Teks -- Hebrews 6:1-11 (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,

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Heb 6:1 - Wherefore

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Which hath drunk ( hē piousa ).

Articular second aorist active participle of pinō , to drink.

Robertson: Heb 6:7 - Herbs

Herbs ( botanēn ).

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

Robertson: Heb 6:7 - Meet

Meet ( eutheton ).

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

Robertson: Heb 6:7 - It is tilled

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

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

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

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

To be burned ( eis kausin ).

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

Robertson: Heb 6:9 - But we are persuaded

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

Better things ( ta kreissona ).

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

Robertson: Heb 6:9 - That accompany salvation

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

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

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

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

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

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

To the end ( achri telous ).

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

Vincent: Heb 6:1 - Leaving the principles of the doctrines of Christ

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

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

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

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

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

Laying on of hands

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

Vincent: Heb 6:2 - Resurrection - eternal judgment

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

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

Impossible ( ἀδύνατον )

It is impossible to dilute this word into difficult .

Vincent: Heb 6:4 - Those who were once enlightened

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

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

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

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

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

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

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

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

The Son of God

Marking the enormity of the offense.

Vincent: Heb 6:6 - Put him to an open shame

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 earth

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

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

Herbs ( βοτάνην )

Grass, fodder. N.T.o .

Vincent: Heb 6:7 - Meet for them by whom it is dressed

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

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

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

Is rejected ( ἀδόκιμος )

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

Vincent: Heb 6:8 - Nigh unto cursing

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

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 - Beloved

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

We are persuaded ( πεπείσμεθα )

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

Vincent: Heb 6:9 - Better things

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

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 - Your work and labor of love

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

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

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

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

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.

Wesley: Heb 6:1 - Therefore leaving the principles of the doctrine of Christ

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

Wesley: Heb 6:1 - Let us go on to perfection; not laying again the foundation of repentance from dead works

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

Wesley: Heb 6:1 - And faith in God

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 - And this we will do

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

Wesley: Heb 6:4 - It is impossible for those who were once enlightened

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

Wesley: Heb 6:4 - And have tasted the heavenly gift

Remission of sins, sweeter than honey and the honeycomb.

Wesley: Heb 6:4 - And been made partakers of the Holy Ghost

Of the witness and the fruit of he Spirit.

Wesley: Heb 6:5 - And have tasted the good word of God

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

Wesley: Heb 6:5 - And the powers of the world to come

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 - And have fallen away

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 - Seeing they crucify the Son of God afresh

They use him with the utmost indignity.

Wesley: Heb 6:6 - And put him to an open shame

Causing his glorious name to be blasphemed.

Wesley: Heb 6:8 - That which beareth thorns and briers

Only or chiefly.

Wesley: Heb 6:8 - Is rejected

No more labour is bestowed upon it.

Wesley: Heb 6:8 - Whose end is to be burned

As Jerusalem was shortly after.

Wesley: Heb 6:9 - But, beloved

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

Wesley: Heb 6:9 - We are persuaded of you things that accompany salvation

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 - Though we thus speak

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

Wesley: Heb 6:10 - For

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

Wesley: Heb 6:11 - But we desire you may show the same diligence unto the end

And therefore we thus speak.

Wesley: Heb 6:11 - To the full assurance of hope

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.

JFB: Heb 6:1 - Therefore

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

JFB: Heb 6:1 - leaving

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 - the principles of the doctrine

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

JFB: Heb 6:1 - let us go on

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 - perfection

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

JFB: Heb 6:1 - foundation of

That is, consisting in "repentance."

JFB: Heb 6:1 - repentance from dead works

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 - the doctrine of baptisms

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 - resurrection, &c.

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

JFB: Heb 6:2 - eternal judgment

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

JFB: Heb 6:3 - will we do

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

JFB: Heb 6:3 - if God permit

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 - for those

"in the case of those."

