, of the flashing illumination which it brings to all hearts that long for it? Can you say I have desired Thy testimonies more than all hidden riches'? My brother, there will be but few and shrivelled and immature fruits upon our lives unless they are planted by the rivers of water,' that is to say, as the psalm interprets it, unless we meditate on His law day and night.'

But there is a wider application to be given, as I take it, to the figure. The rain which cometh oft upon' the fruit-bearing earth, is a symbol for the whole sum of divine influences affecting mind, heart, conscience, will, and the whole inner man. From God there is ever streaming down upon His world, and especially upon His Church, spiritual influences reducible to no external agency, which find their way into the inmost heart. These come, not like the inadequate symbol of my text, in occasional showers, but they come rather as the rays come from the sun, by continual pulsating outwards, and perpetual efflux. So the prime requisite for fruit-bearing is the eager reception of all God's influences upon our spirits.

I venture to put what I have to say about this matter into four simple precepts. Desire them; expect them; welcome them; use them. So we shall drink them in.

Desire them. If there is a continual flowing out from God, by reason of His very nature, of these gracious influences to enlighten and to strengthen and to purify, then to desire them is to possess them, and without desiring them there is no possession. The heart opens when it desires, and the water finds its way, as is the nature of water, into the narrowest chink that it meets as it flows. Wherever there is a tiny crack there will be a little stream, and the wider the opening the fuller the blessing. Desire brings God; and they whose hearts are opened are they whose hearts are filled. Do you want the rain that comes down? Have you any wish to be made any better than you are. Would it be inconvenient to you if there came to you the efflux of the divine power, that would make you ashamed of your present Christianity, and would lift you up into heights of consecration, of daily honesty, and transparent business purity which perhaps do not mark you at present? Dear brethren, if many Christian people would be honest with themselves they would more often find out that, in spite of all their prayers, which come from their teeth outwards, they do not want more of God's influences, and would feel it extremely inconvenient to be laid hold of by a sanctifying power that should deliver them from the sins that they like. Desire, and you possess.

Expect and you will get. God cannot disappoint, and never did disappoint, expectations which turn to Him with the consciousness of need and the yearning for supply. But we limit His gifts because we limit our expectations of them; and instead of widening these to the large infinitude of His bestowments, we shrink His bestowments to the miserable narrowness of our expectations. Suppose a king were to send out a proclamation that any man might come to his treasuries, and take away as many sacks full of gold as he liked, and the more the better; do you think he would consider himself most honoured by the man that brought a wagon or by him who brought a basket? We bring our little vessels to the great fountain, and we put it to shame by the smallness of the expectations with which we meet the largeness of the promises. Expect the gift, and the gift will answer and vindicate --ay! and put to shame--your expectation. Desire them; expect them.

Welcome them. There is a vulgar, old proverb that says, Put out your tubs when it is raining.' Be sure that when the gift is falling you fling your hearts wide for its acceptance. Such welcome will not be given unless there be a profound sense of need, an almost painful consciousness of deficiency and failure, and unless there be above all a firm and confident expectation and faith in His bestowments. If we desired eagerly the coming of the blessing, how our hearts would leap when the blessing came. It should be a tree of life, as the Book of Proverbs says about hopes fulfilled. But alas! alas! the bulk of professing average Christians of this day are liker the soaked and saturated soil of this summer, which takes in no more of the rain that falls, but lets it stagnate on the surface. Everybody that has ever watered a dry garden knows how the liquid treasure sinks in, and how every particle of earth seems to have a mouth to grasp it, and to make it its own. Do you welcome in that fashion, my brother, God's gifts so lavishly bestowed upon you, or do you let them lie on the surface stagnating and unprofitable as far as you are concerned? Desire them; expect them; welcome them.

Use them. Because in using them you will use them up, and that will leave room for more; and unto him that hath shall be given.' And he that has faithfully utilised the smallest measure of God's gift to him, receives a larger; just as you trust your children with halfpence before you trust them with shillings, and proportion the amount you have put in their hands to what you have seen of the wisdom of their use of the smaller amount.

So, dear friends, to sum it all up, here is the condition of all fruit-bearing. The prime characteristic of a Christian heart ought to be this hungering and thirsting after larger bestowments of God's influences. Alas! alas! for the professing Christians who are impervious to the rain that comes oft upon them. For God's gifts are never inoperative. In countries where the timber has been unwisely felled, and the hillside stripped, the rain has nothing to lay hold of, and nothing to do, and it sweeps down the mountain side in a tawny torrent, bearing away the little superfluous soil that still clings to the rocks, and after a while these stand up gaunt and bare, neither sunshine nor rain can stimulate vegetation on their naked precipitous face, but only crumble them into slow decay. So either we are welcoming God's influences into our hearts, and turning rain into fruit, or they are denuding the soil still more, and making us yet more infertile. The land' that drinketh in the rain' bears the fruit; the land that does not is thereby cursed into more barren barrenness.

II. Now Note Secondly, And Only A Word About That The Tillage.

My text speaks of them for whom' (not as our Authorised Version has it, by whom') it is dressed. And possibly there may be a distinction between those, whoever they may be, who are supposed to receive the fruit of the field, and those who carry on the labour of cultivation. If so, we should have a parallel thought to the many both in the Old and in the New Testament which represent God's ministers and messengers as being labourers in His vineyard. But more probably the distinction between the owner and the labourers is neglected in our text, and we are simply to think of the dressing' as referring to another department of the divine operations. God not only pours upon us as from above these gracious skyey influences, which are to be received into our hearts, but He deals with us in our daily life, by external providences and discipline. So the text reminds us of' My Father is the husbandman,' and of Paul's word, Ye are God's husbandry,' and the tillage that is here spoken of is the whole sum of the external circumstances of our lives, as contrasted with the rain, that represents the whole sum of the spiritual influences brought to bear upon us within.

There is the true point of view from which to look on life. It is God's husbandry. The ploughshare has a very sharp edge, and it is dragged with unsparing accuracy in the straight, deep furrow; and it cuts through stiff soil, and sometimes turns up and' divides hidden treasures that lie beneath. Nobody likes to have his fallow ground broken up; nobody likes to have the ploughshare of sorrow driven through the little warm nest that lay below the surface; nobody likes the discipline, but it is God's husbandry. If there were no ploughing, if there were no harrows with their cruel multiplied teeth to be dragged clean across quivering hearts, there would not be any harvest. Do not let us misunderstand the meaning of our sorrows. God by them is dressing' His own fields, and let us take care that, when we are thinking of the means by which He seeks to promote our fertility, we do not forget to set by the side of the gracious rain that distils from the heavens the better discipline that is exercised upon the earth.

III. Thirdly, Note The Fruitfulness.

There is only one crop from a man's nature which God dignifies with the name of fruit. The rest, be it what it may, is thorns and thistles. One of the apostles talks about' the unfruitful fruit of darkness.' Darkness has plenty of work; has it not? There are abundant results, some of them very satisfactory, very beautiful, very desirable, in a number of ways, from the lives of men who do not take in these divine influences. Are we not to call them fruit? Is every human life, except a life of consistent godliness and lowly faith manifested in works, a barren life? So the Bible says. And that cuts very sharp, and goes very deep, and rebukes a great many of us. Culture is all very well. Refinement, education, business prosperity, taste, affection, etc., are all right in their places. If they come from, and are rooted in, faith in Jesus Christ, and obedience therefore to God's will, they are fruit; if they do not, they are thorns, wild grapes and not true ones. The only thing that a man does that is worth calling fruit, because it is the only thing that will last, and the only thing that corresponds to his capacities and responsibilities, is that which he does for the sake of, and by the strength of, the dear Lord that loved him, and gave Himself for him. That is fruit; all the rest is sham--nothing but leaves.

Again, notice that great thought, that the deeds of a poor man, who has taken in these divine influences, are a harvest meet for, and acceptable to, the owner; or, to put it into words without metaphor, God delights in, and in some sense feeds upon, the righteous deeds of His children. That great thought is put in many ways and in many places in Scripture. He came, being hungered, seeking fruit,' on the fig-tree. An odour of a sweet smell'--another metaphor expressing the same idea--acceptable to God.' In the old ritual there was the singular institution of what we call the' shewbread,' the' bread of the face,' as the Hebrew means, which was spread before God, and lay there in the sanctuary, typical of the righteous deeds of His children, which were offered up to Him. In the same sense my text speaks of' fruit meet for those for whom it is dressed' --such a crop as corresponds to the desires of the owner, and to the care and husbandry that He has lavished upon His field.

A farmer is proud if the produce of his farm is taken for the royal table. Can there be a loftier conception of the possible greatness of the poorest, lowliest Christian service than this, that it is meet for the Master's use'; and that even He will find delight in partaking of it?? And does not Jesus Christ say the same thing to us in other language when He says from heaven, If any man open the door, I will come in and will sup with him '--He shall provide the meal, he shall spread the table, and I will partake of that which he brings.' It is the highest motive that can be brought to bear upon us, to make our deeds, for His dear sake, pure and noble and lofty, that thereby they become, in His infinite mercy, not unworthy to be offered to Him, and capable of ministering delight to His heart. And it is a test, too, for if your work is not meet for Christ to accept, it is not meet for you to do.

IV. Lastly, Mark The Blessing From God.

My text is spoken in immediate connection with the statement of the writer's purpose, to lead his hearers from the elements to the perfection of Christian truth. Such progress he considers the proper result of the earlier stages, and the statement of that principle is embodied in the metaphor of my text. Stripping it of its figure, it comes to this, that in the narrower view righteousness give an insight into truth, and in the wider view, that fruitfulness is rewarded by progress in the Christian life. I have no time, nor is there need, to dwell upon the elements of this blessing from God; let me put what I have to say in just two or three sentences.

The fruitfulness which is the result of the reception of the divine influences has for its consequence the blessing which is more of these divine influences, therefore more fruitfulness and consequently more work. Faithfulness in the use of the less leads on to the assured possession of the greater, as is true in all regions of life, as is true as between earth and heaven, and as is true in the growth of the Christian soul here below. And as the reception of the blessing makes capable of a larger blessing, so the larger reception of these divine influences results in larger fruitfulness. The reward of fertility is greater fertility, and that is the highest reward that God can give us for it. It is the reward that makes heaven, for that is a sphere in which, with larger capacities, we shall bring forth nobler results of service and of character. The plant that is here an exotic is taken there into its native soil, and spreads a broader branch, and opens a greener leaf, and bends down boughs laden with richer and more abundant fruit, and in the fruit is neither spot nor blemish nor any such thing. The blessing of God is, most of all, the larger communication of His own sweet and precious influences, and consequently the growing fruitfulness which brings growing glory to Him, and growing gladness to ourselves. The reward for work is more work, and a wider sphere for nobler service. Add to that the consciousness of God's smile reflected in the quiet of an unaccusing conscience, and the tranquillity that comes from a submissive will and unselfish consecration, and we have at least some of the elements of that blessing from God.'

So, dear friends, there is a picture of what is possible for every one of us. We may all make our lives like what the Pentateuch describes the land of Israel as being, a land which drinketh in of the water of the rain of heaven, a land which the Lord thy God careth for, for the eyes of the Lord thy God are on it continually.' If we receive the influences we shall bring forth the fruit, and we shall get the blessing.

Maclaren: Heb 6:9

The Queen And The Virgins That Follow Her

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.'--Heb. 6:9.

THE writer has been describing, in very stern and solemn words, the fate of apostates, and illustrating it by the awful metaphor of' the earth which.., beareth thorns and briars,' and which is, therefore, rejected, and is nigh unto cursing, whose end is to be burned.' Then he softens, and knowing that rebukes are never so pointed as when the arrow is feathered by love, he changes his voice. But, beloved'--they needed to be assured that all the thundering and lightning did not mean anger, but affection--we are persuaded better things of you, and those things that accompany salvation, though we thus speak.'

Wherever, then, salvation is, certain other things will also be.

Now, of course, it is clear that the word salvation is not here used to mean the ultimate, complete deliverance from all evil of sorrow or sin, and the ultimate, complete endowment with all good of joy and holiness, but for that earlier stage of itself--which unfortunately, too often is supposed to be all that is needed, and to be sure to last, if once possessed, whether diligently tended or left neglected--the initial gifts which are received by a convert in the very beginning of his Christian career, viz., the assurance of divine forgiveness, and the establishment of a new relation between him and God. It is that initial and incomplete salvation of which the writer is here thinking. And, he says, it does not come alone. Like a planet set in the heavens, with moons that circle round it; like a diamond set in a cluster of precious stones; like some queen with her train of attendants, when that incipient salvation comes into a soul, it comes companioned by other blessings that are its natural and necessary attendants and accompaniments.

And what are these? The whole context is full of instruction as to what they are. We can gather them all up into the one metaphor--fruitfulness; or to put away the metaphor, we can gather them all up into the one phrase, a holy life.' That, or these--for the one phrase, a holy life,' will break up and effloresce into all manner of beautifulnesses and goodnesses--are the things that accompany salvation.'

It is plain that the possession of' salvation' is sure to lead to that result. For it is something more than a judge's pardon; it is a Father's forgiveness, and even if it were nothing more than forgiveness, it would, as such, set in operation new emotions and aims in the child's heart and will. God's forgiveness does not only take away guilt, but breaks the power of sin. But surely the faintest dawn of salvation brings a new life which has affinities for all righteousness and every form of goodness, and brings the forgiven man under the influence of new motives, drawn from his blessed new experience of the mercies of God,' and strongly impelling him to that grateful, happy yielding of himself as a living sacrifice, from which whatsoever things are lovely and of good report are sure to spring, as naturally as rare exotics will, even in our northern cold, when the right temperature is maintained in the conservatory. The initial salvation sets us in new relations with God; it puts into us a new life, infantile and needing much care in its feebleness, no doubt, but still capable of growth to power and maturity, and even in infancy like the new-born Hercules, able to strangle the serpents. The initial salvation turns us in a now direction, changes our estimate of things to be pursued and avoided, gives new standards, new aims, new desires, new power to reach these aims, to satisfy these desires. If any man be in Christ'--even if he has but this moment entered, and has gone but a step or two in--he is a new creature; old things are passed away, all things have become new.' Simultaneous with the rapturous new assurance that God loves and forgives, come the inclination towards, and possibility of, a new life of holiness. It is for the most part an undeveloped possibility, and will need much careful tending, and much fencing off of infantile diseases, and much discipline, before it comes to a perfect man' after the pattern of Jesus; but the life is there, and, with fair play, will come to the measure of the stature of the fulness of Christ. Salvation' never enters alone, but ever is attended by a train of fair virgins.

Now, from this thought of the primacy of salvation and the subordinate place of its certain accompaniments, important practical results follow. One of these is what we Christians need to have perpetually recalled to our minds, namely, that the way to increase our possession of the accompaniments is to increase our possession of the central blessing which they accompany, and therefore that the true course for us to pursue, if we would live that holy life which accompanies salvation, is to seek to increase, first, our possession of those primary experiences that constitute salvation the sense of the divine favour, the consciousness of the forgiving and reconciling love of God, and to strive to increase that faith, by which a fuller tide of salvation will flow into our more widely opened hearts. Begin with that with which God begins; seek to have more of the divine salvation; that is the best way to get more of the graces that accompany it. Welcome the entrance of the queen, and her train of attendants, in all the variety of their sweet loveliness and feminine graces, will follow her. The things that accompany salvation' are best secured by making sure, and increasing our conscious possession of, the salvation which they accompany. To aim at possessing the graces of character which are the results of conscious enjoyment of salvation, without that enjoyment, is like the folly that would begin building a house at the rooftree. Such graces may be partially produced without salvation,' but they are but like artificial flowers in comparison with the sweet children of the dew and sun, and have no fragrance and no life.

But another needful lesson is that the best test and evidence of our being saved, men and women, is our manifesting in our lives these certain attendants on salvation. We should be very sceptical of the genuineness of any profession of being saved,' whether made by ourselves or by others, which is not manifestly accompanied by these, its inevitable consequences and attendants. The pure heart, the clean hands, the truth-speaking tongue, the loving disposition, the integrity in business, the control of one's own dispositions and tempers and tastes and appetites, and all these other fair traits of character which are the constituents of a holy life, the manifold rays which melt into the one white light of holiness--these things are the only tokens for the world, and the principal tests for myself, of the reality of my salvation. They are not the only tests for us. Thank God, Christian men do not need to take only the indirect method of determining the genuineness of their faith and love by examining their outward lives. They can say, I have felt, I know and Thou knowest, that I love Thee.' As to others, our only way of knowing whether the watch is going, is to note whether the hands are travelling round the dial, but for ourselves, we may have direct consciousness of our emotions, being, as it were, inside the watch ease and aware of its working. Yet, since we can hoodwink ourselves about our inward state, and inspection of ourselves is always difficult, and its results apt to be biased by what we wish to find within, we have all much need to check our judgments of ourselves, especially in regard to our faith and love, which are the conditions of our possessing salvation, by the test of our actions, which we are less liable to misconstrue, and which will often tell us unwelcome, but wholesome truth. We shall be wise if we habitually test our Christian emotion by our conduct in the rough road of daily life, and if we gravely suspect the depth and genuineness of all feeling, however sweet and lofty it seems, which does not come out into action. If our Christian experience is worth anything, it will drive the wheels of self-sacrificing duty. It takes tons of pitchblende to make a drachm of radium, and it needs much experience of the possession of salvation, and many precious and secret inward emotions in order to produce the life of self-sacrifice which is the ultimate test of the worth of our religion. If these certain accompaniments are wanting, or are sparse and lacking in radiance in our lives, it is high time that we asked ourselves very seriously what the worth to us is of a salvation that does not produce in us the things that accompany salvation.'

But the text suggests another thought to which we may now turn. It is that where these accompaniments of initial salvation are present, further salvation will follow. The whole of the context, including my text itself, goes upon the principle that whilst a holy life, or, to put it into other words, good works,' is, or are, the accompaniments of the initial salvation, they are the causes of a fuller salvation. For look what follows, and look what preceded our text. The earth which drinketh in the rain '--that is step number one--and that drinking in of the rain is the initial act of faith which opens thirstily for the entrance of the initial salvation. Then follows--and bringeth forth herbs '--that is the second step, and corresponds to the holy life of which I have been speaking; and finally comes receiveth a blessing from God,' which corresponds to a fuller salvation. After the text we read: God is not unrighteous to forget your work of faith and labour of love' which implies a promise of rich reward.

That is to say, if we have these accompaniments, and do our very best to make them conspicuous and continuous and more thoroughly the mainsprings of our actions, then we shall receive a fuller salvation, just because we have thus sought to appropriate and to develop the consequences in our conduct of the partial salvation with which we were started at first. Salvation is a great word which in Scripture is presented in many aspects. Sometimes it is spoken of as a thing in the past experience of the Christian; sometimes it is spoken of as a thing which he is progressively realising throughout his life: The Lord added to the Church daily such as were being saved'; sometimes it is spoken of as an experience which is reserved for the future, receiving the end of your faith, even the salvation of your souls,' in that life beyond.

Now, this experience or possession, call it which you like, or state of spirit and heart, which has its roots in the past, and is being developed all through the Christian life, and is to be perfected in the future world, has for one chief cause of its progressive increase in our own consciousness, a holy life. And if we, as good ground, are trying to bring forth herbs meet for Him by whom it is dressed,' we shall be like the earth softened by the rain, and smiling with harvest, on which God smiles down in the sunshine of His approval, and which He visits with His benediction. We shall possess a fuller salvation. A firmer grasp of the great truths which bring salvation when received, and of all their consequences of peace and joy, and spiritual elevation and calm, a closer union with Jesus, a larger endowment of the Spirit, will follow our faithful attempts to perfect holiness in the fear of the Lord,' and so to possess, and to present, more of the things that accompany salvation.' Good works are a cause of a fuller salvation.

The most fruitful Christians need to be warned against possible barrenness and apostasy.

