1 Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
2 Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
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,
5 And have tasted the good word of God, and the powers of the world to come,
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.
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:
8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
10 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.
11 And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.
13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
15 And so, after he had patiently endured, he obtained the promise.
16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
18 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:
19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
20 Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
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3 And G2532 this G5124 will we do, G4160 if G1437 G4007 God G2316 permit. G2010
4 For G1063 it is impossible G102 for those who were once G530 enlightened, G5461 and G5037 have tasted G1089 of the heavenly G2032 gift, G1431 and G2532 were made G1096 partakers G3353 of the Holy G40 Ghost, G4151
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6 If G2532 they shall fall away, G3895 to renew them G340 again G3825 unto G1519 repentance; G3341 seeing they crucify G388 to themselves G1438 the Son G5207 of God G2316 afresh, G388 and G2532 put him to an open shame. G3856
7 For G1063 the earth G1093 which G3588 drinketh in G4095 the rain G5205 that cometh G2064 oft G4178 upon G1909 it, G846 and G2532 bringeth forth G5088 herbs G1008 meet G2111 for them G1565 G2532 by G1223 whom G3739 it is dressed, G1090 receiveth G3335 blessing G2129 from G575 God: G2316
8 But G1161 that which beareth G1627 thorns G173 and G2532 briers G5146 is rejected, G96 and G2532 is nigh G1451 unto cursing; G2671 whose G3739 end G5056 is to G1519 be burned. G2740
9 But, G1161 beloved, G27 we are persuaded G3982 better things G2909 of G4012 you, G5216 and G2532 things that accompany G2192 salvation, G4991 though G1499 we G2980 thus G3779 speak. G2980
10 For G1063 God G2316 is not G3756 unrighteous G94 to forget G1950 your G5216 work G2041 and G2532 labour G2873 of love, G26 which G3739 ye have shewed G1731 G1731 toward G1519 his G846 name, G3686 in that ye have ministered G1247 to the saints, G40 and G2532 do minister. G1247
11 And G1161 we desire G1937 that every one G1538 of you G5216 do shew G1731 the same G846 diligence G4710 to G4314 the full assurance G4136 of hope G1680 unto G891 the end: G5056
12 That G3363 ye be G1096 not G3363 slothful, G3576 but G1161 followers G3402 of them who through G1223 faith G4102 and G2532 patience G3115 inherit G2816 the promises. G1860
13 For G1063 when God G2316 made promise G1861 to Abraham, G11 because G1893 he could G2192 swear G3660 by G2596 no G3762 greater, G3187 he sware G3660 by G2596 himself, G1438
14 Saying, G3004 Surely G2229 G3375 blessing G2127 I will bless G2127 thee, G4571 and G2532 multiplying G4129 I will multiply G4129 thee. G4571
15 And G2532 so, G3779 after he had patiently endured, G3114 he obtained G2013 the promise. G1860
16 For G1063 men G444 verily G3303 swear G3660 by G2596 the greater: G3187 and G2532 an oath G3727 for G1519 confirmation G951 is to them G846 an end G4009 of all G3956 strife. G485
17 Wherein G1722 G3739 God, G2316 willing G1014 more abundantly G4054 to shew G1925 unto the heirs G2818 of promise G1860 the immutability G276 of his G846 counsel, G1012 confirmed G3315 it by an oath: G3727
18 That G2443 by G1223 two G1417 immutable G276 things, G4229 in G1722 which G3739 it was impossible G102 for God G2316 to lie, G5574 we might have G2192 a strong G2478 consolation, G3874 who G3588 have fled for refuge G2703 to lay hold G2902 upon the hope G1680 set before us: G4295
19 Which G3739 hope we have G2192 as G5613 an anchor G45 of the soul, G5590 both G5037 sure G804 and G2532 stedfast, G949 and G2532 which entereth G1525 into G1519 that within G2082 the veil; G2665
20 Whither G3699 the forerunner G4274 is G1525 for G5228 us G2257 entered, G1525 even Jesus, G2424 made G1096 an high priest G749 for G1519 ever G165 after G2596 the order G5010 of Melchisedec. G3198
1 Wherefore leaving the doctrine of the first principles of Christ, let us press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God,
2 of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
3 And this will we do, if God permit.
4 For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,
5 and tasted the good word of God, and the powers of the age to come,
6 and `then' fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
7 For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God:
8 but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.
9 But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak:
10 for God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister.
11 And we desire that each one of you may show the same diligence unto the fulness of hope even to the end:
12 that ye be not sluggish, but imitators of them who through faith and patience inherit the promises.
13 For when God made promise to Abraham, since he could swear by none greater, he sware by himself,
14 saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
15 And thus, having patiently endured, he obtained the promise.
16 For men swear by the greater: and in every dispute of theirs the oath is final for confirmation.
17 Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath;
18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us:
19 which we have as an anchor of the soul, `a hope' both sure and stedfast and entering into that which is within the veil;
20 whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek.