JFB: Heb 6:4 - once enlightened

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 of the heavenly gift

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 - made partakers of the Holy Ghost

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 - tasted the good word of God

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 - If

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 - to renew them again

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 - crucify to themselves the Son of God

"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 - put him to an open shame

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 - the earth

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

JFB: Heb 6:7 - which drinketh in

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 - the rain that cometh oft upon it

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 - bringeth forth

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

JFB: Heb 6:7 - herbs

Provender.

JFB: Heb 6:7 - meet

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

JFB: Heb 6:7 - by whom

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 - receiveth

"partaketh of."

JFB: Heb 6:7 - blessing

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

JFB: Heb 6:7 - from God

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

JFB: Heb 6:8 - that which

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 - briers

Greek, "thistles."

JFB: Heb 6:8 - rejected

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

JFB: Heb 6:8 - nigh unto cursing

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 - whose

"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 - beloved

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 - we are persuaded

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 - things that accompany

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 - though

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 unrighteous

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 work

Your whole Christian life of active obedience.

JFB: Heb 6:10 - labour of love

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 - ye have showed

(Compare Heb 10:32-34).

JFB: Heb 6:10 - toward his name

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 - And

Greek, "But."

JFB: Heb 6:11 - desire

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

JFB: Heb 6:11 - every one of you

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 - unto the end

The coming of Christ.

Clarke: Heb 6:1 - Therefore

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

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 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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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 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

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

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

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

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 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

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

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

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.

Calvin: Heb 6:1 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - NO PHRASE

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 - 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,

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.

Defender: Heb 6:1 - principles

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

Defender: Heb 6:1 - doctrine

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

Defender: Heb 6:1 - perfection

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

Defender: Heb 6:1 - foundation

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

Defender: Heb 6:4 - impossible

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 - world to come

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

"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 - things that accompany salvation

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.""

TSK: Heb 6:1 - leaving // principles of the doctrine // let // laying // repentance // dead // faith

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 // laying // resurrection // eternal

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

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

TSK: Heb 6:4 - it is // were once // and have // partakers

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 // the powers

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 // they crucify // an open

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 // by // receiveth

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 // whose

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 // things

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 // God // to forget // work // which

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 // to the // of hope // unto

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Heb 6:1 - Therefore leaving the principles of the doctrine of Christ // Leaving // Let us go on unto perfection // Not laying again the foundation // Of repentance from dead works // And of faith towards God

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 // Baptisms // And of laying on of hands // And of resurrection of the dead // And of eternal judgment

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 - And this will we do // If God permit

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 - For those who were once enlightened // And have tasted of the heavenly gift // And were made partakers of the Holy Ghost

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 // And the powers of the world to come

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 // To renew them again unto repentance // Seeing they crucify to themselves the Son of God afresh // And put him to an open shame

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 // And bringeth forth herbs meet for them by whom it is dressed // Receiveth blessing from God

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 // Is rejected // And is nigh unto cursing // Whose end is to be burned

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 - But, beloved, we are persuaded better things of you // And things that accompany salvation

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 // God is not unrighteous // To forget your work // And labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister

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 // To the full assurance of hope unto the end // Hope

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 .

PBC: Heb 6:1 - 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,

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

Haydock: Heb 6:1-2 - Wherefore leaving the word

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

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 // For the earth that drinketh in the rain

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

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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Gill: Heb 6:1 - Therefore leaving the principles of the doctrine of Christ // Let us go on to perfection // not laying again the foundation of repentance from dead works // repentance from dead works // and of faith towards God

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 // And of laying on of hands // and of resurrection of the dead, and of eternal judgment

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.

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 // and have tasted of the heavenly gift // And were made partakers of the Holy Ghost

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 // And the powers of the world to come

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 // to renew them again unto repentance // seeing they crucify to themselves the Son of God afresh

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 // and bringeth forth herbs meet for them by whom it is dressed // receiveth blessing from God

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 // rejected // whose end is to be burned

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 // and things that accompany salvation // though we thus speak

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 // to forget your work // and labour of love, which ye have showed toward his name // in that ye have ministered to the saints, and do minister

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 // to the full assurance of hope unto the end

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.