We are persuaded better things of you, beloved'--but yet, though persuaded, the writer felt that he must thus speak.' For we never get beyond the risk of fruitlessness. We never get beyond the need of effort to resist the tendencies that draw us away. We never get beyond the need of warnings. It is always safe for us to look at the field that is bristling with briars and thorns, and is nigh unto cursing.' Therefore the warning note is sounded, and it is sounded, thank God! in order that what it points to as possible, may never be actual for any of us.

We all need warning, but those of us who, like myself, are set to give it sometimes, have to remember that it loses all its force unless it is manifestly the warning of love. Beloved! persuaded,' as we are, of better things of you,' it yet is our solemn duty thus to speak, that thus it may never be with any of you. And it is the less likely to be the case with any of us that we shall bear but thorns and briars,' the more we remember that it is possible for us all, and will be possible until the very end.

Maclaren: Heb 6:11

Sure And Certain Hope

We desire that every one of you do shew the same diligence to the full assurance of hope unto the end.'--Heb. 6:11.

MANY of us have seen a picture in which the artist paints Hope' as a pale, fragile figure, blind, and bent, wistfully listening to the poor music which her own finger draws from a broken one-stringed lyre. It is a profoundly true and pathetic confession. So sad, languid, blind, yearning, self-beguiled is Hope, as most men know her.

Put side by side with that the figure which an unknown sculptor has carved on one of the capitals of the ducal palace in Venice, where Hope lifts up praying hands and a waiting, confident face to a hand stretched out towards her from a glory of sunbeams. Or set by the side of the picture our own great poet's picture--

Upon her arm a silver Anchor lay,On which she leaned ever, as befell;And ever up to Heaven as she did pray,Her steadfast eyes were bent, nor swerved other way.'

Who does not feel the contrast between the two conceptions? What makes the difference? The upward look. When Hope is directed heavenwards she is strong, assured, and glad.

My text speaks of the certitude and the blessedness of Christian hope, and of the discipline by which it is to be cultivated.

I. Let Us Look Then, First, At The Certainty Of Christian Hope.

Universal experience tells us that hope means an anticipation which is less than sure. Hopes and fears are bracketed together in common language, as always united, like a double star, one black and the other brilliant, which revolve round a common axis, and are knit together by invisible bands. But if we avail ourselves of the possibilities in reference to the future, which Christianity puts into our hands, our hope may be no less certain than our memory, and even more sure than it. For the grounds on which Christian men may forecast their future as infinitely bright and blessed, as the possession of an inheritance incorruptible, as absolute and entire conformity to the likeness of God, which is peace and joy, are triple, each of them affording certitude.

The Christian hope is builded on no mere projection of our longings into a hypothetical and questionable future. It is no mere deduction from probabilities, from guesses. It is no mere child of a wish, but it rests, immovable, on these three solid pillars--an eternal God to whom all Time is subject, a past fact and a present experience.

It rests upon the eternal God to whom all the future is certain and upon His faithful word, which makes it as certain to us. In the Old Testament God is the Hope of Israel,' and the devout heart's language is,' I wait for the Lord, my soul doth wait; and in His word do I hope.' In the New, Christ is our hope; and, as the context here tells us, the two immutable things, God's promise and His oath, lay the foundation for unshaken confidence.

And not only so, but our hope further rests on a past fact: He hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead.' The one real proof that when we paint heaven we are not painting mist and moonshine is the fact that Jesus Christ rose again from the dead. Men before Him have hoped and feared, and said: Perhaps it may be; "I am afraid it is," or "I hope it is "; but there is all the difference in the world between saying, A man can possibly live again'; or he may probably live again'; or he will, I believe, live again'; and saying, a Man has lived again, and having died has risen.' There were many reasons for believing in America before Columbus came back and said, I have been there.' And there are many reasons, no doubt, that may incline sanguine spirits and wearied spirits and desiring spirits, and even sin-stricken and guilty spirits, to anticipate a life beyond, which shall he a hope or a dread; but there is only one ground upon which men can say: We know that it is not cloud-land, but solid earth'; and that is, that our Brother has come back from the bourne from which no traveller returns'; that He thereby has shown us all, not by argumentation but by historical fact, that to die is not to cease to be; that to die draws after it the resurrection of the body. We lift our eyes to the heavens, and though the cloud receive Him out of our sight,' hope, which is better than vision, pierces the cloud and travels straight on to the throne whilst He bends from His crowned glory and says: Because I live ye shah live also.'

Our everlasting hopes ariseAbove the ruinable skies,'

and they are built upon no dreams of our own, nor is the music drawn from the lyre by our poor fingers, but they are built on the steadfast word of the eternal God, to whom past, present, and future are one; and they are built on the historical fact of the resurrection of Jesus Christ from the dead.

And then, still further, the Christian hope is based, not only on these two strong pillars, but on a third--namely, on present experience.

The Apostle Paul, in his letter to the Romans, has, in two different places, a very interesting and instructive genealogy, if I might so call it, of Christian hope; and in both places (the fifth and the fifteenth chapters) he traces the hope of the Christian to a double and apparently opposite source. He says: Being justified by faith we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.' And in the similar passage, in the other chapter, he speaks about being filled with joy and peace in believing, that ye may abound in hope.' So then, there he traces the Christian hope to the present experience of forgiveness, and of access by faith into present grace; or, as he puts it in briefer words in the other place, to the present experience of joy and peace in believing.'

But there is another side to our experience which likewise issues in hope. And not only so, but we glory in tribulation also, knowing that tribulation worketh patience,'--brave endurance, and that brave endurance of ours, inasmuch as it is something beyond our own reach and strength, works in us the proof of a divine power operating upon us; and that proof of a divine power operating upon us produces in us hope, and hope makes not ashamed.' That is to say, the dark as well as the bright side of the Christian experience, its sorrows as well as its joys, the burdens which have been borne, the trials which we have survived, demonstrate to us that we are not left to fight alone, but that a mighty hand is ever around us, and a gracious arm holding us up, and therefore all these darker and sadder moments of the Christian life do likewise tend towards the enkindling in the spirit of a hope that maketh not ashamed.'

So, both by reason of what we experience of peace and joy, and by reason of what we experience of trial, disaster, difficulty borne, and unwelcome duties done, in the might of God, we are entitled to say--we know that a rest remains, where trouble is done with, and all that was here tendency shall be perfected, and the divine and immortal elements of joy and peace shall enfold themselves completely in our happy experience. You can tell a cedar of Lebanon, though it is not yet bigger than a dandelion, and know what it is coming to. You can tell the infant prince. And the joy and peace of faith, feeble and interrupted as they may be in our present experience, have on them the stamp of supremacy and are manifestly destined for dominion over our whole nature. They are indeed experiences whose very sweetness yieldeth proof that they were born for immortality.' I have often seen in rich men's greenhouses some exotic plant grown right up to the roof, which had to be raised in order to let it go higher. The Christian life here is plainly an exotic, growing where it cannot attain its full height, and it presses against the fragile over-arching glass, yearning upwards to the open sky and the throne of God. So, because we can love so much and do love so little, because we can trust thus far and do trust no more, because we have some spark of the divine life in us, and that spark so contradicted and thwarted and oppressed, there must be somewhere a region which shall correspond to this our deepest nature, and the time must come when the righteous, who here shone but so dimly, shall blaze forth like the sun in the Kingdom of the Father.'

Blessed it is that this guiding torch of Christian hope can be kindled from both of these sources. We can light it both with the sunbeams of joy and peace, focused in the burning glass of faith, and with a spark struck by the sharp collision of the hard steel and flint, in the night of sorrow. Thus all the experience of a believing soul is evidence of the certainty of the Christian hope.

Brethren! do not trust yourselves to a hope that is less than certitude, nor grovel along these low levels, concerning which the warning is always to be repeated: Boast not thyself of to-morrow, for thou knowest not what the day may bring forth,' but aspire and lift your hope to heaven, then you may be sure that To-morrow shall be as this day, and much more abundant.'

II. Now Let Me Say A Word In The Next Place As To The Assurance Of The Christian Hope.

Certainty is one thing, and assurance is another. A man may have the most firm conviction based upon the most unsubstantial foundation. His expectation may have no roots to it, and yet the confidence with which he cherishes the expectation may be perfect. There may be entire assurance without any certainty; and there maybe what people call objective certainty with a Very tremulous and unworthy subjective assurance.

But the only temper that corresponds to and is worthy of the absolute certainties with which the Christian man has to deal is the temper of unwavering and assured confidence. Do not disgrace the sure and steadfast anchor by fastening a slim piece of packthread to it that may snap at any moment. Do not build flimsy structures upon the rock and put up upon such a foundation canvas shanties that any puff of wind may sweep away. If you have a staff to lean upon which will neither give, nor warp, nor crack, whatever stress is put upon it, see that you lean upon it, not with a tremulous finger, but with your whole hand. The wavering, hesitating, half and half confidence with which a large number of us grasp the absolute certainties of our hope, is a degradation to the hope and a disgrace to the hoper. There is nothing that is worthy of certitude but assurance; and he who knows that his hope is not vain ought to make a conscience of having a response to the outward certainty in the inward unwavering confidence. But so far is that from being the case that there is a type of Christian life, not Be common nowadays, perhaps, as it used to be, which makes a merit of not being sure, and takes it as the sign of Christian humility not to venture on saying, I know in whom I have believed and that He is able to keep that which I have committed to Him.'

O dear friends! these dim expectations, clouded all over with earthly doubts and indifference, these languid hopes with which we lift scarcely interested and almost incredulous eyes to the crown, are the opprobrium of our Christianity, and the weakness of our whole lives.

Be sure of this, that the more certain the assurance of hope, the more calm and sober it will be. It is the element of uncertainty in anticipation that makes it feverish. When it is fully confident and grasps the thing that it knows is coming, the pulse throbs no faster nor more irregularly, though, thank God!far more fully, by reason of the blessed hope. If we want to live in sober certainty' of coming bliss, and calmed, and steadied, and made ready for all service, endurance, and suffering, by the brightness of our hope, we must see to it that it is not dim and wavering, but sure and steadfast, certain as God, as the history of Christ, as the present. It is certain. Make it assured.

Let me remind you further that this assured hope is permanent. The full assurance unto the end,' my text says. Unto the end.' How many a lighthouse that you and I once steered towards is behind us now! As we get older, how many of the aims and hopes that drew us on have sunk below the horizon! And how much less there is left for us people with grey hairs in our heads and years on our backs to hope for, than we used to think there was! But, dear brethren, what does it matter though the sea be washing away the coast on one side the channel if it is depositing fertile land on the other? What does it matter though the earthly hopes are becoming fewer and those few graver and sadder, if the one great hope is shining brighter? Winter nights are made brilliant by keener stars than soft summer evenings show, and the violet and red and green streamers that fill the northern heavens only come in the late year. So it is well and blessed for us if, when the leaves fall, we see a wider sky; and if, as hope dies for earth, it revives and lives again for heaven. The full assurance of hope to the end.'

III. Lastly, Note Here The Culture Of This Certitude Of Hope.

My text is an exhortation to all Christian people' to show the same diligence' in order to such an assurance. The same diligence as what? The same diligence as they had shown in their work and labour of love towards God's name.' That is to say, the people to whom my Epistle was sent had been extremely diligent and vigorous in what I may call practical Christianity. The writer wants them to be as diligent in reference to the emotional and experimental side of Christianity. Now, that fits a good many of us. The fashionable type of a Christian to-day is a worker. By common consent theology seems put into the background, and by almost as common consent there is comparatively little said about what our fathers used to call experimental religion,' feelings, emotions, inward experiences, but everything is drive, drive, drive at getting people to work. God forbid that I should say one word against that. But we desire that ye should show the same diligence' as in your mission-halls and schools and various other benevolent operations, in cultivating the emotions and sentiments--yes, and the doctrinal beliefs of the Christian life, or else you will be lopsided Christians.

Further, did it ever occur to you, Christian people, that your hope was a thing to be cultivated, that you ought to set yourselves to distinct and specific efforts for that purpose? Have you ever done so? How is it to be done? What I was saying a few minutes ago as to its grounds carries the answer to that question. Get into the habit of meditating upon the objects towards which it is directed, and the grounds on which it is built. If you never lift your eyes to the goal you will never be drawn towards it. If you never think about heaven it will have no attraction for you. If you never go over the basis of your hope your hope will get dim, and there will be little realisation or lifting power in it. I believe that the great bulk of nominal Christians in England to-day rarely think about their future certainties, and, more rarely still, test their foundation and see that it stands firm. No wonder, then, that hope so seldom lends her light, and that such a dim one, to shine upon their paths.

Let me say, lastly, in the matter of practical advice, that this cultivation of the assurance of hope is largely to be effected by pruning the wild luxuriance and earth-ward-stooping tendrils of our hope. The Apostle Peter has a wise word:--Gird up the loins of your mind; be sober, and hope to the end.' That is to say, the perfection of Christian anticipation and assurance is only possible as the result of effort, and rigid abstinence from many earthly treasures. If you want the tree to grow high, nip the side shoots and the leader will gain strength. If you desire that your hope should ever he vigorous you must be abstinent from, or temperate in, earthly things. Neither love nor hope can serve two masters; and if you are always occupied in forecasting earthly good, you will have little faculty left over, out of which to weave the far fairer fabric of eternal blessedness. If you pluck the wing feathers out of your hope, by your worldliness, by your selfishness, by your sin, it will be like some free forest bird, caught, clipped, and condemned to the barn-yard, only going about there picking up corn, instead of rising to heaven with its song.

Dear brethren, God has given every one of us this great and strange faculty of forecasting the future. Surely He gave it to us for some better purpose than that we should taste our earthly pleasures twice, or be impelled along our worldly course by a series of illusions. If you keep it down on the low levels of the contingent and the perishable and the temporal, and send it out only to bring you back tidings from the world, it will play you false; and you will find out that the disappointments of realised hopes are often as bitter as the disappointments of unfulfilled ones.

Do not be slaves of that pale, sad maiden with the blinded eyes and the broken lyre. Do not listen to the singing in your own ears and mistake it for heavenly music. There is one region where your hope can expatiate among certainties. Grasp Christ and you will then lift expectant eyes that will not look in vain to the Hand that reaches to you out of the blaze of the sunbeams, and is laden with blessednesses for the present which are sure promises for the future. The Christian man alone is certain of what he anticipates; and he alone will have to say' The half hath not been told me.' For all others their hope shall be cut off, and their trust shah be as a spider's web.'

Maclaren: Heb 6:12

Slothfulness And Its Cure

"That ye be not slothful, but followers of them who through faith and patience inherit the promises.'--Heb. 6:12.

THIS is the end of a sentence, and the result of something that has been stated before. What is that? We desire that every one of you do show the same diligence to the full assurance of hope unto the end.' Diligence is the opposite of slothfulness, and the former is to be cultivated that the latter may not overtake us. But it is the same diligence,' and that expression raises the question--The same as what? Now the writer has just been praising his readers for their work of faith and labour of love' which they showed in ministering to the saints. And then he says, in effect, I wish that you took as much trouble to cultivate your own Christian graces as you do to help other people in regard to these outward matters, for then there would be no fear of your becoming slothful, and you would be treading in the steps of those that have gone before, and who now inherit the promises.'

That is to say, there are a good many Christian people who spend a good deal more pains and effort upon the less central and deep things of Christian conduct than they do upon the keeping of the centre and mainspring of all in active operation. Some of us need the hint--Look after your own Christian graces as diligently as you do after works of benevolence.'

I. Note Here, Then, First, A Danger That Still Threatens All Christians.

The words of my text in our Authorised Version are somewhat inadequately translated, and the first clause would much more truly read, that ye become not slothful' than that ye be not slothful.' The same somewhat peculiar word, which is here rendered slothful,' is employed a little before in the letter, where the writer is excusing himself for not entering upon some deep truths, because he says to his readers, You have become dull of hearing.' It is the same word that is employed here, and we might paraphrase the meaning somewhat thus: You have become dull of hearing; take care lest you become dull all through. The palsy has begun in your ears, and it will spread to your eyes and your hands and your heart before long, if you do not mind.' The first sign of a growing torpor and indifference in the Christian life generally lies here--in carelessness in accepting the teaching of Christian truth. The ear becomes dull, and the whole man follows suit, and becomes languid. And this danger of becoming slothful,' not so much in the sense of not working, as of being dull and torpid, inert, having no feeling, having no active energy in the inner life; half asleep, paralysed--this is the danger that hangs ever over all of us, and is only to be faced victoriously in one way, and that is the way which the writer of this Epistle here points out--namely, by unslumbering diligence and continual watchfulness against the creeping on of this subtle palsy. As surely as friction will stop a train, unless there is the perpetual repetition of the impulse that drives it, as surely as the swing of the pendulum will settle into a vertical position, drawn by the gravitation of the earth, unless the mainspring urges it on moment by moment, so surely will the most vigorous, cheery, active Christian character gradually become duller and duller, until it settles down into a condition indistinguishable from death, except on condition of unslumbering vigilance and constant effort. We are all tending to become slothful, sluggish, and we may overcome the tendency if, and only if, we set ourselves with all our hearts to do it. If you take a ladleful of molten metal out of a blast furnace, and set it down on the ground and leave it, in half an hour's time there is a scum on the top and its temperature has lowered, I know not how many degrees, and presently all heat will have gone from it. No warmth, no depth of feeling, no firmness of resolution, no joy of clear faith will last of itself. We have to keep the flame alight and alive. We desire that every one do use the same diligence that ye become net'--as you certainly will if you do not use it--sluggish, or torpid Christians.'

II. The Next Point Here Is The Way By Which That Tendency Can Be Victoriously Faced And Overcome.

It was by faith and patience' that all the men of old had reached the true land of promise and entered on the inheritance of the saints in light. And these are still the means by which the ever-present pressure of that tendency to become slothful is to be overcome. Now it is important to remember that in this Epistle faith' predominately means that faculty by which we lay hold of the unseen, and realise future blessings as our own. So it is used in the great eleventh chapter, in which the writer, as it were, reads the muster-roll of the heroes of the faith in order to establish his contention that the bond between God's saints and Him has always been one and the same--namely, faith. Of course, that shade of meaning of the word rises up quite naturally from the other aspect in which it is most frequently used in the New Testament--viz., the reliance upon Jesus Christ, for He Himself is for us the revealer of things unseen, and the certifier and assurer of the things hoped for in the future. But the predominant reference of the word in this letter is, as I say, to the attitude of mind by which we grasp the unseen, and make the future blessings which God promises to us our own by anticipation. And, says the writer, that faith which thus stretches out a long arm through the mists to lay hold of the solidities that are beyond the mists, that faith is the means by which we shall most effectually ward off the tendency to sluggishness and inertness, which will otherwise get the better of us all.

The word here employed for patience is not the ordinary one used for that virtue, which means chiefly perseverance in a given course of conduct in spite of many difficulties, and pressures of sorrows and troubles. But the word employed here is the same which is often rendered long-suffering.' This patience' is not to be regarded as something added to faith, but rather, it is the characteristic result of faith. The faith which, although the vision tarries, waits, and is not shaken, though many days may pass and we seem little nearer the realisation of our hopes; an obstinate, persistent, long-lasting confidence and realisation of the unseen and future good is what the writer recommends to us here as the sovereign antidote, which by our own efforts we may secure, against the tendency to slumber and to death. By faith which is long-breathed, and can live below the water for a long time, believing in the blue heavens that are above, a faith which is patient, we shall overcome the tendency to torpor, deepening to death, as in the case of a man who goes to sleep in a snowstorm.