1 Wherefore, having left the word of the beginning of the Christ, unto the perfection we may advance, not again a foundation laying of reformation from dead works, and of faith on God,
2 of the teaching of baptisms, of laying on also of hands, of rising again also of the dead, and of judgment age-during,
3 and this we will do, if God may permit,
4 for `it is' impossible for those once enlightened, having tasted also of the heavenly gift, and partakers having became of the Holy Spirit,
5 and did taste the good saying of God, the powers also of the coming age,
6 and having fallen away, again to renew `them' to reformation, having crucified again to themselves the Son of God, and exposed to public shame.
7 For earth, that is drinking in the rain many times coming upon it, and is bringing forth herbs fit for those because of whom also it is dressed, doth partake of blessing from God,
8 and that which is bearing thorns and briers `is' disapproved of, and nigh to cursing, whose end `is' for burning;
9 and we are persuaded, concerning you, beloved, the things that are better, and accompanying salvation, though even thus we speak,
10 for God is not unrighteous to forget your work, and the labour of the love, that ye shewed to His name, having ministered to the saints and ministering;
11 and we desire each one of you the same diligence to shew, unto the full assurance of the hope unto the end,
12 that ye may not become slothful, but followers of those who through faith and patient endurance are inheriting the promises.
13 For to Abraham God, having made promise, seeing He was able to swear by no greater, did swear by Himself,
14 saying, `Blessing indeed I will bless thee, and multiplying I will multiply thee;'
15 and so, having patiently endured, he did obtain the promise;
16 for men indeed do swear by the greater, and an end of all controversy to them for confirmation `is' the oath,
17 in which God, more abundantly willing to shew to the heirs of the promise the immutability of his counsel, did interpose by an oath,
18 that through two immutable things, in which `it is' impossible for God to lie, a strong comfort we may have who did flee for refuge to lay hold on the hope set before `us',
19 which we have, as an anchor of the soul, both sure and stedfast, and entering into that within the vail,
20 whither a forerunner for us did enter -- Jesus, after the order of Melchisedek chief priest having become -- to the age.
1 Wherefore, leaving the word of the beginning of the Christ, let us go on [to what belongs] to full growth, not laying again a foundation of repentance from dead works and faith in God,
2 of [the] doctrine of washings, and of imposition of hands, and of resurrection of [the] dead, and of eternal judgment;
3 and this will we do if God permit.
4 For it is impossible to renew again to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of [the] Holy Spirit,
5 and have tasted the good word of God, and [the] works of power of [the] age to come,
6 and have fallen away, crucifying for themselves [as they do] the Son of God, and making a show of [him].
7 For ground which drinks the rain which comes often upon it, and produces useful herbs for those for whose sakes also it is tilled, partakes of blessing from God;
8 but bringing forth thorns and briars, it is found worthless and nigh to a curse, whose end [is] to be burned.
9 But we are persuaded concerning you, beloved, better things, and connected with salvation, even if we speak thus.
10 For God [is] not unrighteous to forget your work, and the love which ye have shewn to his name, having ministered to the saints, and [still] ministering.
11 But we desire earnestly that each one of you shew the same diligence to the full assurance of hope unto the end;
12 that ye be not sluggish, but imitators of those who through faith and patience have been inheritors of the promises.
13 For God, having promised to Abraham, since he had no greater to swear by, swore by himself,
14 saying, Surely blessing I will bless thee, and multiplying I will multiply thee;
15 and thus, having had long patience, he got the promise.
16 For men indeed swear by a greater, and with them the oath is a term to all dispute, as making matters sure.
17 Wherein God, willing to shew more abundantly to the heirs of the promise the unchangeableness of his purpose, intervened by an oath,
18 that by two unchangeable things, in which [it was] impossible that God should lie, we might have a strong encouragement, who have fled for refuge to lay hold on the hope set before us,
19 which we have as anchor of the soul, both secure and firm, and entering into that within the veil,
20 where Jesus is entered as forerunner for us, become for ever a high priest according to the order of Melchisedec.
1 Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection--not laying again a foundation of repentance from dead works, of faith toward God,
2 of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment.
3 This will we do, if God permits.
4 For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit,
5 and tasted the good word of God, and the powers of the age to come,
6 and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.
7 For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God;
8 but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
9 But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this.
10 For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them.
11 We desire that each one of you may show the same diligence to the fullness of hope even to the end,
12 that you won't be sluggish, but imitators of those who through faith and patience inherited the promises.
13 For when God made a promise to Abraham, since he could swear by none greater, he swore by himself,
14 saying, "Most surely I will bless you, and I will surely multiply you."
15 Thus, having patiently endured, he obtained the promise.
16 For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation.
17 In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath;
18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us.
19 This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil;
20 where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek.
1 For this reason let us go on from the first things about Christ to full growth; not building again that on which it is based, that is, the turning of the heart from dead works, and faith in God,
2 The teaching of baptisms, and of the putting on of hands, and of the future life of the dead, and of the judging on the last day.