So, dear brethren, we come to a very familiar thought --the duty of Christian men and women, systematically and consciously to cultivate for themselves the habit of realising the unseen, living in the presence of the solemn realities yonder. Oh! if we walked through this illusory and passing world of ours with that great white throne and Him who sits upon it ever blazing before us, do you think we would go to sleep then? If we cultivated the sense of belonging to that unseen order of things, and being but lodgers and strangers, passers-by for a night here, should we be able to fall asleep as we do? The man that goes to bed in a hotel, and says, I am going away by express train in the middle of the night' does not fall into a very sound sleep. If we realised, as we ought to do, where our affinities are, of what country we are really the citizens, to whom we belong, and where the things are that really are, then we should find it hard to be slothful and easy to march strenuously on the road that God marks out for us. Cultivate the habit of consciously realising that you are strangers and sojourners here, and declare plainly that you seek a country,' and seek it, not as those who may, perchance, not succeed in their quest, seek it, not as those do who are looking for a thing that is lost, and perhaps will never be found, but seek it, as, indeed, the original plainly expresses, as those to whom that land of their search is the land of their nativity to which they belong, their fatherland, the mother-country of them all.

So let us cultivate not only the habit of thus realising the unseen, but of living in the conscious possession, even now, of the great things that God has promised for us. And let us see to it, dear friends, that that faith holds out with patience, and lasts all the long weary days, as they seem to us according to our poor measure of time, which may yet intervene between the present moment and our reaching home. The look-out man at the bow of the ship, as he gazes out on an empty ocean and sees not a sail nor anything but the long wash of the waves running to and indenting the horizon, gets drowsy. But let a little tip of white show itself away out on the blue, and all his senses are alert in a moment. If we clearly and constantly saw where we are going and what is coming to us, the salvation that is being borne' toward us, we should not sleep any more. Therefore, let us give diligence to cultivate the patient faith which will keep us awake.

III. Lastly, Note The Encouragement To The Effort Of Faith.

Be ye' imitators of those who through faith and patience--these two graces which yet are one--inherit the promises.' The writer probably includes among these inheritors the sainted dead of the old Covenant, of whom he says in Heb. 2. that they died in faith, not having received the promise,' and any of the new Covenant who had passed into the other world. And he declares, by the strong language of my text, which is even stronger in the original by the use of a present participle, the present blessedness of all the departed saints. They do now inherit the promises. The metaphor is drawn, consciously or unconsciously, from the old story of Israel's possession of the Promised Land, and so suggests all the ideas of rest, of the wanderings being over, of victory, of peace, of society, of each man having his portion of the great land which belongs to all, which that story naturally brings with it.

And for us there may come the encouragement of looking to those dear ones that have gone before us, knowing that they stand in their lot' in the Canaan of God, and that we, too, may stand in ours. And so from the thought of their present blessedness in their present inheritance, we may gather cheer, whilst we struggle and tramp along the wilderness road.

And, again, we may gather encouragement not only from the thought of where and how their wanderings have ended, but from the remembrance of the path that they trod. We have no strange road to walk, but one beaten by holy feet from the beginning, and plain for us too. They have passed along the King's highway, and having passed, and having entered into their rest, they remain as witnesses that it is the right way to the city of habitation.'

But we have to look higher than to them, and to take for our encouragement not only the pattern of all the pilgrims that have gone before us, but that of the Lord of the march, the Breaker,' who is gone up before us, and looking off' from the cloud of witnesses, to look unto Jesus, the Author and Finisher of faith, who trod the road, every step of it, and left footprints not unstained with blood in which we may plant our poor feet, having left us an example that we should follow in His steps.'

Maclaren: Heb 6:18

Fleeing And Clinging

We, who have fled for refuge to lay hold upon the hope set before us', Heb. 6:18.

THE name of Christian was invented by outsiders. It is very seldom used in the New Testament, and then evidently as a designation by which Christ's followers were known to others; and not as one employed by themselves. They spoke of each other as disciples,' believers," saints,' brethren,' or the like. Sometimes they used more expanded names, of which my' text is an example. It sets forth part of the characteristics of those whom the world knew as Christians.' Now that the name has been adopted by the Church and has lost a good deal of its original force in many minds, this description may serve to teach what is one essential feature in the description of a Christian. He is one who has fled for refuge to lay hold on the hope set before' him. That strikes a good many off the list, does it not? Not birth, nor baptism, nor acceptance of a creed, nor association with a community makes a Christian, but the personal act of fleeing for his life and grasping the horns of the altar.

I confine myself to the plain, evangelical teaching, the acceptance in heart and life of which makes a man a Christian, whilst nothing else does. I want to ask you all--or, rather, I pray, that my poor words may help you to ask yourselves, and not rest till you have answered the question Have I, thus, my very own self, fled for refuge to the hope that is set before me?' An old divine said, Preachers should preach, not for sharpening wits, but for saving souls.' And that is what I want, God helping me, to try to do.

I. First Of All, Then, Let Me Put A Plain Statement, And You Will Forgive The Sharpness Of The Form In Which I Put It, Because I Want It To Stick--You Need A Refuge.

There is nothing sadder than the strange power which men have of blinking the great facts of their own condition and of human life. I know few things that seem to me more tragic, and certainly none that are more contemptible, than the easy-going, superficial optimism, or the easy-going superficial negligence, with which hosts of people altogether slur over, even if they do not deny, the plain fact that every man and woman of us stands here in this world, though compassed by many blessings, and in the enjoyment of much good, and having many delights flowing into our lives, and being warranted in laughter and mirth,--still stands like an unsheltered fugitive in the open, with a ring of enemies round about that may close in upon him. Self-interest seems often to be blind, and in many, I am sure, of my hearers, it is blind to the plainest and largest truths with reference to themselves, their necessities, and their conditions. Ah, dear friends! after all that we say about the beauty, and the brightness, and the joyfulness of life, and the beneficence of God, we live in a very stern world. There are evils that may come, and there are some that certainly will come. You young people--thank God for it, but do not abuse it--are buoyant in hope, and take short views, and are glad, where older folk who have learned what life is generally have sober estimates of its possibilities, and our radiant visions have toned down into a very subdued grey. Sorrow, disappointment, broken hopes, hopes fulfilled and disappointed--and, that is worst of all--losses, inevitable partings when the giant-shrouded figure of Death forces its way in at the rose-covered portal, in spite of the puny effort of Love to keep it out, sicknesses, failures in business, griefs of many kinds that I cannot touch, the slings and arrows of outrageous fortune, and all the ills that flesh is heir to, these lie waiting somewhere on the road for every one of us. Are you going to stand in the unsheltered plain, a mark for all these? Do you think you can front them in your own strength? Are you able, calmly and soberly, remembering the possibilities that lie in the black clouds over your head, to say, Pour on! I will endure?' Nay! I verily; you need a refuge.

You carry your own worst danger buttoned up in your own waistcoats and gowns; you bear about with you in your hearts, in your passions, in your desires, a vase of combustibles amidst the sparks of a volcano, so to speak. And any one of these that fill the air may drop into it, and bring about a conflagration. No man that has measured himself, the irritability of his nerves, the excitability of his passions, the weakness of his will, and its ugly trick of going over to the enemy at the very critical moment of the fight, but, if he is a wise man, will say, I need something stronger than myself to fall back upon, I need some damp cloth or other to be laid over the magazine of combustibles in my heart. I need a refuge from myself.'

You carry--no matter whence it came, or how it was developed; that is of no consequence, you have got it --you carry a conscience that is not altogether silent in any man, I suppose, and that certainly is not altogether dead in you. Its awful voice speaks many a time in the silence of the night, and in the depth of your own heart, and tells you that there are evil things in your past, and a page black in your biography which you can do nothing to cancel or to erase the stains from, or to tear out. What I have written I have written.' And so long as memory holds her place and conscience is not shattered altogether, there needs no other hell to make the punishment of the evildoer. You need a refuge from the stings of the true indictments of your own consciences.

Your conscience is a prophet. It is not, nowadays, fashionable to preach about the Day of Judgment--more's the pity, I think. We say that every one of us shall give an account of ourselves to God. Have you ever tried to believe that about yourself, and to realise what it means? Think that all, down to the cozy depths that we are ashamed to look at ourselves, will be spread out before the pure eyes and perfect judgment of the all-judging' God. O brother! you will need a refuge that you may have boldness before Him in the Day of Judgment.' These things that I have been speaking about, external ills, ungoverned self, the accusations of conscience, which is the voice of God, and that future to which we are all driving as fast as we can--these things are truths. And, being truths, they should enter in, as operative facts, into your lives. My question is, have they done so?

You need a refuge; have you ever calmly contemplated the necessity? Oh! do not let that dogged ignorance of the facts bewitch yon any longer. Do not let the inconsequent levity that cannot see an inch beyond its nose hide from yon the realities of our own condition. People in the prisons, during the September massacres of the French Revolution, used to amuse themselves--although the tumbrils were coming for some of them to-morrow morning, and the headsman was waiting for them--used to amuse themselves as if they were free, and got up entertainments with a ghastly mockery of joy. That is something like what some of us do. One has seen a mule going down an Alpine pass, ambling quite comfortably along, with one foot over a precipice, and a thousand feet to fall if it slips. That is how some of us travel along the road. Sheep will nibble the grass, stretching their stupid necks a little bit further to get an especially succulent tuft on the edge of the cliffs, with eight hundred feet and a crawling sea at the bottom of it to receive them if they stumble. Do not be like that. Be ye not as the horses or the mules that have no understanding,' but look the facts in the face, and do not be content till you have acted as they prescribe.

II. You Have The Refuge That You Need.

The writer of this Epistle describes it in my text as being the hope set before us.' Now, by hope' there, he obviously means, not the emotion, but the object upon which it is fixed. For it is something' set before' him--that is to say, external to him, and on which, when it is set before him, he can lay an appropriating hand, so that by the hope here is meant the thing hoped for. That, of course, is a very common usage, in which we transfer the name of a feeling to the thing that excites it. So people talk about such and such a thing being their dread.' Or, affection gives its own name to its objects, and speaks about or to them as my love, my joy, my delight, in token of the completeness with which the heart has gone out to, and rests on, the thing which is thus identified, transported, as it were, with the emotion which grasps it. In like manner here it is the thing that Christians have laid hold of which is called' the hope set before us.'

In the context--that thing set before men as the object of hope is the great and faithful promise of God, confirmed by His oath long ago, to the ancient patriarchs, the promise of divine blessings and of a future inheritance. And, says the writer, away down here, in the very latest ages, we have the very same solid substance to grasp and cling to that Abraham of old had. For God said to him,' Blessing I will bless thee,' and He says it to us; and that is a refuge.' God said to him, Thou shalt have a land for an inheritance,' and He says it to us, and that is a refuge. The presence of God, and the promise of a blessed inheritance, are the elements of the hope of which the writer is speaking. Then, in his rapid way, he crowds figure upon figure, and, not content with the two of my text, the asylum and the strong stay, he adds a third, and likens this hope to the anchor of the soul, giving steadfastness and fixity to the man who clings, being in itself sure' so that it will not break, and steadfast' so that it will not drag. He goes on to say that this object of hope enters into that within the veil.' But notice that in the very next verse he speaks of some one else who entered within the veil--viz., Jesus Christ. So, as in a dissolving view, you have, first the figure of Hope, as the poets have painted her, calm and radiant and smiling; and then that form melts away, and there stands instead of the abstraction Hope, the person Jesus Christ. Which, being translated into plain words, is just this, the refuge is Christ, Christ, our hope. Mark, further, how the writer describes our Lord there as our forerunner and priest.

Now that exposition of the context opens out into important thoughts. Jesus Christ is our hope and refuge, because He is our priest. Ah, dear brethren! all other enemies and ills are tolerable, and a man may make shift to bear them all without God, though he will bear them very imperfectly, but the deepest need of all, the most threatening enemy of all, can only be dealt with and overcome by the gospel which proclaims the priest whose death is the abolition of death, whose sacrifice is the removal of sin, who has borne our griefs and carried our sorrows, and by whose stripes we are healed.' I pray you to recognise this fact, that there is no other way by which Christ can be a refuge and the hope of the world, than by His first dealing triumphantly with the fact of sin, which is the tap-root of all sorrows. It is because that dear Lord has died for every one of us, because in Him we have redemption through His blood, the forgiveness of sins'; because, with Him on our side, we need not fear the accusations of conscience, nor have a fearful looking for of judgment, that He, and He only, is the refuge for the whole of this sinful world. Is He your refuge? and do you know Him as your priest? The acceptance and sufficiency of His sacrifice is witnessed by the fact that He has entered within the veil, and because thus He has entered He is for us our only hope, our all-sufficient refuge.

I need not remind you, I suppose, too, how utterly different all the inevitable ills and sorrows of this mortal life become when we lay hold on Him, and find shelter there. A man shall be a refuge from the storm and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land.' We can bear sickness, and sorrows, and disappointments and failures and partings and all grief, and the arrow-heads are blunted, or, at all events, the poison is wiped off the barbs when we have Christ for our refuge and our friend.

And because He is our forerunner, and has passed within the veil, as the context says so impressively, for us,' we are emancipated, further, from the fear of death; and the dread of what lies beyond, and are emboldened to lift even eyes that weep tears of penitence and a face that is suffused with the blush of conscious unworthiness; and to behold within the veil the pledge of our entrance there in the person of Jesus Christ. So, brethren, for all the ills that flesh can bear, for all that sin entails, for the gnawings of our own conscience, and for the judgments of future retribution, we can betake ourselves to that Saviour and say with quiet confidence, I have made the Lord my refuge, no evil shall befall me, nor any plague come nigh my dwelling.'

III. Lastly, I Have Said, You Need A Refuge.

You have the refuge you need. Let me put my last word into, not a command, but an entreaty--flee to it.

The writer, as I have occasion to remark, blonds two vivid metaphors here, the one of a fugitive unsheltered in the open, surrounded by foes, the other of a man grasping some strong stay. Look at the two pictures.

Fled for refuge.' There probably is an allusion hero to the Israelitish institution of the cities of refuge for the manslayer. But whether there be or not, the scene brought before us is that of a man flying for his life with the pursuer clattering at his heels, and his lance-point within a yard of the fugitive's back. Grass will not grow under that man's feet; he will not stop to look at the flowers by the road. The wealth of South Africa, if it were spread before him, would not check his headlong flight. It is a race for life. If he gets to the open gate he is safe. If he is overtaken before he reaches it he is a dead man. The moment he gets within the portal the majesty of law compasses him about, and delivers him from the wild justice of revenge. Surely, the urgency of flight and the folly of the hesitation and delay that mark some of us are vividly brought out by the metaphor. By and by,' kills its tens of thousands. For one man that says, I am not a Christian, and, what is more, I never intend to be,' there are a dozen that say,'Tomorrow! to-morrow!' Let me sow my wild oats as a young man; let me alone for a little while. I am busy at present; when I have a convenient season I will send for Thee.' What would have become of the man-slayer if he had curled himself up in his cloak, and lain down beside his victim, and said, I am too tired to run for it?' He would have been dead before morning.

A rabbi's scholar, as the Jewish traditions tell us, once said to him,' Master I when shall I repent?' The day before you die,' said the Rabbi. The scholar said, I may die to-day.' Then said the Rabbi, Repent today.' Choose you this day' whether you will stand unsheltered out there, exposed to the pelting hustling of the pitiless storm, or will flee to the refuge and be saved.

Look at the other picture, to lay hold of the hope.' Perhaps the allusion is to the old institution of sanctuary, which perhaps existed in Israel, and at any rate was well known in ancient times. When a man grasped the horns of the altar he was safe. If so, the two metaphors may really blend into one; the flight first, and then the clutching to that which, so long as the twining fingers could encompass it, would permit no foe to strike the fugitive. This metaphor speaks of the fixity of the hold with which we should grasp Jesus Christ by our faith. The shipwrecked sailor up in the rigging, with the wild sea around him, and the vessel thumping upon the sand, will hold on, with frozen fingers, for hours, to the shrouds, knowing that if he slips his grasp the next hungry wave will sweep him away and devour him. And so you should cling to Jesus Christ, with the consciousness of danger and helplessness, with the tight grasp of despair, with the tight grasp of certain hope. Brother! have you fled; do you grasp?

I remember reading of an inundation in India, when a dam, away up in a mountain gorge, burst at midnight. Mounted messengers were sent down the glen to gallop as hard as they could, and rouse the sleeping villagers. Those who rose and fled in an instant were in time to reach the high ground, as they saw the tawny flood coming swirling down the gorge, laden with the wrecks of happy homes and many a corpse. Those who hesitated and dawdled were swept away by it. My message to you, dear friends, is, Escape for thy life; look not behind thee, neither stay thou in all the plain. Escape to the mountains lest thou be consumed.'

Maclaren: Heb 6:19

The Anchor Of The Soul

Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil.'--Heb. 6:19.

THERE is something very remarkable in the prominence given by Christianity to hope as an element in the perfect character. The New Testament is, one may say, full of exhortations to hope perfectly.' It is regarded as one of the three virtues which sum up all Christian goodness. Nay! In one place the Apostle Paul lays upon it the whole weight of our salvation, for he says we are saved by hope.'

Now this great prominence given to the exercise of this faculty seems to correspond with the will of God as expressed in our nature, for man is a creature obstinate in his hope. But it seems to be strangely at variance with the value of hope as attested by experience; for who does not know that most hopes are false; and that whether they be disappointed or fulfilled, they betray.

The world is full of complaints of the fallacies of hope. Poets and moralists are sure of a response when they touch that chord; and it sometimes seems to us as if elaborate provision were made in our nature for deluding us into activity and tempting us along toilsome paths, to gather a handful of mist at the end, and then to say in our bitterness, All is vanity and vexation of spirit.'

But yet' God never sends mouths but He sends meat to feed them'; and if there be in a man a faculty so obstinate and strong as this, there must be somewhere a reality which it can grasp; and, grasping, can be freed from all its miseries and mistakes.

So my text tells us where that is, and tells us further how ennobling and steady an ally of all great and blessed things hope is in a man, when it is rightly fixed on the right objects. The metaphor of my text is unique in Scripture, though it be common in other places. Only here do we find the familiar thought that hope is the anchor of the soul.' I take that metaphor as the guiding thought in my words now; and ask you to consider the anchor; the anchorage, or holding-ground; the cable; and the steadfastness of the ship so anchored in all storms.

I. Consider, Then, First, The Force Of This Metaphor Of The Anchor.

Now it seems to me that the very figure requires us to suppose that hope here means, not the emotion but the object on which it is fixed. The same interpretation is necessarily suggested by the context; for the previous verse speaks about a hope set before us,' and about our laying hold upon it.' So that here, at all events, the hope is something external to ourselves which is proposed to us, and which we can grasp.

An anchor is outside the ship; and that which steadies us cannot be a part of ourselves, must be something external to us, on which our fluttering and mutable emotions can repose and be still.

Nor is it at all unusual, either in Scripture or in common speech, that we should employ the name of the emotion to express the object which the emotion grasps. For instance, people say to one another, my love,' my comfort,' and we talk about God as our fear' and our dread,' and Scripture speaks of Christ as our hope; in all which phrases the person who excites the emotion is described by the name of the emotion.

And so, I take it, is the case here. The hope which we possess, and which, outside of us, we being fastened to it, makes us steadfast and secure, is, at bottom, Jesus Christ Himself. This hope, says my text, has entered within the veil.' Well! read on. Whither the Forerunner is for us entered.' When He passed within the veil our hope passed within it, and went with Him. For He is not only the foundation, but He is the substance of our hope. He is the thing hoped for, and in the deepest interpretation, all our future is the personal Christ; and every blessed anticipation that can fill a human heart with gladness is summed up in this, that I may be found in Him,' and made partaker of that Saviour whom to possess is fruition and eternal life. He is the anchor of the soul, sure and steadfast, and entering within the veil.

Notice further the characteristics ascribed to this anchor and hope. Sure and steadfast.' These two words express diverse qualities of the hope. A sure anchor is one which does not drag. It is not too light for the ship that rides by it. It has found a firm ground, its flukes are all right, and it holds. It does not deceive. The ship's crew may trust to it.

An anchor which is steadfast, or, as the original word might be rendered, firm,' is one that will not break, but is strong in its own substance, made of good tough iron, so that there is no fear of the shank snapping, whatever strain may be put upon it. We may then say, generally, that this object of the Christian hope is free from all the weaknesses and imperfections which cleave and cling to other objects. Take just a sentence or two in illustration of that.

Our earthly hopes, what are they? Only the products of our own imaginations, or the reflection of our wishes projected on the dim screen of the future, with no more substance in them than the shadows from a magic-lantern thrown on to the sheet. Or even if they be the reasonable result of calculation, they still have no existence. But there, says my text, is a hope which is a real thing, and has a present existence. It has entered into that within the veil,' as the literal anchor is dropped through the depths of the sea and lost to. sight, so by an incongruous and yet forcible blending of metaphor the text tells us this anchor is carried aloft, into the azure depths, and there lost to sight, is fastened as it were to the very throne of God. All the universe being the temple, and a thin veil being stretched between us in the outer court and that Holy of Holies, the Christ, who is our hope, has passed within the veil, and is verily there, separated from us and yet close by us. A veil is but a thin partition. We can hear the voices on the other side of a woollen curtain, we can catch the gleams of light through it. A touch will draw it aside. So we float in the midst of that solemn unseen present which is to us the future; and all the brightest and grandest objects of the Christian man's anticipation have a present existence and are real; just on the other side of that thin curtain that parts us from them. A touch, and it rattles on its rings and we stand in the blaze of the fruition. This hope is not an imagination, not the projection of wishes upon the dim curtain of the future, not the child of calculation, but a present reality within arm's length of us all.

Then, again, earthly hopes are less than certainties. This one is a certainty, We may make the future as sure as the past. Hope may be as veracious as memory. It is not so with our ordinary anticipations; we all feel that when we say we hope we are admitting an element of dread as well as of hope into our anticipations. And so, however hope may smile there is always a touch of terror in her sweet eyes. As one of our great poets has described her, she carries a jewelled cup of richest wine, but coiled at the bottom of it a sleeping serpent. Possibilities that it may be otherwise are an integral part of all the uncertain hopes of earth, make it a torture often, and always dim its lustre and its gladness.

But certitude is a characteristic of the Christian hope. It is sure,' as my text has it, and we can say, not, I trust it may,' but, I know it will.' Is it not something to be able to look forward into the dim unknown, and to feel that whilst much there is mercifully hidden, far more and that the best in the future is manifest as history, and certain as the fixed past. To the Christian resting upon Christ it is no presumption, but the simplest duty to feel to-morrow,' and the to-morrow after that, and all the to-morrows, including the unsetting day of eternity' shall be as yesterday, and much more abundant.'

Then again, earthly hopes, whether disappointed or fulfilled, betray, or rather, I might say, are disappointed even whilst they are fulfilled. We paint the future as if it contained but the one thing on which for the time being we have set our hopes. And we do not remember that when we reach the accomplishment of the expectation, life will have a great many other things in it than the fulfilled expectation, and all the old commonplaces, and annoyances, and imperfections will still be there. So ever, the thing chased is more than the thing won. Like some bit of sea-weed, as long as it lies there in the ocean moving its filmy fronds to the wave, it expands and is lovely. Grasp it, and draw it out, and it is a bit of ugly slime in your hand. So possession never realises the dream of hope.

But here, the half hath not been told us. Eye hath not seen it, … neither hath entered into the heart of man,' in his loftiest anticipations, the transcendent realisation of the things that God hath prepared for them that love Him.

II. And Now Turn To The Other Points In This Text.

Look at the anchorage, or holding-ground, that is to say, the reasons or the grounds on which these great objects become objects of hope to us.

Why is it that I may without presumption, and that I must, unless I would fall beneath my obligations, expect to be for ever like Jesus Christy Why, here is the anchorage. God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.' Or, to put it into other words, God's solemn utterance of His will guaranteed to us by God's putting all the majesty of His own being into pawn for the fulfilment of His promise is the ground on which we rest. There is the anchorage. Nothing can touch that. If we cleave to Jesus Christ we have anchored ourselves in the fastnesses of the divine nature. We have struck the roots of our hopes deep into the very being of God; and all that is majestic, all that is omnipotent, all that is tender, all that is immutable in Him goes to confirm to my poor heart the astounding expectation that whatsoever Christ is I shall become, and that wheresoever Christ is there will also His servant be. Oh! how this rock-foundation on which we may build makes all the other foundations upon which men rest their ruinable hopes seem wretched and transitory. Cursed be the man--and he is cursed, that is, wretched and miserable in the act--Cursed be the man that maketh flesh his arm, and whose hope is in man. Blessed be the man whose hope is in the Lord his God, and whose trust the Lord is.' This anchorage is safe in all weathers, and none that ever sheltered there have been driven on the iron-bound leeward rocks.

III. Again, Still Keeping The Metaphor Of The Text, Notice The Cable.

The anchor is of no use unless it be fastened by a strong hawser or chain. All the faithfulness of the divine nature, and all the grandeur of the promises which Christ gives and is, are naught to us unless we attach ourselves to them by setting our hopes there. I have been speaking to you about the vanity, the disappointing misery of earthly hope. These show that the obstinate faculty which, in spite of them all, persists is as plainly meant to be attached to Jesus Christ as the great iron chain that you see lying on the deck is obviously intended to be the anchor-chain. You are able to anticipate the future, and God has given you the ability in order that it may grapple you to your Lord and Master, by whom alone you will be lords of the future, and it be filled with peace. To do that, to attach yourselves thus to Jesus Christ by a persistent and triumphant hope is not an easy thing.

It means, first of all, detachment. You must get away from these lower and earthly anticipations of the paltry and immediate future on this side the grave, which fill so much of your onward gaze, if your eye is to see clearly that nobler future further ahead which is its legitimate and its only object. The habit of Christian hope needs diligent cultivation and strenuous effort. I think that there are few things that Christian men and women need to be exhorted to more earnestly than this that they should not waste upon the mean anticipations of to-morrow that wonderful faculty by which they may knit themselves to the most glorious and blessed realities in the remotest future. The wings of hope were given, not that we might flutter near the earth, but that we might rise to God. The clear eye that looks before was given us not that we should limit our vision to the near, but that we might send it forward to the most distant horizon. Do not let yourselves be so absorbed by anticipations of what you are going to do and where you are going to be to-morrow that you have no leisure to think of what you are going to do and where you are going to be through the eternities. We run our eyes along the low levels of earth, and we too seldom lift them to the great white summits that ring round the little plain on which our day is passed. Christian men and women, you are saved by hope. Live in the continual contemplation of that blessed future, and Him who makes it; and, according to the old exhortation sursum corda, up with your hearts' and your hopes, and fasten them to the anchor of your souls which hath entered within the veil.

IV. And Now, Lastly, A Word As To The Steadfastness Of The Ship That Rides In Any Storm By This Anchor.

Hope is not usually a masculine faculty, nor one that on the whole is the ally of the stronger and nobler virtues. It does no doubt impel to action, and he that has ceased to hope has ceased to strive; but also, and quite as often, its effect is to disturb and flutter rather than to steady, to make impatient, to unfit for persistent application and toilsome service, to set the blood dancing through the veins, so that the hand can scarcely be kept steady. But this Christian hope, if we rightly take the measure of it, and understand it, is an ally of all great, steadfast, calm, patient virtue.

For one thing it will put all the present in its true subordination. Just as when a man's eye is fixed upon the reddening dawn of the morning sky, all the trees and objects between him and it are toned down into one uniform blackness, so when we have that great light shining beyond the earthly horizon all the colours of the objects between us and it will be less garish, and they will dwindle into comparative insignificance. It is not so hard to bear sorrow when the light of a great hope makes the endurance but for a little moment, and the exceeding and eternal weight of glory more conspicuous than it. It is not so hard to do duty when a great hope makes action for the time sublime, and makes difficulties dwindle and hardships sweet. It is not so hard to resist temptations when temptations have had their dazzling light dimmed by the greater brightness of the hope revealed.

He that has anchored himself to Christ may be calm in sorrow and triumphant over temptation. Whatsoever winds may blow he may ride safe there, and however frowning may be the iron-bound rocks a cable's length off, if he has cast out his anchor at the stern he may quietly wait for the day in the assurance that no shipwreck is possible for him. Your hope will be the ally of all, dignity, patience, victory, will steady the soul and make it participant, in some measure, of its own steadfastness and security.

And just as sailors sometimes send the anchor ahead that they may have a fixed point towards which to warp themselves, so, if our anchor is that Christ who has passed into the heavens, He will draw us, in due time, whither He Himself has gone. A calm steady hope fixed upon the enthroned Christ, our fore-runner, and the pattern of what we shall be if we trust Him, will make us steadfast and victorious in all our sorrows, burdens, changes, and temptations. Without it life is indeed as futile then as frail,' and our only hope of answer' to its torturing problems, or of redress' of its manifold pains is behind the veil, behind the veil.' Such a hope knits us to the true stay of our souls, and is a cord not easily broken. As for men's hopes fixed on earth, they are fragile and filmy as the spiders' webs, which, in early autumn mornings, twinkle dewy in every copse, and are gone by midday.

My brother! you have this great faculty; what do you do with it, and where do you fix it? You have a personal concern in that future, whether you think about it and like it or not. What is your hope for that future, and what is the ground of your hope? Let me beseech you, fasten the little vessel of your life to that great anchor, Christ, who has died, and who lives for you. And then, though the thread between you and Him be but slender and fragile, it will not be a dead cable, but a living nerve, along which His own steadfast life will pour, making you steadfast like Himself, and at last fulfilling and transcending your highest hopes in eternal fruition of His own blessedness.

MHCC: Heb 6:1-8

Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.

MHCC: Heb 6:9-10

There are things that are never separated from salvation; things that show the person to be in a state of salvation, and which will end in eternal salvation. And the things that accompany salvation, are better things than ever any dissembler or apostate enjoyed. The works of love, done for the glory of Christ, or done to his saints for Christ's sake, from time to time, as God gives occasion, are evident marks of a man's salvation; and more sure tokens of saving grace given, than the enlightenings and tastings spoken of before. No love is to be reckoned as love, but working love; and no works are right works, which flow not from love to Christ.

MHCC: Heb 6:11-20

The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.

Matthew Henry: Heb 6:1-8

We have here the apostle's advice to the Hebrews - that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat.

I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six: -

1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but fRom. dead works."Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.

2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.

3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.

4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.

5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.

6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.

These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.

II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.

III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,

1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.

2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

Matthew Henry: Heb 6:9-20

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.

I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.

II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,

(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God's design towards them is, in giving them such securities - that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor - hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

Barclay: Heb 6:1-3

The writer to the Hebrews was certain of the necessity of progress in the Christian life. No teacher would ever get anywhere if he had to lay the foundations all over again every time he began to teach. The writer to the Hebrews says that his people must be going on to what he calls teleiotes (5051). The King James Version translates this word perfection. But teleios (5046), the adjective, and its kindred words have a technical meaning. Pythagoras divided his students into hoi (3588) manthanontes (3129), the learners, and hoi (3588) teleioi (5046), the mature. Philo divided his students into three different classes--hoi (3588) archomenoi (756), those just beginning, hoi prokoptontes (4298), those making progress, and hoi (3588) teleiomenoi (5048), those beginning to reach maturity. Teleiotes (5047) does not imply complete knowledge but a certain maturity in the Christian faith.

The writer to the Hebrews means two things by this maturity: (i) He means something to do with the mind He means that as a man gets older he should more and more have thought things out for himself. He should, for instance, be able to say better who he believes Jesus to be. He should have a deeper grasp, not only of the facts, but also of the significances of the Christian faith. (ii) He means something to do with life. As a man grows older there should be more and more of the reflection of Christ upon him. All the time he should be ridding himself of old faults and achieving new virtues. Daily a new serenity and a new nobility should be breaking upon life. As the nameless poet has it:

"Let me grow lovely, growing old;

The many fine things too,

Laces and Ivory and Gold and Silks,

Need not be new.

And there is healing in old trees,

Old streets and glamour old,

Why may not I, as well as these,

Grow lovely, growing old?"

There can be no standing still in the Christian life. It is told that on his pocket Bible Cromwell had a motto written in Latin--qui cessat esse melior cessat esse bonus--he who ceases to be better ceases to be good.

This passage enables us to see what the Early Church regarded as basic Christianity.

(i) There is repentance from dead works. The Christian life begins with repentance; and repentance (metanoia, 3341) is literally a change of mind. There is a new attitude to God, to men, to life, to self. It is a repentance from dead works. What does the writer to the Hebrews mean by this strange phrase? There are many things that he may mean, and each of them is relevant and suggestive. (a) Dead works may be deeds which bring death. They may be the immoral, selfish, godless, loveless, soiled actions which lead to death. (b) They may be defiling deeds. For a Jew to touch a dead body was the greatest defilement; to do so rendered him unclean and barred him from the worship of God until he was cleansed. Dead works may be those which defile a man and separate him from God. © They may be works which have no connection with character. For the Jew life was ritual; if he observed the proper ceremonies at the right time, he was a good man. But none of these things had any effect upon his character. It may be that the writer to the Hebrews means that the Christian has broken away from the meaningless rituals and conventions of life to give himself to the things which deepen his character and develop his soul.

(ii) There is faith which looks to God. The first essential in the Christian life is the godward look. The Christian determines his actions not by the verdict of men but by the verdict of God. He looks not to his own achievement for salvation but to the grace of God.

(iii) There is teaching about washings. This means that the Christian must realize what baptism really means. The first book of Christian instruction for those about to enter the Church and the first service order book is a little book called The Didache, The Teaching of the Twelve Apostles. It was written about the year A.D. 100 and lays down the regulations for Christian Baptism. Now at this time infant baptism had not yet emerged. Men were coming straight from heathendom and baptism was reception into the Church and confession of faith. The Didachi, begins with six short chapters on the Christian faith and the Christian life. It begins by telling the candidate for baptism what he ought to believe and how he ought to live. Then in the seventh chapter it goes on:

"Concerning Baptism, baptize in this way. When you have instructed the candidate in all these things, baptize in the name of the Father and of the Son and of the Holy Spirit in running water. If you do not have running water, baptize in any other kind of water. If you cannot baptize in cold water, baptize in warm. If both of these are unobtainable, pour water three times upon the head of the candidate in the name of the Father and of the Son and of the Holy Spirit. Before baptism, let him who is to baptize and him who is to be baptized fast, and let any others who can do so do the same. You must bid him who is to be baptized to fast for two or three days before the ceremony."

That is interesting. It shows that baptism in the early Church was, if possible, by total immersion. It shows that the person to be baptized was either immersed or affused with water three times, in the name of the Father, of the Son and of the Holy Spirit. It shows that baptism was instructed baptism, for the account of the Christian faith and life is to be rehearsed before the sacrament of baptism is carried out. It shows that the candidate for baptism had to prepare not only his mind but also his spirit, for he had to fast beforehand. In the early days no one slipped into the Church without knowing what he was doing. So the writer to the Hebrews says: "At your baptism you were instructed in the basis of the Christian faith. There is no need to go back to that. You must erect a fuller faith on the basis you have already laid down."

(iv) There is the laying on of hands. In Jewish practice the laying on of hands had three significances. (a) It was the sign of the transference of guilt. The sacrificer laid his hands upon the head of the victim to symbolize the fact that he transferred his guilt to the animal being offered. (b) It was the sign of the transference of blessing. When a father blessed his son he laid his hands on the son's head as a token of that blessing. © It was the sign of setting apart to some special office. A man was ordained to office by the laying on of hands.

In the early Church it always accompanied baptism and was the way in which the Holy Spirit was conveyed to the person newly baptized (Act 8:17; Act 19:6). This is not to be thought of in a material way. In those days the apostles were regarded with reverence because they had actually been the friends of Jesus on earth. It was a thrilling thing to be touched by a man who had actually touched the hand of Jesus. The effect of the laying on of hands depends not on the office of the man who lays on the hands but on his character and his nearness to Christ.

(v) There is the resurrection from the dead. Christianity from the beginning was a religion of immortality. It gave a man two worlds in which to live; it taught him that the best was yet to be and thereby made this world the training school for eternity.

(vi) There is the sentence which lasts to all eternity. Christianity was from the beginning a religion of judgment. No Christian was ever allowed to forget that in the end he must face God, and that what God thought of him was infinitely more important than what men thought of him.

Barclay: Heb 6:4-8

This is one of the most terrible passages in scripture. It begins with a kind of list of the privileges of the Christian life.

The Christian has been enlightened. This is a favourite New Testament idea. No doubt it goes back to the picture of Jesus as the Light of the World, the Light that enlightens every man who comes into the world (Joh 1:9; Joh 9:5). As Bilney, the martyr said, "When I heard the words, 'Christ Jesus came into the world to save sinners,' it was as if day suddenly broke in the midst of a dark night." The light of knowledge and joy and guidance breaks in upon a man with Christ. So entwined with this idea did Christianity become that enlightenment (photismos, 5462) became a synonym for baptism, and to be enlightened (photizesthai, 5461) became a synonym for to be baptized That is, in fact, the way many people have read this word here; and they have taken this passage to mean that there is no possibility of forgiveness for sins committed after baptism; and there have been times and places in the Church when baptism has been postponed to the moment of death in order to be safe. That idea we shall discuss later.

The Christian has tasted the free gift that comes from heaven. It is only in Christ that a man can be at peace with God. Forgiveness is not something he can ever win; it is a free gift. It is only when he comes to the Cross that his burden is rolled away. The Christian is a man who knows the immeasurable relief of experiencing the free gift of the forgiveness of God.

The Christian is a sharer in the Holy Spirit. He has in his life a new directive and a new power. He has discovered the presence of a power that can both tell him what to do and enable him to do it.

The Christian has tasted the fair word of God. That is another way of saying that he has discovered the truth. it is characteristic of men that instinctively they follow truth as blind men long for light; it is part of the penalty and the privilege of being a man that we can never rest content until we have learned the meaning of life. In God's word we find the truth and the meaning of life.

The Christian has tasted the powers of the world to come. Jew and Christian alike divided time into two ages. There was this present age (ho (3588) nun (3568) aion 165), which was wholly bad; there was the age to come (ho (3588) mellon (3195) aion, 165), which would be wholly good. Some day God would intervene; there would come the shattering destruction and the terrible judgment of the Day of the Lord and then this present age would end and the age to come would begin. But the Christian is a man who here and now is tasting the blessedness of the age which is God's. Even in time he has a foretaste of eternity.

"Heaven above is softer blue,

Earth around is sweeter green;

Something lives in every hue,

Christless eyes have never seen;

Birds with gladder songs o'erflow,

Flowers with deeper beauties shine,

Since I know, as now I know,

I am his, and he is mine."

So the writer to the Hebrews sets out the shining catalogue of Christian blessedness; and then at the end of it there comes like a sudden knell, who then became apostates.

What does he mean when he says that it is impossible that those who have become apostates can ever be renewed to repentance? Many thinkers have tried to find a way round this word impossible (adunaton, 102). Esrasmus held that it was to be taken in the sense of difficult almost to the point of impossibility. Bengel held that what was impossible for man was possible for God, and that we must leave those who have fallen away to the mercy of God's singular love. But when we read this passage we must remember that--it was written in an age of persecution: and in any such age apostasy is the supreme sin. In any age of persecution a man can save his life by denying Christ; but every person who does so aims a body-blow at the Church, for it means that he has counted his life and comfort dearer to him than Jesus Christ.

This particular way of putting things has always emerged during and after persecutions. Two hundred years after this came the terrible persecution of the Emperor Diocletian. When peace came after the storm, the one test some wished to apply to every surviving member of the Church was: "Did you deny Christ and so save your life?" And if he had denied his Lord they would have shut the door on him once and for all. Kermit Eby tells of a French churchman who, when asked what he did during the French Revolution, whispered: "I survived."

This is the condemnation of the man who loved life more than he loved Christ. It was never meant to be erected into a doctrine that there is no forgiveness for post-baptismal sin. Who is any man to say that any other man is beyond the forgiveness of God? What it is meant to show is the terrible seriousness of choosing existence instead of loyalty to Christ.