3 Now we will do this, if God lets us.
4 As for those who at one time saw the light, tasting the good things from heaven, and having their part in the Holy Spirit,
5 With knowledge of the good word of God, and of the powers of the coming time,
6 And then let themselves be turned away, it is not possible for their hearts to be made new a second time; because they themselves put the Son of God on the cross again, openly shaming him.
7 For a land, drinking in the frequent rain and producing good plants for those for whom it is worked, has a blessing from God:
8 But if it sends up thorns and evil plants, it is of no use and is ready to be cursed; its only end is to be burned.
9 But, my loved ones, though we say this, we are certain that you have better things in you, things which go with salvation;
10 For God is true, and will not put away from him the memory of your work and of your love for his name, in the help which you gave and still give to the saints.
11 And it is our desire that you may all keep the same high purpose in certain hope to the end:
12 So that you may not be slow in heart, but may take as your example those to whom God has given their heritage, because of their faith and their long waiting.
13 For when God made his oath to Abraham, because there was no greater oath, he made it by himself,
14 Saying, Be certain that I will give you my blessing, and make your numbers very great.
15 And so, when he had been waiting calmly for a long time, God's word to him was put into effect.
16 For men at all times make their oaths by what is greater; and any argument is ended by the decision of the oath.
17 So that when it was God's desire to make it specially clear to those who by his word were to have the heritage, that his purpose was fixed, he made it more certain with an oath;
18 So that we, who have gone in flight from danger to the hope which has been put before us, may have a strong comfort in two unchanging things, in which it is not possible for God to be false;
19 And this hope is like a strong band for our souls, fixed and certain, and going in to that which is inside the veil;
20 Where Jesus has gone before us, as a high priest for ever after the order of Melchizedek.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hebrews 6
Commentary on Hebrews 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Heb 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.
1. Therefore—Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14).
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].
the principles of the doctrine—Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12).
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.
perfection—the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments.
foundation of—that is, consisting in "repentance."
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.
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].
resurrection, &c.—held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment—judgment fraught with eternal consequences either of joy or of woe.
3. will we do—So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
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" (Php 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).
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.
for those—"in the case of those."
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.
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 (Ac 8:19, 20),
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.
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).
6. If—Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Ga 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).
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."
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 (Ga 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.
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 (Mr 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" (Jude 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" (Mt 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 (Ro 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 Mt 12:24, 31, 32); this, only by those inside.
7. the earth—rather as Greek (no article), "land."
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."
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," Mt 23:37. The rain of heaven falls both on the elect and the apostates.
bringeth forth—as the natural result of "having drunk in the rain." See above.
herbs—provender.
meet—fit. Such as the master of the soil wishes. The opposite of "rejected," Heb 6:8.
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.
receiveth—"partaketh of."
blessing—fruitfulness. Contrast God's curse causing unfruitfulness (Ge 3:17, 18); also spiritually (Jer 17:5-8).
from God—Man's use of means is vain unless God bless (1Co 3:6, 7).
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.
briers—Greek, "thistles."
rejected—after having been tested; so the Greek implies. Reprobate … rejected by the Lord.
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, 6). The ground is not yet actually cursed.
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" (De 29:23); so as to the ungodly (Mt 3:10, 12; 7:19; 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 Mt 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (Heb 10:26, 27).
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).
we are persuaded—on good grounds; the result of proof. Compare Ro 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.
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."
though—Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
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.
your work—your whole Christian life of active obedience.
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.
ye have showed—(Compare Heb 10:32-34).
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.
11. And—Greek, "But."
desire—Greek, "earnestly desire." The language of fatherly affection, rather than command.
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; 13:7). Compare "the full assurance of faith," Heb 10:22; Ro 4:21; 1Th 1:5.
unto the end—the coming of Christ.
12. be not—Greek, "become not." In Heb 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
followers—Greek, "imitators"; so in Eph 5:1, Greek; 1Co 11:1.
patience—Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, Heb 6:15.
them who … inherit the promises—Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which Heb 11:13, 39, 40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in Heb 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (Heb 6:13).
13. For—confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [Bengel].
14. multiplying … multiply—Hebraism for superabundantly multiply.
thee—The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Ge 22:17, "thee," instead of "thy seed."
15. so—thus relying on the promise.
16. for confirmation—not to be joined, as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, Heb 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.
17. Wherein—that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (Heb 6:18).
willing … counsel—Greek, "willing … will"; words akin. Expressing the utmost benignity [Bengel].
more abundantly—than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [Bengel].
heirs of promise—not only Abraham's literal, but also his spiritual, seed (Ga 3:29).
18. immutable—Translate, as in Heb 6:17, "unchangeable."
impossible … to lie—"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation—under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge—as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Isa 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Ac 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.
lay hold upon the hope—that is, the object of our hope, as upon a preservative from sinking.
set before us—as a prize for which we strive; a new image, namely, the race course (Heb 12:1, 2).
19. Hope is found represented on coins by an anchor.
sure and steadfast—sure in respect to us: steadfast, or "firm" [Alford], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [Theophylact].
which entereth into that—that is the place
within the veil—two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. Estius explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs—where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil—Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
20. The absence of the Greek article requires Alford's translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [Chrysostom]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.