The writer to the Hebrews goes on to say a tremendous thing. Those who fall away crucify Christ again. This is the point of the great Quo Vadis legend. It tells how in the Neronic persecution Peter was caught in Rome and his courage failed. Down the Appian Way he fled for his life. Suddenly there was a figure standing in his path. It was Jesus himself. "Domine," said Peter, "quo vadis? Lord, where are you going?" "I am going back to Rome to be crucified again, this time in your stead." And Peter, shamed into heroism, turned back to Rome and died a martyr's death.

Late in Roman history there was an Emperor who tried to put back the clock. Julian wished to destroy Christianity and bring back the old gods. His attempt ended in defeat. Ibsen makes him say: "Where is he now? Has he been at work elsewhere since that happened at Golgotha?... Where is he now? What if that, at Golgotha, near Jerusalem, was but a wayside matter, a thing done, as it were, in the passing? What if he goes on and on, suffers and dies and conquers again and again, from world to world?"

There is a certain truth there. At the back of the thought of the writer to the Hebrews there is a tremendous conception. He saw the Cross as an event which opened a window into the heart of God. He saw It as showing in a moment of time the suffering love which is for ever in that heart. The Cross said to men: "That is how I have always loved you and always will love you. This is what your sin does to me and always will do to me. This is the only way I can ever redeem you.

In God's heart there is always, so long as there is sin, this agony of suffering and redeeming love. Sin does not only break God's law; it breaks his heart. It is true that when we fall away, we crucify Christ again.

Further, the writer to the Hebrews says that when we fall away we make a mocking show of Christ. How is that? When we sin the world will say: "So that is all that Christianity is worth. So that is all this Christ can do. So that is all the Cross achieved." It is bad enough that when a Church member falls into sin he brings shame to himself and discredit on his Church; but what is worse is that he draws men's taunts and jeers on Christ.

We may note a final thing. It has been pointed out that in the letter to the Hebrews there are four impossible things. There is the impossibility of this passage. The other three are: (i) It is impossible for God to lie (Heb 6:18). (ii) It is impossible that the blood of bulls and goats should take away sin (Heb 10:4). (iii) Without faith it is impossible to please God (Heb 11:6).

Barclay: Heb 6:9-12

One thing stands out here. This is the only passage in the whole letter where the writer addresses his people as beloved. It is precisely after the sternest passage of all that he uses the address of love. It is as if he said to them: "If I did not love you so much I would not speak with such severity." Chrysostom paraphrases the thought this way: "It is better that I should scare you with words than that you should sorrow in deeds." He speaks the truth but, however stern it may be, he speaks it in love.

Further, his very form of speaking shows how individual his love is. "We hope," he says, "that each one of you will display the zeal that will make your hope come true." He is not thinking of them as a crowd but as individual men and women. Dr. Paul Tournier in A Doctor's Casebook has a paragraph on what he calls the personalism of the Bible. "God says to Moses, 'I know you by name' (Exo 33:17). He says to Cyrus, 'It is I, the Lord, who call you by your name' (Isa 45:3). One is struck, on reading the Bible, by the importance in it of personal names. Whole chapters are devoted to long genealogies. When I was young I used to think that they could well have been dropped from the Biblical Canon. But I have since realized that these series of proper names bear witness to the fact that, in the biblical perspective, man is neither a thing nor an abstraction, not a fraction of the mass, as the Marxists see him, but a person." When the writer to the Hebrews wrote with sternness he was not rebuking a Church; he was yearning over individual men and women, as God himself does.

There are two interesting things implicit in this passage.

(i) We learn that even if these people to whom he is writing have failed to grow up in Christian faith and knowledge and even if they have been falling away from their first enthusiasm, they have never given up their practical service to their fellow Christians. There is a great practical truth here. Sometimes in the Christian life we come to times which are arid; the Church services have nothing to say to us, the teaching that we do in Sunday school or the singing that we do in the choir or the service we give on a committee becomes a labour without joy. At such a time there are two alternatives. We can give up our worship and our service, but if we do, we are lost. Or we can go determinedly on with them, and the strange thing is that the light and the romance and the joy will in time come back again. In the and times, the best thing to do is to go on with the habits of the Christian life and of the Church. If we do, we can be sure that the sun will shine again.

(ii) He tells his people to be imitators of those who through faith and patience inherited the promise. What he is saying to them is: "You are not the first to launch out on the glories and the perils of the Christian faith. Others braved the dangers and endured the tribulations before you and won through." He is telling them to go on in the realization that others have gone through their struggle and won the victory. The Christian is not treading an untrodden pathway; he is treading where the saints have trod.

Barclay: Heb 6:13-20

God made more than one promise to Abraham. Gen 12:7tells us of the one made when he called him out of Ur and sent him into the unknown and to the promised land. Gen 17:5-6is the promise of many descendants who would be blessed in him. Gen 18:18is a repetition of that promise. But the promise which God swore with an oath to keep comes in Gen 22:16-18. The real meaning of this first sentence is: "God made many a promise to Abraham, and in the end he actually made one which he confirmed with an oath." That promise was, as it were, doubly binding. It was God's word which in itself made it sure, but in addition it was confirmed by an oath. Now that promise was that all Abraham's descendants would be blessed; therefore it was to the Christian Church, for it was the true Israel and the true seed of Abraham. That blessing came true in Jesus Christ. Abraham certainly had to exercise patience before he received the promise. It was not till twenty-five years after he had left Ur that his son Isaac was born. He was old; Sarah was barren, the wandering was long; but Abraham never wavered from his hope and trust in the promise of God.

In the ancient world the anchor was the symbol of hope. Epictetus says: "A ship should never depend on one anchor or a life on one hope." Pythagoras said: "Wealth is a weak anchor; fame is still weaker. What then are the anchors which are strong? Wisdom, great-heartedness, courage--these are the anchors which no storm can shake." The writer to the Hebrews insists that the Christian possesses the greatest hope in the world.

That hope, he says, is one which enters into the inner court beyond the veil. In the Temple the most sacred of all places was the Holy of Holies. The veil was what covered it. Within the Holy of Holies there was held to abide the very presence of God. Into that place only one man in all the world could go, and he was the High Priest; and even he might enter that Holy Place on only one day of the year, the Day of Atonement.

Even then, it was laid down, he must not linger in it for it was a dangerous and a terrible thing to enter into the presence of the living God. What the writer to the Hebrews says is this: "Under the old Jewish religion no one might enter into the presence of God but the High Priest and he only on one day of the year; but now Jesus Christ has opened the way for every man at every time."

The writer to the Hebrews uses a most illuminating word about Jesus. He says that he entered the presence of God as our forerunner. The word is prodromos (4274). It has three stages of meaning: (i) It means one who rushes on. (ii) It means a pioneer. (iii) It means a scout who goes ahead to see that it is safe for the body of the troops to follow. Jesus went into the presence of God to make it safe for all men to follow.

Let us put it very simply in another way. Before Jesus came, God was the distant stranger whom only a very few might approach and that at peril of their lives. But because of what Jesus was and did, God has become the friend of every man. Once men thought of him as barring the door; now they think of the door to his presence as thrown wide open to all.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 5:11--6:13

A. The Danger of Immaturity (The Third Warning) 5:11-6:12

"Dull of hearing" (5:11) and "sluggish" (6:12, Gr. nothroi in both cases) form an inclusio that frames this pericope and sets it off as a distinct textual segment.¹⁵⁹ The first two warnings in Hebrews were against drifting (2:1-4) and disbelief (3:7-19). All the warning passages in Hebrews involve actions toward the Word of God.

"It is commonly assumed on the basis of 5:11-6:3 that the community addressed had failed to mature in faith and understanding, and consequently required rudimentary instruction rather than the advanced exposition of Christ's priesthood and sacrifice presented in 7:1-10:18. The problem with this reconstruction of the situation is that it is not supported by the detail of the text. The biblical interpretation and the presentation of christology in 1:1-5:10 presuppose advanced Christian instruction and a level of understanding that corresponds to the adult consumption of solid food and not to a diet of milk. In addition, the writer shows no inclination to review with his hearers the foundational elements of the Christian faith [6:1]. He clearly regarded the hearers as mature. He reminds them that they have ingested over a considerable period of time the instruction that qualified them to be the teachers of others (5:12). Consequently, the portrayal of them as infants who have to be nurtured with milk is not an actual description of some or all of the members of the community. It is irony, calculated to shame them and to recall them to the stance of conviction and boldness consonant with their experience (6:4-5, 10) and hope (6:9-12). The community has deviated from its earlier course (cf. 10:32-34) by becoming sluggish in understanding (5:12). Their regression to infancy must represent a quite recent development. It was apparently an attempt to sidestep their responsibility in a world that persecuted them and held them in contempt, but it threatened their integrity. The purpose of 5:11-6:12 is to preserve the community from such aberration by reminding them of what they have experienced and what they possess through the gospel . . ."¹⁶⁰

"If you keep in mind that the emphasis in this section is on making spiritual progress, you will steer safely through misinterpretations that could create problems."¹⁶¹

Constable: Heb 6:1-3

2. The needed remedy 6:1-3

The writer proceeded to explain what the community of Christians that he addressed should do to rectify its dangerous condition.

6:1 Since they needed stretching mentally they should with the writer "press on to maturity." That is, they should not be content with their present condition. In this context spiritual maturity involves receiving and responding appropriately to revealed truth (5:14), zeal for the realization of hope (v. 11), and unwavering faith and steadfast endurance (v. 12).¹⁶⁶

The verb translated "let us press on" (pherometha) is in the passive voice. We could render it, "Let us be carried on" (i.e., by God's Spirit). Spiritual maturity does not come by our striving in self-effort but by our cooperating with God as we do His will depending on His help. It comes as we follow the Holy Spirit who leads us (Rom. 8:14; Gal. 5:16).

". . . they are saved. They are genuine believers. Thus their need is not knowledge; rather, they need to use the knowledge they possess."¹⁶⁷

The writer proposed that his readers leave elementary teaching concerning the Messiah in the past. They did not need to learn that again, presumably by catechetical instruction.¹⁶⁸ They did not need further instruction about abandoning confidence in works for salvation (either as part of the Levitical rituals or just as legalism) and turning to God in faith. This too was foundational truth they did not need to learn again.

6:2 They did not need further instruction in four other subjects either. "Washings" evidently refers to the doctrine of spiritual cleansing. The Greek word translated "washings" is baptismos that refers to Jewish ceremonial washings whenever it occurs in the New Testament (Mark 7:4, 8; Heb. 9:10). A different Greek word (baptisma) describes Christian baptism. This means the writer here referred not to baptism but to spiritual cleansing.

The "laying on of hands" in Judaism was part of the sacrificial ritual (Lev. 1:4; 3:2; 4:4; 8:14; 16:21; et al.) and commissioning for public office (Num. 27:18, 23; Deut. 34:9; cf. Acts 6:6; 13:3). In the early church the imparting of the Holy Spirit sometimes accompanied this practice (Acts 8:17-18; 19:6; cf. v. 4, 2:4; 10:29).

The Old Testament taught the resurrection of the dead (Isa. 26:19; Dan. 12:2) and eternal judgment (Gen. 18:25; Isa. 33:22).

"We are responsible people, and one day we shall rise from the dead and give account of ourselves to God. This must have been of importance to new converts in a time when many people thought of death as the end of everything."¹⁶⁹

The writer presented the six foundational teachings in verses 1 and 2 in three pairs.

1. Repentance from dead works, and faith toward God (v. 1)

2. Instruction about washings, and laying on of hands (v. 2a)

3. Instruction about the resurrection of the dead, and eternal judgment (v. 2b)

The structure of this sentence in Greek suggests that the last two pairs explain the first pair. Laying the foundation of repentance and faith consists of instruction regarding washings, sortilege (laying on hands), resurrection, and judgment. The first pair points Godward, the second manward, and the third forward into the future.

Each of these teachings was foundational in Judaism as well as in Christianity. Most of the original readers would have come to believe these truths even before they became Christians. They are very basic.

6:3 We will press on to maturity "if God permits." The writer again (v. 1) acknowledged dependence on God for spiritual growth. We can continue to grow only as He enables us to do so.

"It seems that the apostle here addresses true Christians, as non-Christians cannot grow in their ability to experientially apply the word of righteousness to daily life and have their spiritual senses trained in spiritual discernment."¹⁷⁰

What does a stagnant, sour believer need? He or she needs to mature. How does growth toward maturity take place? It happens when, by God's grace, the believer responds positively to further revelation beyond the basics. We see examples of the danger the writer warned his readers about all around us. Many Christians attend churches where they only hear the gospel repeatedly. Their ears become dull, they stop growing, and many of them turn away from the faith. Those who put themselves under the challenge of more advanced teaching and respond properly to it grow more mature.

Constable: Heb 6:4-8

3. The dreadful alternative 6:4-8

The writer pointed out the consequences of not pressing on to maturity to motivate his readers to pursue spiritual growth diligently.

Christians have interpreted this passage in many different ways. Some believe that those who fall away (v. 6) are believers who lose their salvation.¹⁷¹ Others hold that those who fall away are people who have professed to be believers but really are not.¹⁷² Still others take the whole situation as hypothetical. They believe that if a Christian could lose his salvation, which he cannot, it would be impossible for him to be saved again.¹⁷³ Another view is that only Hebrew Christians living before the destruction of the temple could commit this sin, whatever it is. The view that I believe harmonizes best with the writer's emphasis is that those who fall away are believers who turn away from God's truth and embrace error (i.e., apostates).¹⁷⁴ The vast majority of scholars view these people as genuine believers.¹⁷⁵

"The transition from the first person (vv. 1-3) to the third person suggests that the author does not wish explicitly to identify the people described with the readers of the epistle. This may be partly out of tact; it is certainly (cf. v. 9) in part because he believes that his readers can still avoid apostasy."¹⁷⁶

6:4 The writer could describe Christians fairly as those who were once "enlightened" (cf. 10:32; 2 Cor. 4:3-6). The "heavenly gift" of which they have "tasted" (cf. 2:9) at conversion seems to refer to salvation (cf. John 4:10; Rom. 6:23; James 1:17-18). Any attempt to interpret tasting as only partial appropriation (i.e., the idea that they tasted it but did not swallow it) is not credible.¹⁷⁷

"This is not to explain Scripture, [but] to explain it away in favour of some preconceived doctrine."¹⁷⁸

Elsewhere the same Greek word refers to complete appropriation (e.g., Jesus Christ tasted death for everyone, 2:9; cf. 1 Pet. 2:1-3; Ps. 34:8). Christians become "partakers" (cf. 1:9, "companions"; and 3:1, 14, "partakers") of the Holy Spirit through Spirit baptism.

6:5 Every true Christian has tasted the Word of God and found it to be good to some extent. The original readers had also tasted the powers (lit. miracles) of the coming messianic age. They had observed the apostles perform miracles (cf. 2:4). The five events listed in verses 4 and 5 view salvation from different aspects and manifestations; they do not present a succession of salvific events.¹⁷⁹

"Together, the clauses describe vividly the reality of the experience of personal salvation enjoyed by the Christians addressed."¹⁸⁰

"The warnings are clearly not addressed to nominal Christians, but to those who have shared, as fully as it is possible to share in the present time, in the blessings which accompany and follow entry into the Christian life (6:4f.)."¹⁸¹

6:6 Earlier in this letter the writer warned his Christian readers about drifting away from the truth through negligence (2:1-4). He also warned them about failing to keep trusting God and walking by faith (3:7-19). Now he referred to the same apostasy as "falling away."

"The aorist tense indicates a decisive moment of commitment to apostasy. In the LXX, the term parapiptein has reference to the expression of a total attitude reflecting deliberate and calculated renunciation of God (Ezek 20:27; 22:4; Wis 6:9; 12:2; cf. Michaelis, TDNT 6:171 . . .).¹⁸² In Hebrews it is equivalent to the expression apostenai apo theou zontos, to fall away from the living God,' in 3:12. Apostasy entailed a decisive rejection of God's gifts, similar to the rejection of the divine promise by the Exodus generation at Kadesh (3:7-4:2 . . .). . . . What is visualized by the expressions in v 6 is every form of departure from faith in the crucified Son of God. This could entail a return to Jewish convictions and practices as well as the public denial of faith in Christ under pressure from a magistrate or a hostile crowd, simply for personal advantage (cf. Mark 8:34-38 . . ."¹⁸³

Falling away from the truth is no hypothetical possibility but a tragic reality in too many cases among believers (cf. Num. 14:27-32; Gen. 25:29-34; Heb. 3:7-19; 10:23-25, 35-39).¹⁸⁴ Christians departed from the faith in the first century (e.g., 2 Tim. 2:17-18) and they do so today (cf. 1 Tim. 4:1).

"The author repeatedly urges his readers to maintain their Christian profession and confidence (cf. 3:6, 12-15; 6:11, 12; 10:23-25). The man who falls away is evidently the one who casts that confidence, and its attendant reward, aside (10:25)."¹⁸⁵

To what is it impossible for an apostate to be renewed? The writer said it is repentance, not forgiveness or salvation. Immediately the question arises whether this explanation is realistic since some believers who have departed from the truth have repented and returned to the fold of the faithful. I believe the writer meant that in the case of apostates, the really hard cases who are persistently hostile to Christ, it is impossible to restore such people to repentance (cf. vv. 1, 3, 7-8).¹⁸⁶ This inability to repent is the result of sin's hardening effect about which the writer had sounded a warning earlier (3:13). It is also the result of divine judgment (cf. Pharaoh, Exod. 9:12; 10:20, 27; 11:10; 14:4, 8, 17).

"God has pledged Himself to pardon all who truly repent, but Scripture and experience alike suggest that it is possible for human beings to arrive at a state of heart and life where they can no longer repent."¹⁸⁷

Even God cannot renew these apostates to repentance because He has chosen not to do so.

". . . the author does recognize the possibility that one may have regressed so far that it is impossible to again make progress toward maturity. He therefore states in verses 4-6 that it may be impossible to renew certain believers so that they can progress toward maturity."¹⁸⁸

Would it not glorify God more for apostates to repent? Evidently by making it impossible for them to repent God will bring greater glory to Himself than if they did repent. Consider the glory that came to God because the Pharaoh of the Exodus did not repent.

God allows this hard condition because by their repudiating Jesus Christ these apostates dishonor Him. The writer spoke of this dishonor as taking the side of Jesus' enemies who crucified Him and publicly humiliated Him. The apostates in view crucify Him in the sense of passing judgment against Him again, by repudiating Him and His work, as those who literally crucified Jesus did. Evidently these "hard cases" are not those who turn away from just any aspect of God's will but specifically the doctrine of Jesus Christ.

". . . once Christ and his sacrifice have been rejected, there is nowhere else to turn. . . . The impossibility' of a second repentance is thus not psychological or more generally related to the human condition; it is in the strict sense theological, related to God's saving action in Christ."¹⁸⁹

"Just as the Hebrew spies who returned from their expedition carrying visible tokens of the good land of Canaan nevertheless failed to enter the land because of their unbelief, so those who had come to know the blessings of the new covenant might nevertheless in a spiritual sense turn back in heart to Egypt and so forfeit the saints' everlasting rest."¹⁹⁰

Two examples of these "hard cases" may be Hymenaeus and Alexander. Paul said he had turned them over to Satan that they might learn not to blaspheme because they had apostatized (1 Tim. 1:18-20).

6:7 "A double illustration forms a transition between the negative and positive realities described in vv. 4-6 and vv. 9-12:

vv. 4-6 negativereality

v. 7 positiveimage

v. 8 negativeimage

vv. 9-12 positivereality"191

In the illustration in this verse the ground represents believers who drink in the water of God's Word and bear fruit as a result. This kind of response leads to God bestowing a blessing on those individuals who by their fruit-bearing have been a blessing to others (cf. Matt. 13:23).

6:8 If no good fruit results, however, only dangerous and destructive thorns, God will bring judgment on this ground rather than blessing it (cf. John 15:2, 6).

"Worthless" literally means disapproved (Gr. adokimos). It does not mean totally rejected but failing to gain God's blessing (cf. 1 Cor. 9:27). It is "in danger of being cursed" but is not cursed as unbelievers are. "Burned" does not mean burned in hell (cf. 1 Cor. 3:13-15). In ancient times as well as today farmers often burned their fields to removed unwanted vegetation, not to destroy the field itself. This is evidently a judgment on a believer that God allows because of his or her apostasy (cf. Isa. 9:18-19; 10:17; John 15:6; Heb. 10:17). The judgment might result in premature death in some cases (cf. 1 John 5:16-17). However the text does not warrant concluding that this fate will befall every apostate. Some "fields" once burned turn out to be more productive in the future, and that might be what God's judgment would lead to in the case of some apostates (cf. 1 Tim. 1:19-20). The purpose of the burning (chastening) is restoration to fruitfulness (cf. 13:1-9, 18-23).

The history of the interpretation I have offered in this passage, and in Hebrews generally, is as follows. Robert Govett was one of the earliest modern authors who wrote on the theme of the Christian's rewards.¹⁹² He was also a leading figure in the school of thought that took the warnings of Hebrews as being addressed to Christians who were eternally saved and secure. However some in this school also believed that unfaithful Christians would miss the Millennium and spend 1, 000 years in a kind of "purgatory." Those in this school include G. H. Lang,¹⁹³ R. E. Neighbor,¹⁹⁴ and probably Philip Mauro.¹⁹⁵

Among the standard commentators B. F. Westcott, James Moffatt, and I. Howard Marshall, as well as most others, took the view that the writer addressed true Christians in the warning passages. These three men took what we would call an Arminian stance believing true Christians can lose their salvation, but they believed the writer addressed Christians in these passages.

Students sometimes assume that the view that the writer addressed only false professors (i.e., not genuine Christians) is the majority view, but it is not. It is, however, the most popular Calvinistic interpretation.

Another modern writer who takes this passage as I do is R. T. Kendall.¹⁹⁶ He also discussed briefly the history of this interpretation in the church fathers.¹⁹⁷ Hodges also holds this view¹⁹⁸ as do Oberholtzer,¹⁹⁹ Dillow,²⁰⁰ Gleason,²⁰¹ and others.

Constable: Heb 6:9-12

4. The encouraging prospect 6:9-12

Even though the danger his readers faced was great, the writer believed they could avoid it. Consequently he concluded this warning as he did the ones in 2:1-4 and 3:1-4:16 with a word of hope to encourage his audience.

6:9 The "better things" in view reflect the writer's confidence that his readers would not turn away from the truth. He based his confidence on their realizing the dreadful consequences of apostasy that he had just explained. "Salvation" refers to the full salvation ahead of them about which he had been speaking throughout this epistle (cf. 1:14).

"The things to which he refers are defined in the following verses (6:10-12): work and love, diligence to the end, and faith and patience. Salvation is the victorious participation with Christ in the coming kingdom as it is in Heb. 1:14, which only those who persevere as companions of the King will inherit. The writer obviously expects that his readers will persevere to the end, enter into rest, and obtain these blessings."²⁰²

This is the only place in the epistle where the writer referred to his readers as "beloved" (dear friends). This affectionate address softens the severity of the warning just given (vv. 4-8). Verses 9-12 provide strong evidence, I believe, that genuine Christians are in view throughout this warning passage.

6:10 God had taken note of the readers' commendable Christian conduct and would justly reward them for it. Therefore they should persevere in it and not turn aside from it (i.e., apostatize). "Not unjust" is understatement; God is eminently just.²⁰³

6:11-12 "Hope is important. Probably no movement has ever gripped the hearts of people if it did not give them hope."²⁰⁴

Earlier the writer had described his readers as being sluggish (lit. lazy, 5:11). Now he urged them to be diligent and to stop being lazy (v. 12; cf. Prov. 24:30-34). The same Greek word (nothroi) occurs in both places. He wanted them to remain faithful to God while waiting patiently for Him to fulfill His promises to them regarding their future inheritance.

"The theme of imitation recurs in 13:7, and in both instances faith is seen as steadfast persistence that pursues the divine promise . . ."²⁰⁵

Some commentators have used this verse to support the unbiblical idea that believers should look to their good works as evidence of their election and as the basis for their assurance of salvation. This verse is not saying that. The Greek word plerophoria always means "fullness" in the passive sense, not "fulfilling." The writer was saying that we need to be diligent regarding something we have already obtained, not to obtain something, namely, assurance.²⁰⁶

Note the linking of love (v. 10), hope (v. 11), and faith (v.12) here (cf. 10:22-24). This triad occurs often in the New Testament epistles (cf. Rom. 5:2-5; 1 Cor. 13:13; Gal. 5:5-6; Col. 1:4-5; 1 Thess. 1:3; 5:8; 1 Pet. 1:21-22).

Constable: Heb 6:13-20

B. The Basis for Confidence and Steadfastness 6:13-20

Again the change in genre, this time from exhortation to exposition, signals a new literary unit within the epistle. Here the writer proceeded to expound the reliability of God's promise to Christians through Jesus Christ's high priestly ministry. Notice the repetition of key words introduced in 6:12 as the exposition unfolds. This pericope contains a strong argument for the believer's eternal security, so it is unlikely that we should understand the earlier part of the chapter as saying that we can lose our salvation.

6:13-15 The writer offered Abraham as an encouraging and supreme example of one who was strong in faith and patience.

"There is in Hebrews a sustained interest in Abraham (2:16; 6:13-15; 7:4-5; 11:8-19). The appeal to Abraham as a prototype of faithful endurance in vv 13-15 gives specific content to the exhortation in v 12."²⁰⁷

The promise to which the writer referred was the one God gave Abraham after he had obeyed God by offering up Isaac (cf. James 2:21). Abraham trusted God to fulfill His former promise regarding his descendants by raising Isaac from the dead (Gen. 22:16-17). The writer was calling his readers to do what God called Abraham to do when He instructed him to go to Mt. Moriah. They too needed to continue to trust and obey as they had done in the past even though it looked as if perseverance would result in tragedy. Having patiently waited and remained steadfast in the face of trying circumstances, Abraham received all that God wanted to give him (cf. Col. 1:11; Heb. 12:1-3, 7; James 5:11).

6:16-18 When a person wants to end an argument, one way to do so is to appeal to a higher authority with an oath. For example, some people do this by saying, "I am telling the truth so help me God." Even God used an oath to guarantee His promise to bless Abraham greatly (Gen. 22:16; cf. Exod. 32:13; Isa. 45:23; Jer. 22:5; 49:13). God swearing by Himself signifies that He binds His word to His character. Thus God gave Abraham double assurance that He would indeed deliver what He had promised. He gave him the assurance of the promise of the God who does not lie and the assurance that God specially guaranteed that particular promise. The two unchangeable things are God's promise and His oath. God's strong promise to Abraham then can be a great encouragement to us now because God has also promised us future blessings. Specifically He has promised us the possibility of receiving rewards when we see Him if we persevere faithfully now (cf. 2 Tim. 2:12).

The figure that closes verse 18 is an Old Testament one. In our times of temptation to apostatize we can flee to the promises of God. We can take hold of them as a fearful person in Israel could flee to the altar of burnt offerings, take hold of its horns, and be safe from his assailants. The cities of refuge also provided safety for the Israelites (Num. 35:9-15; Josh. 20). We have a better refuge than the Israelites did in Judaism.

"In Hebrews, the word hope' never describes a subjective attitude (i.e., our hope,' or hopefulness') but always denotes the objective content of hope, consisting of present and future salvation . . ."²⁰⁸

6:19-20 These verses provide another illustration of our security. When Jesus Christ entered heaven at His ascension, He took our hope of future reward with Him. In the first century, sailors would carry their ship's anchor in a small boat and deposit it on the shore so the ship would not drift away as waves beat against it (cf. Acts 27:29-30). Likewise the hope that Jesus Christ has planted firmly in heaven should serve as an anchor for our storm-tossed souls. It should keep us from drifting away from God (cf. 2:1). Our anchor rests firmly in the holy of holies, in God's presence in heaven.²⁰⁹

"The author is not saying simply that hope secures the spiritual' aspect of man. He is affirming that hope forms an anchor for the whole of life. The person with a living hope has a steadying anchor in all he does."²¹⁰

The writer returned here to his view of the universe as the true tabernacle of God (3:1-6). He also returned to the thought of Jesus Christ as our High Priest after the order of Melchizedek (5:10).

The writer was ready now to proceed to serve the solid food he said his readers needed to eat (5:14-6:1). This spiritual meat was exposition concerning the present high priestly ministry of Jesus Christ.

College: Heb 6:1-20

HEBREWS 6

2. On to Maturity (6:1-3)

¹ Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, ^a and of faith in God, ² instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. ³ And God permitting, we will do so.

^a 1 Or from useless rituals

Therefore continues and draws to a conclusion the thoughts of the previous section. In 5:11 the author announced that he had much to say which was "hard to explain," in 5:12-14 he expressed concern over his readers' lack of maturity which stemmed from an inadequate spiritual appetite and he now concludes that a command is in order. He shifts to less judgmental first person plural statements which suggest identification with his readers, perhaps to offer hope and/or to soften the sting of the harsh rebuke just delivered. Whereas Paul, in a similar situation, judged that he must continue to give the Corinthians milk (1 Cor 3:2) for they were still not ready for solid food, our writer here assesses his readers differently. Ready to progress to solid food, they are challenged to move ahead. To remain on their pabulum diet is unnecessary and would be counterproductive to their spiritual health.

In these three verses, our writer identifies six elementary teachings about Christ . As we assess our own spiritual growth, we should want to know what these elementary teachings are and what we are expected, at some point in our growth, to do with them. The author of Hebrews first deals with the latter question.

6:1 Therefore, let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation . . .

The command here is to go on to maturity (ferwvmeqa , pherômetha , a hortatory subjunctive, serves as the main verb of the sentence). However, before we can do this, something else must happen first, as expressed by the aorist adverbial participle (a[fente" , aphentes ). We must first leave the elementary teachings. This does not mean that we are to abandon them, to forget them or to consider them irrelevant, although ajfivhmi (aphiçmi ) can convey this meaning. Lane suggests the idea of "leave standing" or "let remain" which seems more in keeping with the only other use of the verb in this letter (2:8). They are, after all, the foundation . The point is not that we cease to need them. If the foundation of a house is permitted to crumble, the integrity of the entire structure is threatened. As Alexander Maclaren once said, "Growth in the knowledge of Jesus Christ is not a growing away from the earliest lessons, or a leaving them behind, but a growing up to and into them."

Once the foundation of a house has been laid, however, it need not be laid again . It is time to proceed with the rest of the house - to continue to build on top of the foundation. It is time to go on to maturity . Ferwvmeqa (pherômetha , "go on") is in the present tense which suggests that we are to continually put forth an effort to grow. We are either moving forward or backward in our spiritual growth. If we are not making every effort to move forward, then we are probably sliding backward. This form can be read as either a passive or middle voice verb. Some take it as passive and suggest that we see here an acknowledgment of the activity of God or a "personal surrender to God's active influence." However, reading this as a middle ("actively exerting oneself to make progress") seems a better fit for a context in which the writer is entreating his too passive readers to accept more responsibility for their spiritual growth (see notes to 5:12-14). Though some object to the translation of teleiovthta (teleiotçta ) as "maturity," this exact word is so seldom used in the NT (and nowhere else in Hebrews) that a firm distinction between this and related forms seems tenuous. It is probably best to read it in much the same way that we have read teleiôn ("the mature") in 5:14 and in contrast to navpio" ( napios , "infant," 5:13) since 6:1 represents the conclusion of that argument. However, the author's ongoing concern that his readers "not drift away" (2:1), not turn away from God as Israel did in the wilderness but "hold firmly till the end" (3:7-15), not fall short of "the promise of entering his rest" (4:1), "through faith and patience inherit what has been promised" (6:12), "hold unswervingly to the hope" (10:23), "persevere so that" they would "receive what he has promised" (10:36) and "run with perseverance the race marked out" for them (12:1) is also an important part of the larger context and so the final realization of their hope and God's promise is probably not far from view here.

of repentance from acts that lead to death, and of faith in God,

These "elementary teachings about Christ" are probably those described as "the elementary truths of God's word" in 5:12. When, in 5:12, the writer stated that his readers needed to be taught them all over again, he was probably employing hyperbole since his ultimate point was that they had already spent too much time on them and should have moved beyond the foundations.

The conjunctions in the Greek text divide the six "elementary teachings" into three pairs: (1) repentance and faith, (2) baptisms and laying on of hands, and (3) resurrection and judgment. Some of these anticipate dimensions of the high priestly christology which will be developed in subsequent chapters (the "much more" - 5:14 - which the author will have to say when he completes his excursus and returns to his main argument in 6:12). Here, though, we should ask in what sense they are foundational.

It is appropriate that repentance and faith should be paired together given the integral connection attributed to them throughout the NT. Regardless of whether our writer was acquainted with the book of Acts, it is difficult to imagine that he would not have been familiar with the pattern of conversion described there, in which repentance is described as the natural and expected consequence of faith (Acts 2:38; 3:19). Repentance ( metanoia ) means "a change of mind" which includes a feeling of "remorse" for our sins but also encompasses a commitment to a "turning about" in our lifestyle. One might thus say that repentance is a change of attitude toward sin which leads to a desire to change our behavior accordingly. The acts that lead to death (lit., "dead works") are probably the sins which carry death as their consequence (as in Romans 6:23). Our writer uses this same phrase again in 9:14 (the only other time it appears in the NT) where it makes more sense if read as referring not, as some suggest, to the Levitical regulations themselves but to those sins and the consequent guilt which created the need for the cleansing sacrifice (in 9:9 the gifts and sacrifices of the old covenant, in 9:14 the cross). Repentance, however, is foundational to the Christian life not only in that it represents an initial turn from sin and toward God but also in that it describes the whole life change which is to forever follow.

Hebrews is renowned for its teaching about faith (pivsti" , pistis , "to believe to the extent of complete trust and reliance"). The word appears twenty-five times in chapter eleven alone. It appeared earlier in 4:2,3 where we caught a glimpse of its foundational significance - the gospel preached to us is of no value to us unless we respond in faith. Faith is foundational to life in the new covenant in that it encompasses our belief that the gospel preached to us is true, our trust in Christ's sacrificial death for our justification in God's sight, and our willingness to continue to trust in God's promises and will for our lives so that we always strive to obey him in all things (Matt 28:20). Apart from the response of faith, we may hear and understand the gospel but it makes no difference either in terms of our forgiveness or our manner of living (cf. Heb 11:4, "without faith it is impossible to please God").

6:2 instruction about baptisms, the laying on of hands,

Two features of this verse tend to obscure our understanding of the second pair of "elementary teachings." First, our writer uses a plural noun - "baptism s ." Several possible explanations have been proposed:

1. Jewish ceremonial washings or purification ceremonies practiced at Qumran rather than Christian baptism (cf. RSV, "instruction about ablutions").

2. Purification rites which may have been practiced by early Christians in addition to Christian baptism.

3. The distinction between Christian baptism and other baptisms or purification rituals (including John's baptism and/or Jewish ceremonies, Qumran rituals, pagan rites, the Jewish rite of baptizing proselytes).

4. Triple immersion in the name of the Father, Son and Holy Spirit.

5. Separate baptisms of water, blood, fire and the Holy Spirit.

6. The baptism of several candidates at once.

Although there are references to (2), (4) and (5) in the writings of the church fathers (3rd-4th centuries), there is simply no NT warrant for such practices. The chief argument for (1) is drawn from the fact that our writer uses not the word bavptisma ( baptisma , the usual word for "baptism" in the NT) but baptismov" ( baptismos , which is clearly used in Mark 7:14 and Hebrews 9:10 in reference to Jewish ceremonial washings). However, this is thin proof to justify the conclusion since (a) the rarity of the term in the NT does not justify pressing a firm distinction between the two terms, (b) Hebrews 9:10 speaks negatively of the "various washings" in mind there whereas 6:2 describes them as foundational Christian doctrine, and (c) it is difficult to see how instructions about ceremonial washings could be part of "the elementary teachings about Christ" since, as our writer will go on to point out, they are superseded within the new covenant. There is little reason, then, to conclude that our writer has anything other than Christian baptism in mind since either (3) or (6) offer possible explanations for the plural. The most plausible alternative may be (3) since it is clear that the early church found it necessary for many years to distinguish between different baptisms (Acts 19:3-6) and questions about the distinction between this new Christian rite and the old covenant practices would have been natural for the audience of this epistle.

A second obscure feature in this verse is the reference to "the laying on of hands." The nature and purpose of the practice are not described for us here and its significance varies throughout the NT. In the Gospels, it is frequently mentioned as part of Jesus' healing activity and his blessing of children. Elsewhere, it is sometimes associated with setting people apart for service (Acts 6:6; 13:3; 1 Tim 4:14; 5:22; 2 Tim 1:6). In Acts, it is associated with receiving the gift of the Holy Spirit (8:17; 9:17; 19:6; and possibly the meaning of Paul's reference to "gift" in 1 Tim 4:14; 2 Tim 1:6). Here it may be best to understand its significance as having some connection to the gift of the Holy Spirit since (1) in the Acts accounts baptism, as here, is also a part of the context and (2) taken together, the reference to faith, repentance, baptism and the gift of the Holy Spirit make perfect sense as "elementary teachings" in light of the clear pattern of conversion modeled in the NT (cf. Acts 2:38).

the resurrection of the dead, and eternal judgment.

Whereas the first pair of elementary teachings has to do with our initial response to the gospel and the second with the commencement of our new covenant relationship with God which grows out of it, the third pair looks forward to a final, eschatological consummation of that relationship. The doctrines of resurrection and judgment are logically related (cf. 9:27). Though neither are unique to Christianity (both can be found in the OT and the Pharisees believed in the resurrection of the dead), both events find new significance in Christ (cf. Col 1:18; Rom 6:5; 1 Cor 15:20ff; Matt 5:31ff; John 5:22, 27; Acts 17:31).

Since the "resurrection" is described in general terms ("of the dead") it is probably best taken as referring to a resurrection of both the righteous and the wicked (as described in John 5:28-29; cf. Heb 12:23 where God is described as the judge of "all men"). Krivma ( krima , "judgment") and its derivatives can be used specifically in the sense of "punishment," "damnation," "condemnation" or the act of judging a person as guilty and thus liable to punishment. But it can also be used generally of a mere "decision" or "evaluation" apart from any positive or negative connotation. It is used both ways in Hebrews (negatively in 10:27, 30; 13:4 - generally in 4:12; 9:27; 12:23) but if our writer has in mind a judgment of both the righteous and the wicked then the latter is clearly demanded by the context.

=Aiw'no" (aiônos , "eternal") reminds us that this judgment is final and permanent. Christians look forward to an eternity in the presence of their beloved Savior and heavenly Father while those outside of Christ can expect nothing but condemnation. This was probably an important reminder to readers who lived in a day when people widely doubted the accountability promised by resurrection and judgment - just as the Athenians sneered at the notion (Acts 17:32) and the Sadducees rejected it (Matt 23:31; cf. Mark 12:18; Luke 20:35; Acts 4:2; 23:6). For the same reason, it is probably a timely reminder for Christians today as well.

6:3 And God permitting, we will do so.

This brief verse accomplishes several purposes at once. First, it summarizes the thrust of 6:1-3 since the phrase "we will do so" (lit., "and this we will do") looks back to the command in v. 1 ("go on to maturity"). In addition to looking back, it also serves as a transition to the section beginning with v. 4 (NASB, RSV, KJV all translate the Greek connective, "for," omitted in the NIV). It also anticipates the subject matter of vv. 4-8 since the phrase "God permitting" not only confesses a dependence upon God for attaining maturity (as all of our lives are subject to God's permissive will, James 4:15) but implies that the final outcome is not yet certain. Finally, the repetition of the first person plural (as in v. 1) suggests that both writer and reader (as all Christians) are somewhere in the process of attaining maturity. None have yet arrived. But all look forward to attaining it unless, rather than growing, we instead fall away. This possibility is contemplated in the verses that follow.

3. Those Who Fall Away (6:4-8)

⁴ It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, ⁵ who have tasted the goodness of the word of God and the powers of the coming age, ⁶ if they fall away, to be brought back to repentance, because ^a to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

⁷ Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. ⁸ But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.

^a 6 Or repentance while

These are troublesome verses in at least two senses. First, the apparent suggestion that some who fall away from Christ are so beyond repentance that their recovery is impossible may seem to us harsh, pessimistic and unfeeling. Second, they have been the occasion for centuries of theological controversy - is it possible for one who has been truly converted to lose his or her salvation? How we read these verses in relation to the first concern is likely to influence our understanding of God's compassion and/or our judgments regarding others. How we read them in relation to the second affects our view of the essential nature of the New Covenant which our writer is soon to describe. It is of the utmost importance, then, that in considering these verses we restrict our observations to what is clearly and expressly stated in the text and refrain from ungrounded speculation. Taken as a whole, four significant truths are expressed in these verses.

(1) It is possible to "fall away." This seems quite clear from v. 6 which expressly states this possibility ("if they fall away"). parapivptw (parapiptô ) occurs only here in the NT but related forms (piptô and ekpiptô ) appear in several places, including three times in Hebrews. The word is most often used in a literal sense - of a person falling down to the ground to worship, pray, beg, or in fear (cf. Matt 2:11; 4:9; 17:6; 18:26; Luke 5:12; John 11:32; etc., often this way in Revelation); of a house or tower falling down (Matt 7:25, 27; Luke 11:17; 13:4; etc.); of a sparrow to the ground (Matt 10:29); a seed to the ground (Matt 13:4ff; John 12:24; etc.); crumbs from a table (Matt 15:27; Luke 16:26), and other examples. However, it is also used figuratively - of the potential "dropping out" of the Law (Luke 16:17); of dying (Luke 21:24); or of a lot that has been cast (Acts 1:26). Our writer has used piptô to describe the death of the Israelites in the wilderness (3:17) and will use it to describe the fall of the walls of Jericho (11:30) but clearly neither sense is appropriate here.

In 4:11, however, our writer used piptô when he set before his readers the promise of rest (4:1) but knew that it would be possible for them to "fall" and not enter into it because of their disobedience (4:6, 11). Paul used the word similarly when he described the "stumbling" of Israel (though, in that case, their "fall" was not "beyond recovery," Rom 11:11) and contrasted the "sternness of God to those who fell" and the "kindness" to those who "continue" (Rom 11:22). After yet another warning from Israel's history, he commanded the Corinthians to "stand firm" and "don't fall" (1 Cor 10:12) and, when the Galatians were in danger of returning to legalistic bondage, he commanded them to "stand firm" and declared that those who were trying to be justified by the law had "fallen away from grace" (Gal 5:1, 4).

The word, then, can also refer to a type of disobedience which removes people from the divine covenant and its promises. Lane notes that, in the LXX, parapiptô has reference to "the expression of a total attitude reflecting deliberate and calculated renunciation of God" and that the aorist tense in this verse "indicates a decisive moment of commitment to apostasy." Moulton and Milligan note that the word was used in some early papyri to describe "breaking terms of a contract, rendering it invalid" and so Louw and Nida suggest that the term means "to abandon a former relationship or association." To understand it so here is clearly in keeping with our author's continuing concern about a possible "turning away" (Heb 3:12; 12:25) on the part of his hearers.

Here, then, is an important truth. It is possible, once in a covenant relationship with God, to remove ourselves from that covenant relationship by our own deliberate choice.

(2) Their prior Christian condition is described as fact. Three features of these verses suggest that the author considered them to have, in fact, been Christians. The first is the a{pax . . . pavlin construction ( hapax . . . palin , literally, "once . . . again," although NIV incorporates this idea into its translation of v. 6 as "brought back" rather than "brought again"). This suggests that the writer considered them to have, at a time in the past, attained a certain position in their relationship with God, to have lost it, and to be in need of it again. The "falling away" has, then, effected a real change in that relationship.

Second, their former conditions are described with aorist tenses which lack the dimension of present consequences carried by the perfect tense but nevertheless convey the idea of past, historic reality. In fact, when the NIV renders v. 6 "if they fall away," it breaks the parallelism of the Greek text in which the subjects are described by five consecutive aorist participles. The final participle could just as well be translated like each of the previous four - "and who have fallen away." Each of the previous four descriptions, then, as much as the last, could be described as "decisive moments."

Finally, the descriptive phrases employed in vv. 4-5 suggest the fact of their prior Christian condition. First, they had once been enlightened . Our writer uses this same word (fwtivzw , phôtizô ) in 10:32 when he encourages his readers to "remember those earlier days after you had received the light," a phrase which parallels "after we have received the knowledge of the truth" in 10:26. The word should probably be taken, then, as referring to "instruction" or an "intellectual illumination that removes ignorance through . . . the preaching of the gospel." Paul similarly uses a form of the word in 2 Corinthians 4:4, 6 when he refers to "the light of the gospel of the glory of Christ" and "the light of the knowledge of the glory of God" which were preached to his readers.

They had also once tasted the heavenly gift and shared in the Holy Spirit . Here we see, as in 2:9, a figurative use of geuvomai ( geuomai , lit., "taste") in the sense of "experience." The reference to "heavenly gift" and "Holy Spirit" are probably synonymous - in Acts, dwreva (dôrea , "gift") is used exclusively of the gift which is the Holy Spirit. Mevtoco" ( metochos ) has already been used by our writer to describe the "companions" above which the Son has been set (1:9), the "partnership" which holy brothers share in their heavenly calling (3:1), and the fact that so long as Christians hold firm they continue to "share" in Christ. He will again use it in 12:8 when distinguishing between true and illegitimate sons (the former are "partakers" in God's discipline). Here, then, the term seems to suggest the "partnership," "fellowship" or "companionship" into which each person enters who has experienced or received the Holy Spirit. The fact of their Christian condition is thus confirmed not only by their individual experience of the Spirit's presence in their lives but also by the reality of the fellowship which they had thus come to share with like others.

Finally, they had also tasted the goodness of the word of God and the powers of the coming age . This is now the third time our writer has paired "word" and "power" to describe God's word. We read earlier that it is by "his powerful word" that the Son sustains all things (1:3). But here the pair seems to echo 2:1-4 where we read that the salvation first announced by the Lord was later testified to by "signs, wonders and various miracles [duvnami" , dynamis , "powerful act"] and gifts of the Holy Spirit." As 6:1-2 resembles the pattern of conversion described in Acts, so this verse appears to reflect an important dimension of God's confirmation of his gospel for dynamis is regularly used there to describe the display of the Spirit's power which often accompanied the preaching of the word. If so, then these final descriptions flow out of the first two and join them together (instruction of the word and experience of the Holy Spirit), further confirming the fact of the Christian condition described here.

(3) Those who fall away cannot be restored so long as they persist in their flagrant and public rejection of Christ . The subject of ajnakainivzw (anakainizô , in this context, "to cause to change to a previous, preferable state") is not identified and could be either God (the convicting ministry of his Spirit), other Christians seeking to "restore"(RSV) their fallen brother or sister, or both. Regardless of the agent and in spite of persistency in the effort (the writer shifts from past oriented aorist tense forms to the present, continual, tense here), the word impossible (v. 4) makes it clear that in their present condition they will not respond. It is important that we consider the nature of that condition and precisely what is described as impossible.

What is their condition? The last part of v. 6 describes the degree to which their lives have actually turned in the opposite direction - they are crucifying the Son of God all over again and subjecting him to public disgrace . Just how they do so is not specified. Perhaps upon their rejection of the Christ they once embraced they have come to engage in active and public opposition to his gospel, perhaps their return to an open lifestyle of sin and immorality cause the gospel to be disgraced or both. Regardless, the outcome is the same. It is clear, in a public sense for all to see and know, that they no longer regard Jesus as the Savior crucified for their sins. Their rejection is so extreme that it is as if they were nailing him to the cross all over again. There is nothing in these verses to suggest that the atonement which Jesus accomplished at the cross does not apply to the future sins of those who remain within their covenant relationship with God, repentant and grateful for the sacrifice made by their Savior. Those described here refuse to repent and have decided to reject him. This resembles closely the description of a clear and final rejection of Christ described by Peter (2 Pet 2:20-22).

However, lest we adopt too extreme a posture in regard to those whom we deem to have so "fallen away," we should also consider what is precisely said to be "impossible." It is neither their forgiveness or salvation which is said to be impossible but their own decision, in their present condition, to repent. The NIV offers an interpretive rendering of the Greek syntax which, unfortunately, creates confusion. The word because (v. 6) does not represent the presence of such a conjunction in the Greek text but a decision on the part of the translators to interpret the relationship between two adverbial participles ("crucifying" and "exposing to public ridicule") and the main verb of the sentence ("it is impossible") as one of cause. However, the participles are in the present tense form which indicates a coordinate time relationship between these activities and the impossibility of their repentance (whereas the aorist tense is more commonly used for actions that precede the verb). In other words, we could read the text as saying, " so long as they are crucifying and subjecting," which would admit the ultimate possibility of restoration should such a person ever decide to stop these activities and repent.

(4) God will be faithful in his response. The phrase to their loss (v. 6) indicates the results for those who so fall away and refuse to repent. Having removed themselves from their covenant relationship with God, it is reasonable to assume that they lose claim to the covenant promises. They can only expect to receive from God what they otherwise would have, had they rejected the gospel to begin with and remained outside of that covenant relationship - his rejection and condemnation. As our writer put it in 2:3, "how shall we escape if we ignore such a great salvation?" These four verses, then, seem to represent our writer's worst fears for his readers.

Yet we must also understand that such an end represents God's faithful response in terms of the gospel presented to us in the NT. It is nothing else, more or less. After describing the covenant in more detail, our writer will stress that "he who promised is faithful" (10:23) but at the same time remind us that "if we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God" (10:26-27). God is a God of grace but also of justice (6:10) and such rejection is part of the faithful response which he has promised. Paul echoes the same thought in Romans when, after noting that Israel had not fallen beyond recovery (11:11), he went on to warn them, "Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off" (11:22).

The analogy in verses 7-8 serves as an illustration of this truth. Soil and vineyard imagery were prominent both in the ministry of Jesus and the preaching of Isaiah and our writer could easily have either or both in mind. God sends his rain on all just as his word is preached to all (Matt 13:1ff), and the end result is determined by what grows out of the soil. God has acted once and for all (cf. 10:12) to make our salvation possible. He now responds to us based upon how we respond to him. The curse may, at present, be regarded as a mere "danger" but "in the end" (eschatologically) such land can only expect to be "burned" (see 10:27 where God's judgment is described as a "raging fire" and 12:29, "God is a consuming fire").

At the outset of this section, it was suggested that how we read these verses affects our understanding of God's compassion, our judgments regarding others, and our view of the essential nature of the New Covenant. How this is so can now be seen more clearly. First, we see here the bilateral nature of the New Covenant. The blessings of this covenant are not unilaterally and unconditionally bestowed in either a universal or partial sense. Our response to what God has done in Christ (faith, repentance and baptism) is foundational in the creation of this covenant relationship and continuing in the commitment (expressed by these) to Christ's Lordship is an essential condition for continuing that relationship. It is possible to be in fact and truth a Christian who possesses a real covenant relationship with God and then to decisively abandon that relationship. The choice is ours and in no way adds to or detracts from his compassion for us. It is God's desire that all people everywhere would repent (Acts 17:30) but it remains for us to do so of our own free will.

These verses are also suggestive as to how we see ourselves and others. Many want to know, "have I committed apostasy and am I therefore beyond the grasp of God's grace?" The answer suggested here is that the only people beyond the grasp of God's grace are those who wish to be. Anyone who is willing to repent - probably anyone who cares enough to ask the question - can be restored to his or her relationship to God on that condition. As to whether others around us are in such an "apostate" condition is a decision that should be left to God since any decision to repent places a person outside of the class described here and we can never be sure whether or not a person will someday make that decision. Our most appropriate response is to never give up in our efforts to restore them and allow God to make, "in the end," the decision about their eternal fate.

4. Confident of Better Things (6:9-12)

⁹ Even though we speak like this, dear friends, we are confident of better things in your case - things that accompany salvation. ¹⁰ God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. ¹¹ We want each of you to show this same diligence to the very end, in order to make your hope sure. ¹² We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Following his harshest words yet, our writer offers a vote of confidence and a word of comfort. Warning and encouragement are offered together as motivation. He addresses them as dear friends although the word (ajgaphtov" , agapçtos , "object of one's affection, one who is loved") is capable of a stronger translation, such as "beloved." This is the only place in Hebrews where our writer so addresses his readers, his most tender expression following his harshest words of warning. The first person plural ( we ) may be a collective reference to writer and readers as in 6:1 but since the readers are addressed directly and in the second person ( your case ) it is more probable that it here refers to the writer and his associates (cf. 5:11; 13:18).

Peivqw (peithô , "are confident") includes the idea of persuasion (cf. KJV, "are persuaded" and 1 Cor 2:4 where Paul refers to peithos , "persuasive words") but often, as here, brings into focus the trust, confidence or sureness that results from it. Our writer will use it again in 13:18, "we are sure that we have a clear conscience." The contrast in tenses is worth noting as well. Whereas "we speak" clearly communicates the idea of the present tense of the Greek verb, "we are confident" seems to reflect the same tense when, in fact, the verb is in the perfect tense form which usually describes an action which began or occurred in the past but carries results into the present (lit., "we have been confident"). The writer may be "speaking" now but his confidence in them is nothing new but continues into the present.

The word for better occurs more times in Hebrews than in the entire rest of the NT and is a significant word in our writer's purpose, although its true significance lies ahead (chapters 7-11, where old and new covenants are compared). Here, what is better is the salvation which he expects for his readers, rather than the loss referred to in v. 6 or the judgment described in v. 8 - the eternal salvation of which Jesus is the source for all who obey him (5:9).

Two reasons are given for his confidence. The first is the character of God: God is not unjust (ajvdiko" , adikos ). In other contexts, adikos and its related forms usually receive a stronger translation such as "unrighteous(ness)," "iniquity," "evil (doer)", or "wicked(ness)." In v. 8, our writer used adokimos to describe "worthless" thistles and adikia will appear in 8:12 in reference to the "wickedness" which God, through the prophet Jeremiah, promised to forgive. However, the verb can also mean "to hurt or to harm, with the implication of doing something wrong or undeserved" (cf. Matt 20:13; Luke 10:19; Acts 25:20) and Peter uses adikia to describe the pain of "unjust" suffering which Christian slaves are exhorted to endure. The closest parallel in the NT to what we read here is in Romans 3:5 where Paul poses the rhetorical question of whether God would be "unjust" to bring his wrath upon us in light of our unrighteousness. Here, the point is not that we can be so righteous as to deserve salvation as our "just" reward but that God will be "just" and faithful in relationship to his covenant promises and the lives of the readers give evidence that they continue in that relationship with him.

Thus follows the second reason for the writer's confidence: the evidence of salvation which he sees in their lives. As in so many places in Scripture, work and love are joined together. Paul wrote of a "labor prompted by love" (1 Thess 1:3) and John encouraged Christians to "not love with words or tongue but with actions and in truth" (1 John 3:18). Our writer will join these same terms in 10:24 when he exhorts his readers to "spur one another on toward love and good deeds."

As elsewhere, it seems clear that the work is the outward evidence or proof of the love which, in this case, is shown in the help given to God's people. =Endeivknumi ( endeiknymi ) means "show" or "cause to be made known" in the sense of proof, evidence, verification or indication. For example, it is the same word Paul uses in 2 Corinthians 8:24 when he urges his readers to "show ( endeiknymi ) proof (ejvndeixi" , endeixis )" of their love "so that the churches can see it" (lit., "in the presence of the churches") by participating in the collection for the Christians in Jerusalem. The word for "help" (diakonevw , diakoneô ) is usually translated "serve" or "minister." Examples of their service to others are offered later in the letter. In 10:33-34, we read that they "stood side by side" with those who were insulted and persecuted, even when it meant receiving the same treatment themselves. In 13:1-3, we read that they expressed their love by entertaining strangers and remembering those in prison.

Much of this resembles what Jesus described in his saying about the sheep and the goats (Matt 25:31ff). Here, their love is "shown him ," just as in 13:2 some people "entertained angels without knowing it" and in Matthew 25 the one who serves "one of the least of these brothers of mine" serves Jesus himself. Ministering to God's people manifests a love for God himself and serves as observable evidence that we belong to him.

6:11 We want each of you to show this same diligence to the end, in order to make your hope sure.

His confidence, however, does not keep our writer from worrying about the possibility that his readers might give up. Thus he now turns from the past and the present to the future. He wants his readers to "keep on showing" (an acceptable translation of the present tense form) the evidence of their love for God "to the end." This latter phrase hearkens back to the eschatological reference in v. 8 (hence the NIV, "to the very end"). =Epiqumevw (epithymeô , "want") occurs only here in Hebrews but as elsewhere in the NT it communicates a very strong desire. It is used in the Gospels to describe sexual "lust" (Matt 5:28), the "longing" of the prophets and righteous men to hear the teachings of the Messiah (Matt 13:17; cf. 1 Pet 1:12), the "longing" of the prodigal son to eat with the pigs (Luke 15:16) and of Lazarus to eat what fell from the rich man's table (Luke 16:21). It is also used to describe "covetousness" (Acts 20:33; cf. Paul's use of the term in connection with the tenth commandment, Rom 7:7; 13:9; James 4:2).

Not only does he want them to keep showing the evidence of their love for God but to do so with "this same diligence." In some contexts, this word (spoudhv , spoudç ) includes the idea of haste, quickness, hurriedness or eagerness (Mark 6:25; Luke 1:39; Phil 2:28; possibly Luke 7:4 and Titus 3:13). But here the word functions as an opposite to the word "lazy" in v. 12 (nwqrov" [nôthros ], translated "slow" in 5:11) and so probably carries the sense of "working hard" or "not letting up."

The goal of this diligence is to make their hope sure (lit., "the full assurance of hope," NASB). Plhroforiva (plçrophoria , "assurance") and its cognates include the notion of "completeness" or "fullness" - whether it be "to tell fully" or "relate fully the content of a message," to "fully accomplish one's task" or "be completely successful," to be "fully persuaded," or to "be completely certain of the truth of something." =Elpiv" ( elpis , "hope") can refer to the act of expecting but in Hebrews tends to mean the thing expected/hoped for (here, probably the "promises" referred to in v. 12). The true significance of these terms is seen in their relationship to pivsti" ( pistis , "faith," v. 12). In 10:22, our writer refers to the "full assurance [plhroforiva , plçrophoria ] of faith" and in 11:1 he will write that "faith is being sure [uJpostavsi" , hypostasis , "substance"] of what we hope for [ejlpivzw , elpizô ]." The concepts of faith, hope, and assurance are interrelated - "hope" describing what we look forward to, "faith" the trust or belief that we will in fact receive what we expect, and "assurance" the present experience of certainty which grows out of faith. The diligence with which we continue to serve is an ongoing sign that we have lost none of these.

6:12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

The Greek text actually continues the sentence which began in v. 11 - literally, "in order that you might not become," indicating the desired result. It is first described negatively and then positively. Nwvqro" (nôthros , "lazy") is repeated from 5:11 (where the author charged his listeners with being "slow to learn"), framing the excursus and relating the intervening discussion to his initial concern. He hopes, then, that the rebuke of 5:11-14, the exhortation of 6:1-3, the warning of 6:4-8 and the encouragement of 6:9-12 will motivate his readers to get on with their spiritual growth, for therein lies the secret to endurance and perseverance.

If they do so, they can become "imitators." Our writer will use the same word in 13:7 when exhorting his readers to imitate the faith of their church leaders but here the word anticipates, immediately, the reference to Abraham in vv. 13-15 and, eventually, "the ancients" of chapter 11 where their faith will be more fully defined and illustrated. Faith and patience (makroqumiva [ makrothymia ], cf. 6:15) are the qualities demanded in the interim wait for "what has been promised." They are natural counterparts, for the period of waiting which requires patience is usually the strongest test of our trust.

D. GOD'S OATH MAKES HIS PURPOSE SURE (6:13-20)

¹³ When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, ¹⁴ saying, "I will surely bless you and give you many descendants." ^{a 15} And so after waiting patiently, Abraham received what was promised.

¹⁶ Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. ¹⁷ Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. ¹⁸ God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. ¹⁹ We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, ²⁰ where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

^a 14 Gen. 22:17

In the Greek text, the conjunction gar ("for") directly connects these verses to v. 12. Though moving away from his parenthetical address, our writer will make a gradual transition back to his main argument. This transition will be complete by v. 20 when he returns to the theme mentioned in 5:10, just before he broke off to address his readers slowness of learning (5:11). The example of Abraham, then, appears to serve two purposes: (1) to illustrate the relationship between faith, patience and hope (cf. vv. 12, 15, 18-19) and (2) to prepare for the argument about the greatness of Melchizedek (7:4, 6, 7).

Abraham is a key figure in Hebrews, being mentioned no less than ten times, and his significance in NT theology is twofold: (1) God's promise to him frames the purpose and method of the plan of redemption, announcing the gospel and (2) his faith in that promise models the way of righteousness which is revealed in the gospel (Rom 1:17). In the Greek text, our author places Abraham's name in the initial position for emphasis, presumably to take advantage of the ethos provided by his example, although its persuasiveness for his readers was probably due more to his status as the patriarch of Israel.

The thrust of these verses, however, is what God did when he took the initiative to act toward Abraham, and the grammar of the sentence makes it clear that he performed two acts at the same time. He made a "promise" (present adverbial participle) and he "swore" or took an oath (main verb). For now, our writer only adds that when God swore, he "swore by himself." So God himself stated (Gen 22:16) when repeating his promise to Abraham and so Moses had remembered when interceding with God on behalf of the Israelites (Exod 32:13). The reason given for God so swearing was that he was simply too great to be confined to the human custom of swearing by someone greater than themselves (v. 16). God's oath and promise, then, are what Abraham had to place his faith in and their significance will be discussed in vv. 17-18.

Our writer cites a portion of Genesis 22:17 as it is found in the LXX, with the exception of substituting "you" for "your seed." Whatever the reason, it makes no difference in the sense of the passage. The first record of this promise is in Genesis 12:1-9 and it is repeated in 13:14-17; 15:5; 17:2, 19; 26:3 (to Isaac); and 28:14 (to Jacob). 22:17, however, is the only statement of the promise to Abraham which includes the reference to the oath.

6:15 And so after waiting patiently, Abraham received what was promised.

Our writer now turns from God's promise and oath to Abraham's response, which models exactly what is required of the readers (cf. v. 12). Makrothymeô means "to demonstrate patience despite difficulties" or "in the face of provocation or misfortune" and hence the usual translation in the KJV is "suffer long." Abraham was already 75 years old when God first made his promise to him (Gen 12:4) and waited another 25 years before Isaac was finally born (21:5). His fathering of Ishmael by Hagar at Sarah's behest (Gen 16) illustrated how trying the wait was. The citation of Genesis 22:17 in v. 14 would probably have reminded the readers of how God tested Abraham by commanding him to sacrifice the promised son (Gen 22:1-19). And yet Abraham's obedience in this case illustrated the extent to which he had grown in his faith and ability to "wait patiently" on the promises of God.

As a result ("after waiting patiently" translates an aorist adverbial participle which could be easily read as causal in this context), Abraham "received what was promised." How this was so might be difficult for some of us to imagine. He had been promised a great nation, a multitude and yet when he died he had but the one son of the promise and two grandsons (Gen 25:7, 26). Yet Abraham clearly considered this a wondrous miracle (Gen 17:17; 18:11-12; 21:7) as did our writer (Heb 11:11) and so it is possible that the reference here is simply to the birth of Isaac. Or perhaps it was simply that through Isaac's birth Abraham saw "the things promised" and "welcomed them from a distance," receiving the promise in this sense, while the "descendants as numerous as the stars" represented another sense in which our writer later says he "did not receive the things promised" (11:11-13). The point for the readers is the same: to receive what God has promised as Abraham did, they must also wait patiently as Abraham did.

6:16 Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument.

As he continues to illustrate for his readers the importance of faith and patience in making their hope sure, the writer now shifts his attention back to God again, turning from Abraham's faith to God's faithfulness. This verse introduces the first part of an argument from lesser to greater (from what men do to what God does) but also anticipates one of the forthcoming arguments about the superiority of Christ's priesthood (7:20ff).

The present tense form of "swear" clearly suggests customary action here. In ancient cultures, the seriousness of taking an oath was suggested by the fact that many viewed them as dangerous since breaking them was often associated with a curse ("one who is quick to take an oath, will be quick to meet his death"). Yet they served the important purpose of enhancing the credibility of claims not readily accessible to empirical confirmation by adding the threat of curse or hope of blessing, placing the promise under the agency and judgment of the gods or king. Some oaths were considered binding upon subsequent generations as well. Similarities in terminology between oaths in the Old Testament and those of other ancient cultures suggest that they served the same basic functions for Israel. The third and ninth commandments (Exod 20:7, 16), even if not limited to this, clearly applied to the sanctity of oaths within the covenant community. Jesus' command in Matthew 5:33-37 indicates that the Jews of his day did not take oaths as seriously as they should have.

This same purpose of the oath is clearly indicated by our writer here. It "confirms what is said" and "puts an end to all argument." The RSV is more form-literal here: "in all their disputes an oath is final for confirmation." =Antilogiva ( antilogia , "argument") literally means "to speak (legô ) against ( anti )" and in classical Greek rhetorics served as a technical forensic term. Eij" bebaivwsin (eis bebaiôsin , "for confirmation") was also a technical legal term used "to denote legally guaranteed security" whether of a lease, a title to property, a sale or delivery, etc. Adding an oath to a promise was considered sufficient evidence to "cause someone to be firm or established in belief" and ended the need for doubt or debate.

6:17 Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath.

Verses 17-20 describe the second half, or conclusion, of the lesser to greater argument. In this verse, we read why God chose to confirm his promise with an oath - he "wanted to make the unchanging nature of his purpose very clear." "Want" (bouvlomai , boulomai ) includes the idea of intent and deliberateness, as suggested by the use of the word "purpose" to translate the cognate noun (boulhv , boulç ) later in the same sentence. "Make clear" (ejpideivknumi , epideiknymi ) continues the forensic terminology in this section. It could be translated "prove" as it is elsewhere, when in Acts 18:28 we read that Apollos proved "in public debate" that Jesus was the Christ. A cognate ( apodeiknymi ) is used in Acts 25:7 where we read that the Jews were unable to "prove" their charges against Paul in court. What God wanted to prove was "the unchanging nature of his purpose." =Ametavqeto" ( ametathetos , "unchangeableness") appears only here and in v. 18 in the NT but Moulton and Milligan point out that in the papyri, "the word was used as a technical term in connexion with wills" (p. 26) - i.e., they were fixed at death (cf. 9:16, 17).

God wanted to make this clear to "the heirs of what was promised." Inheritance terminology is frequent in Hebrews (1:2, 4, 14; 6:12, 17; 9:15; 11:7, 8; 12:17). Here it is a carryover from v. 12. It fits well into the forensic/legal terminology but its significance here seems to be theological as well. The thrust of the immediate context is that the readers were the heirs of the same promises made to Abraham (6:12, 15, 17) and this is not a unique idea in the NT (cf. Gal 3:7-9, 16-20; Acts 3:25). The use of the present tense form (which could be translated, "because God always wants") suggests a continuing purpose expressed through an oath binding throughout subsequent generations (see comments on v. 16 above). Thus the promises which God confirmed to Abraham (and by extension even to Christians today), not only encompass God's dealings with Israel and the coming of the Christ as the promised blessing (Acts 3:25) but also the eschatological hope of the Christian (Heb 1:14; 9:15).

6:18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged.

This verse describes the result God had in mind (the Greek text actually begins this verse with "so that," continuing the sentence which has extended through vv. 16-17). God wants for us to be "greatly encouraged." Paraklhvsi" (paraklçsis ) "may mean either 'encouragement,' 'exhortation,' or both." Our writer will use the word again in 12:5 to describe the "word of encouragement" offered by Scripture to help us in our struggle with sin and in 13:22 when closing the letter, appealing to readers to bear with "his word of exhortation," that is, his "short letter." Paul similarly uses the word in connection with hope (Rom 15:4; 2 Cor 1:5-7; 2 Thess 2:16). What is unique about the present verse is the strength added to the expression (ijscuraΙn paravklhsin , ischyran paraklçsin , literally, "we have a strong encouragement"). God not only wants for us to be perfectly clear about his purpose for us (to inherit the promises, v. 17) but for us to be continually confident while we wait patiently for its completion.

This encouragement is intended for those "who have fled to take hold of the hope offered." Katafeuvgw (katapheugô ) is used only here and in Acts 14:6, where we read that Paul and Barnabas fled to Lystra and Derbe to escape stoning in Iconium. Pheugô is more common in the NT and usually retains this idea of "fleeing for safety" or "becoming safe by taking a refuge" (as elsewhere in Hebrews, 11:34 of the prophets who "escaped the edge of the sword" and 12:25 of the inability of those who refuse Jesus to "escape" punishment) although the prepositional prefix probably adds a greater degree of intensity. Here the word describes the haste and intensity with which we take hold of our hope. God's encouragement is meant to sustain us in the faith required to wait patiently for what he has promised us, "in order to make our hope sure" (6:11).

It is through "two unchangeable things" that God so encourages us. As his purpose is unchanging (ajmetavqeton , ametatheton ) so are these things (ametathetôn ) by which he encourages us about that purpose. They are, it seems quite clear from the context, the promise and the oath added to it. In these, "it is impossible for God to lie." This truth is well attested to throughout Scripture (Num 23:19; 1 Sam 15:29; Titus 1:2). The case presented for remaining diligent to the end, and so inheriting the hope promised through faith and patience, is not merely forensic but an ethical one (in the sense of ethos , character). In the end, we trust in the word of God (both the promise and the oath to add strength to the pledge) because we trust the person of God.

6:19 We have this hope as an anchor for the soul, firm and secure.

As our writer draws his appeal to a conclusion, he moves to the present and returns to the use of the first person plural as in 6:1 (as a collective reference to author and readers, rather than as in 6:9 where "we" is used opposite "you"). In these last two verses of the chapter, two images are employed to illustrate what hope does for those who, in faith, wait patiently to inherit what has been promised.

The first of these images is that of the anchor. As an anchor steadies and holds a ship in place, so hope does for our lives. It makes us "firm and secure." Bevbaio" ( bebaios , "firm") is a cognate of the same word used in v. 16 to describe how an oath "puts an end" (lit., acts as "final confirmation") to argument. Here, it is our lives which are "tied down" or "established" in a sure and certain manner. As such, they are also made "secure" (ajsfalhv" , asphalçs , "safe and hence free from danger"). Life can be as stormy as a rough sea. Those who possess this hope for the future, however, have the spiritual resources to survive the dangers of the present.

It enters the inner sanctuary behind the curtain, 6:20 where Jesus, who went before us, has entered on our behalf.

The second image has to do with the service performed by the high priest on the Day of Atonement (Lev 16). The outer part of the sanctuary of the tabernacle (and later the temple) consisted of the Holy Place (which held the table of showbread, the golden lampstand, and the golden altar of incense; Heb 9:2). The altar of incense stood on the west side of the Holy Place in front of a veil which separated it from the inner (and smallest) part of the sanctuary - the Most Holy Place, which held the ark of the covenant (containing the ten commandments, the gold jar of manna, and Aaron's staff; Heb 9:3-4) and where God himself was declared to dwell (between the cherubim on the mercy seat, which rested on the ark; Heb 9:5). The high priest alone was to enter this inner sanctuary once a year to offer sacrifices to atone for "all the sins of the Israelites" (Lev 16:33-34; Heb 9:7). Our writer will make more extensive use of this imagery in chapter 9.

How does our "hope" enter this sanctuary? Our writer follows this statement by returning to his discussion to the high priestly ministry of Jesus which he began back at the end of chapter four and continued into chapter five. Because "we have such a high priest who has gone through the heavens," we, too, can "approach the throne of grace with confidence" (4:14, 16). Jesus is the one who has "entered on our behalf" and, because of his sacrifice, we have a hope which extends far beyond anything in this world but also into the next, bringing us into the presence of God himself. It is this anticipation which "anchors" our lives even now.

He has become a high priest forever, in the order of Melchizedek.

Our writer employs this last image not only to illustrate the promise which hope holds for his readers but to complete his return to the main line of discussion - the high priestly ministry of Jesus. When he left off, he had just noted that Jesus was "designated by God to be a high priest in the order of Melchizedek" (5:6, 10). Here he repeats the statement and will proceed to discuss its significance in chapter seven.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Critics Ask: Heb 6:4

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 6:5

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Critics Ask: Heb 6:6

HEBREWS 6:4-6 (cf. 10:26-31 )—Does this passage teach that it is possible for Christians to lose their salvation?

PROBLEM: Hebrews 6:4-6 seems to be written for Christians because it contains certain characteristics that would be true only of them, such as “partakers of the Holy Spirit” (v. 4 ). But it declares that if they fall away, it is impossible “to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame” (v. 6 ). Does this mean that Christians can lose their salvation?

SOLUTION: There are two basic interpretations of this passage. Some take it to refer to believers and others to nonbelievers.

Those who say this refers to unbelievers argue that all of these characteristics could belong to those who merelyprofess Christianity, but who do not reallyposse ss the Holy Spirit. They note that they are not depicted in the normal ways of describing a true Christian, such as, being “born again” ( John 3:3 ), being “in Christ” ( Eph. 1:3 ), or being “sealed by the Holy Spirit” ( Eph. 4:30 ). They point to Judas Iscariot as a classic example. He walked with the Lord, was sent out and commissioned by Jesus on missions having “power over unclean spirits, to cast them out, and to heal all kinds of sickness and all kinds of disease” ( Matt. 10:1 ). However, Jesus, in His prayer in John’s Gospel, spoke of Judas as “the son of perdition” ( John 17:12 ).

There are several problems with taking this to refer to nonbelievers, even for those who hold that a believer can lose his salvation (i.e., Arminians). First, the passage declares emphatically that “it is impossible … to renew them again to repentance” ( Heb. 6:4 , 6 ). But few Arminians believe that once a person has backslidden it is impossible for him to be saved again. Further, while the description of their spiritual status differs from other ways of expressing it in the NT, some of the phrases are very difficult to take any other way than that the person was saved. For example, (1) those spoken of had experienced “repentance” ( Heb. 6:6 ), which is the condition of salvation ( Acts 17:30 ); (2) they were “enlightened and have tasted the heavenly gift” ( Heb. 6:4 ); (3) they were “partakers of the Holy Spirit” (v. 4 ); (4) In addition, they had “tasted the good word of God” (v. 5 ); and (5) have tasted the “powers of the age to come” (v. 5 ).

Of course, if they were believers, then the question arises as to their status after they had “fallen away” (v. 6 ). Here interpretations differ along theological lines. Arminians often argue that these people actually lost their salvation. However, the text seems to indicate that they cannot be saved again, something even most Arminians reject.

On the other hand, those who hold a Calvinistic point of view (such as the authors) point to several facts. First, the word for “fall away” (parapesontas ) does not indicate a one-way action. Rather, it is the word for “drift,” indicating that the status of the individuals is not hopeless. Second, the fact is that it is “impossible” for them to repent again indicates the once-for-all nature of repentance. In other words, they don’t need to repent again since they did it once and that is all that is necessary for “eternal redemption” ( Heb. 9:12 ). Third, the text seems to indicate that there is no more need for “drifters” (backsliders) to repent again and get saved all over any more than there is for Christ to die again on the cross ( Heb. 6:6 ). Finally, the writer of Hebrews calls those he is warning “beloved,” a term hardly appropriate for unbelievers.

In any event, there is no problem here with the inspiration of Scripture. It is simply an intramural question of interpretation of Scripture among Christians who share in common the belief that the Bible is the inspired Word of God in whatever it affirms.   

Evidence: Heb 6:18

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Faith—Elevators Can Let You Down

I have heard people say, " I just find it hard to have faith in God," not realizing the implications of their words. These are the same people who often accept the daily weather forecast, believe the newspapers, and trust their lives to a pilot they have never seen whenever they board a plane. We exercise faith every day. We rely on our car’s brakes. We trust history books, medical journals, and elevators. Yet elevators can let us down. History books can be wrong. Planes can crash. How much more then should we trust the sure and true promises of Almighty God. He will never let us down...if we trust Him.

Cynics often argue, " You can’t trust the Bible—it’s full of mistakes." It is. The first mistake was when man rejected God, and the Scriptures show men and women making the same tragic mistake again and again. It’s also full of what seem to be contradictions. For example, the Scriptures tell us " with God nothing shall be impossible" ( Luk 1:37 ); there is nothing Almighty God can’t do. Yet we are also told that it is " impossible for God to lie" ( Heb 6:18 ). So there is something God cannot do! Isn’t that an obvious " mistake" in the Bible? No, it isn’t.

Lying, deception, bearing false witness, etc., is so repulsive to God, so disgusting to Him, so against His holy character, that the Scriptures draw on the strength of the word " impossible" to substantiate the claim. He cannot, could not, and would not lie.

That means that in a world where we are continually let down, we can totally rely on, trust in, and count on His promises. They are sure, certain, indisputable, true, trustworthy, reliable, faithful, unfailing, dependable, steadfast, and an anchor for the soul. In other words, you can truly believe them, and because of that, you can throw yourself blindfolded and without reserve, into His mighty hands. He will never, ever let you down. Do you believe that?

For the next principle of growth, see 1Pe 2:2 footnote.

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 6 (Chapter Introduction)

Overview

Heb 6:1, He exhorts not to fall back from the faith; Heb 6:11, but to be stedfast, Heb 6:12. diligent, and patient to wait upon God; Heb 6:13, because God is most sure in his promise.

Poole: Hebrews 6 (Chapter Introduction)

CHAPTER 6

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 6 (Chapter Introduction)

(Heb 6:1-8) The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.

(Heb 6:9, Heb 6:10) The apostle expresses satisfaction, as to the most of them.

(Heb 6:11-20) And encourages them to persevere in faith and holiness.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 6 (Chapter Introduction)

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness (Heb 6:9 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 6 (Chapter Introduction)

The Necessity Of Progress (Heb_6:1-3)

Crucifying Christ Again (Heb_6:4-8)

The Brighter Side (Heb_6:9-12)

The Sure Hope (Heb_6:13-20)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Walvoord, John F. Major Bible Prophecies. Grand Rapids: Zondervan Publishing House, 1991.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 6 (Chapter Introduction)

INTRODUCTION TO HEBREWS 6

In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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Brown, Francis, et al . The New Brown-Driver-Briggs-Gesenius Hebrew and English Lexicon . Lafayette, IN: Associated Publishers and Authors, Inc., 1980.

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

____________ . New Testament Introduction . 3rd ed. rev. Downers Grove, IL: Intervarsity Press, 1970.

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____________ . The Jewish War . Books IV-VII. Loeb Classical Library. Translated by H. St. J. Thackeray. Cambridge: Harvard University Press, 1928.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV