Verse 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.

Verse 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" (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).

Verse 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 (Act 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.

Verse 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).

Verse 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). 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 (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. 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" (Jde 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.

Verse 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," Mat 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 (Co1 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 (Gen 3:17-18); also spiritually (Jer 17:5-8). from God--Man's use of means is vain unless God bless (Co1 3:6-7).

Verse 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, Heb 6:6). 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" (Deu 29:23); so as to the ungodly (Mat 3:10, Mat 3:12; Mat 7:19; Mat 13:30; Joh 15:6; Pe2 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).

Verse 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 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. 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."

Verse 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 Th1 1:3. As "love" occurs here, so "hope," Heb 6:11, "faith," Heb 6:12; as in Co1 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 Ti2 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.

Verse 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; Heb 13:7). Compare "the full assurance of faith," Heb 10:22; Rom 4:21; Th1 1:5. unto the end--the coming of Christ.

Verse 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; Co1 11:1. patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, Co1 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, Heb 11:39-40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in Heb. 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (Heb 6:13).

Verse 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].

Verse 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 Gen 22:17, "thee," instead of "thy seed."

Verse 15

so--thus relying on the promise.

Verse 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.

Verse 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 (Gal 3:29).

Verse 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 (Act 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).

Verse 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."

Verse 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. Next: Hebrews Chapter 7

Verse 1

Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ. Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could: not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand; or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus, repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews (f) say, "when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that, , "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. (f) Nizzachon Vet. p. 11. Ed. Wagenseil.

Verse 2

Of the doctrine of baptisms,.... Some read this divisively, "baptism and doctrine", as the Ethiopic version; as if the one respected the ordinance of baptism, and the other the ministry of the word; but it is best to read them conjunctively: and by which most understand the Gospel ordinance of water baptism, so called by a change of number, the plural for the singular, as the Syriac and Ethiopic versions, who render it baptism; or because of the different persons baptized, and times of baptizing, as some; or because of the trine immersion, as others; or because of the threefold baptism of spirit, blood, and water, which have some agreement with each other; or because of the baptism of John, and Christ, though they are one and the same; or because of the inward and outward baptism, the one fitting and qualifying for the other; and so the doctrine of it is thought to respect the necessity, use, and end of it; but since there is but one baptism, and the above reasons for the plural expression are not solid, and sufficiently satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in Heb 9:10 which had a doctrine in them, to that people; teaching them the cleansing virtue of the blood of Christ, and leading them to it, to wash in for sin, and for uncleanness; but now, since this blood was shed, they were no more to teach nor learn the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it through these divers baptisms, ablutions, and purifications. And of laying on of hands; the foundation of this was to be no more laid, nor the doctrine of it to be any longer taught and learned in the way it had been; for not the rite, but the doctrine of laying on of hands is here intended; and it has no reference to the right of laying on of hands by the apostles, either in private persons, or officers of churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of laying on of hands of the priests, and of the people, upon the head of sacrifices; which had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great sacrifice. It was usual with the Jews (g) to call the imposition of hands upon the sacrifice, simply, "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. (g) Misn. Kiddushin, c. 2. sect. 8. & Bartenora in ib. (h) R. Levi ben Gersom in Exod. fol. 109. 1. & in Lev. fol. 117. 2.

Verse 3

And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the Gospel, and which tended to bring on their hearers to perfection; and that it became the believing Hebrews to seek after a greater degree of knowledge under the ministry of the word. It is, or at least should be, the determination of a Gospel minister, to preach Christ, and the great truths of the Gospel; and wheresoever God has called him to it, though there may be many adversaries, and though he may be reproached, calumniated, and deserted: resolution in preaching the Gospel, and adhering to it, is very commendable in a minister; and it is very laudable in hearers to attend to it, stand by it, and search further into it; and which both should determine upon with a regard to the will of God, "if God permit": God's permission is much to be observed in the ministry of the word, in giving gifts to men, in placing them out here and there, where they shall exercise them, in directing them to subjects, and in making their ministry useful and successful: and it may be observed in general, that nothing can be done, or come to pass, good or bad, but what God permits or wills to be done; no good things, no actions, civil, natural, moral, or spiritual; no evil things, the evil of punishment, afflictions, the persecutions of wicked men, the temptations of Satan, heresies, and even immoralities. 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. Hebrews 6:4 heb 6:4 heb 6:4 heb 6:4For 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, Co1 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. (i) Apolog. 2. p. 94. (k) Paedagog. l. 1. c. 6. p. 93.

Verse 4

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 , "good matter", or "word", in Psa 45:1 , "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 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.

Verse 5

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, , "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. (l) Maimon. Hilchot. Teshuba, c. 6. sect. 3. (m) Vid. R. David Kimchi in Isa. xxii. 14.

Verse 6

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.

Verse 7

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.

Verse 8

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.

Verse 9

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 Th1 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 Co1 13:1.

Verse 10

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.

Verse 11

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

Verse 12

For when God made promise to Abraham,.... The apostle proposes Abraham as a pattern, because he was the father of these Hebrews, and of all believers; and because they were interested in the promise made to him, and had a right to the same blessing with him; and because he was remarkable for his faith and patience: the promise made to him is not that in Gen 12:1 nor that in Gen 15:1 but that in Gen 22:16 for that only had an oath annexed to it: and this was made by Jesus Christ, there called the Angel of the Lord, and here God; and who is truly and properly so; and than whom there is none greater; and who elsewhere, as here, is said to swear by himself, Isa 45:23 as follows: because he could swear by no greater, he sware by himself; swearing is ascribed to a divine person after the manner of men, and in condescension to them; and who is never introduced swearing, but in matters of moment and of great importance; the note of Philo the Jew (n) on the passage in Gen 22:16 from whence the following words are cited, is worthy of observation, being very near the apostle's words; "well does he (God) confirm the promise with an oath, and with an oath that becomes God; for you see that God does not swear by another, for nothing is better than himself, but by himself, who is the best of all; but some have suggested as if it was inconvenient to swear, for an oath is taken for the sake of faith; but God alone is faithful, &c.'' (n) Leg. Allegor. l. 2. p. 98.

Verse 13

Saying, surely blessing I will bless thee,.... Which is expressive of the certainty of the blessings; the reality and substantiality of them; the abundance of them, and the continuance of the same: and of this nature are all spiritual blessings; as to be chosen of God; to have God to be a covenant God and Father; to be justified, pardoned, adopted, and sanctified, and so have a right and title to eternal happiness: and multiplying I will multiply thee; meaning both in his natural and spiritual seed, which has had its accomplishment.

Verse 14

And so, after he had patiently endured,.... He waited long for a son, from whom the Messiah was to spring, after he had had the promise of one; and he endured many afflictions with patience, in his journeys from place to place, throughout his life to the end: he obtained the promise; he was greatly blessed in temporal things; he lived to see the son of the promise, and his sons; he saw the day of Christ by faith, and now inherits the heavenly glory, which is the thing chiefly designed.

Verse 15

For men verily swear by the greater,.... These words contain a reason why God swore by himself, and why his promises, having an oath annexed to them, ought to be believed. Men when they swear, they swear by the greater; not by themselves, as God does, because there is one greater than they; not by any of the creatures on earth, nor by the angels in heaven, but by God; because he is the God of truth, the searcher of hearts, and who can take vengeance on perjurers: and an oath may lawfully be taken, when it is truth that is sworn to, and is just and good; and in cases of weight and moment; and in what is possible and right to perform; and when it is done with deliberation, in the fear of God, with a view to his glory, and the good of men: for an oath is of a moral nature, what God has commanded, and he himself has taken; it has been used by Christ, and by the saints of the Old and New Testament; and is prophesied of the New Testament saints, as what they should practise; and is a part of religious worship: and an oath for confirmation is to them an end of all strife; it is used to confirm things that are doubtful, and in dispute; and to put an end to strife and contention; so Philo (o) the Jew says, "by an oath things doubtful are determined, and things uncertain are confirmed, and what were not believed receive credit.'' The manner in which an oath was taken among the Jews, to which, the apostle writing to such, must be thought to have respect, was this; "he that swore took the book of the law in his hand, and he stood and swore by the name (of God), or by his surnames; and the judges did not suffer anyone to swear but in the holy tongue; and thus he said, behold I swear by the God of Israel, by him whose name is merciful and gracious, that I do not owe this man anything (p).'' The Hebrew word used for an oath, is of the root which signifies to "fill, satiate, satisfy": for an oath being taken about matters in controversy, not clear but doubtful give content unto and satisfy the minds of men; and the same word also signifies "seven", a number of fulness and perfection; an oath being for the perfecting and finishing an affair in debate; agreeably, when covenants were made by oaths, seven witnesses were used, Gen 21:28 and Herodotus says (q) as Cocceius (r) observes, that the Arabians, when they swore at making covenants, anointed the stones with blood. (o) De Somniis, p. 567. (p) Moses Kotsensis Mitzvot Torah, pr. Affirm. 123. (q) Thalia, l. 3. c. 8. (r) Lexic. Rad. col. 848.

Verse 16

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

Verse 17

That by two immutable things,.... God's counsel and oath, which never change and alter, and from which he never varies: in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Tit 1:2 we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath: who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Jos 20:7 and the situation of them, according to the Jews (s), was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, , "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits (t); and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew (u) makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added (w). There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there: to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith. (s) T. Bab. Maccot, fol. 9. 2. (t) T. Hieros. Maccot, fol. 31. 4. Bemidbar Rabba, sect. 23. fol. 232, 3. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 5. Moses Kotsensis Mitzvot Torah, pr. Affirm, 76, Bartenora in Misn. Maccot, c. 2. sect. 6. (u) De profugis, p. 464. (w) T. Hieros. Maccot, fol. 32. 1. Maimon. ut supra, (Hilchot Rotzeach, c. 8.) sect. 4.

Verse 18

Which hope we have as an anchor of the soul,.... This world is as a sea; the church in it, and so every believer, is as a ship; the port that is bound unto is heaven; Christ is the pilot, and hope is the anchor: an anchor is cast on a bottom, out of sight; and when the ship is in a calm, or in danger of a rock, or near the shore; but is of no service without a cable: and when cast aright, keeps the ship steady: so hope is cast on Christ; whence he is often called hope itself, because he is the ground and foundation of it, and who is at present unseen to bodily eyes; and the anchor of hope without the cable of faith is of little service; but being cast aright on Christ, keeps the soul steady and immovable: in some things there is a difference between hope and an anchor; an anchor is not of so much use in tempests as in a calm, but hope is; the cable may be cut or broke, and so the anchor be useless, but so it cannot be with faith and hope; when the ship is at anchor, it does not move forward, but it is not so with the soul, when hope is in exercise; the anchor of hope is not cast on anything below, but above; and here it is called the anchor of the soul, to distinguish it from any other, and to show the peculiar benefit of it to the soul. Pythagoras makes use of the same metaphor (x); "riches (he says) are a weak anchor, glory: is yet weaker; the body likewise; principalities, honours, all these are weak and without strength; what then are strong anchors? prudence, magnanimity, fortitude; these no tempest shakes.'' But these philosophical moral virtues are not to be compared with the Christian's grace of hope, which is both sure and steadfast; it is in itself a grace firm and stable; it is permanent and can never be lost: and it is still more sure and steadfast, by virtue of what it is fixed upon, the person, blood, and righteousness of Christ; and by the immutability, faithfulness, and power of God it is concerned with; and through the aboundings and discoveries of divine love, grace, and mercy; and from the instances of grace to the vilest of sinners: and which entereth into that within the vail; the holy of holies, heaven itself; in allusion to the vail which divided between the holy and the holy of holies: the things within the vail, or in heaven, which hope entering into fixes upon, are the person of Christ, who is entered there, and appears in the presence of God for his people; his blood which he has carried along with him, and by which he is entered there; his justifying righteousness, by which the law is fulfilled, the two tables of stone in the ark of the testimony; the sweet incense of his mediation, which is continually offered up by him; the mercy seat, or throne of grace, on which Jehovah sits as the God of grace; and all the glories of heaven; all which hope is concerned with, and receives strength and rigour from: and their being within the vail, is expressive of their hiddenness and invisibility at present, and of their safety and security, as well as of their sacredness; and this shows a difference between the hope of believers and others, whose hope fixes upon things short of these; and likewise the great privilege of a believer, who being made a priest unto God, has liberty and boldness to enter into the holiest of all. The Jews (y) speak of a vail in the world to come, which some are worthy to enter into. (x) Apud Stobaeum, Serm. I. (y) Zohar in Gen. fol. 73. 3.

Verse 19

Whither the forerunner is for us entered, even Jesus,.... Christ was a runner; he had a race to run, which lay in going about to heal diseases, in preaching the Gospel, in obeying the law, and in suffering death for his people; which race was run by him with great swiftness, strength, and courage, with patience, cheerfulness, and joy, and is now ended; as appears from the accomplishment of salvation, from his entrance into heaven, and session at the right hand of God; from the glorification of his human nature, and its everlasting freedom from the dominion of death: and this race is run out, as a "forerunner"; Christ is the most excellent runner; there is none like him; there is none that can come up to him; he has out ran and exceeded all others; he has performed in the best manner; he has run out his race first, and has entered into heaven first by his own blood; and he has cleared the way thither, and opened the gates of heaven for his people; and is a guide and pattern for them to follow: and he is the forerunner for them, as well as entered for them; for he was born, and he lived, and died for them, for their good and service; and he is entered into heaven for them, as man and Mediator, and as their high priest; where he represents their persons, appears and intercedes for them, takes care of their affairs, and presents their services; prepares mansions of glory for them, and takes possession of heaven in their name, and opens the way for them to follow him thither; all which gives great encouragement to hope to enter now, where Jesus is: who is made an high priest for ever after the order of Melchisedec; see Heb 5:6. This is repeated here, to lead on to what the apostle had to say concerning Melchizedek in the following chapter. Next: Hebrews Chapter 7

Verse 1

We have here the apostle's advice to the Hebrews - that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat. I. The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six: - 1. Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but fRom. dead works." Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily. 2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity. 3. The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated. 4. Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once. 5. The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world. 6. Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal. These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them. II. The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty. III. He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here, 1. He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand. 2. The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

Verse 9

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty. I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling. II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end. III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness. IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon. 1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it. 2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning. 3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe, (1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners. (2.) What God's design towards them is, in giving them such securities - that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small. (3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor - hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

Verse 1

6:1-3 In light of the hearers’ immaturity (5:11-14), the author urges them to move beyond basic teachings. The six basic teachings here were all foundational elements of Jewish instruction. The author might be challenging them to move beyond these basic teachings to further understanding about the person of Christ, which he elaborates in 7:1–10:25.

6:1 Let us go on: Or Let us be carried on, suggesting that God initiates growth to maturity (Phil 2:12-13) and that it is an ongoing process. • Repenting and faith are the basic commitments that initiate a person to the new covenant and constitute the basic posture of a Christian’s life (see Acts 20:21).

Verse 2

6:2 The term baptisms (or washings) is plural, so it must mean more than just Christian baptism. Instruction about various washings was prevalent in first-century Judaism (see Matt 15:2; Mark 7:3). The author might also have in mind the cleansing rituals of the Old Testament (cp. Heb 9:13; 10:22). • The laying on of hands was associated with healing (Mark 5:22-23; Luke 13:13), ritual blessing (Matt 19:13, 15), reception of the Holy Spirit (Acts 8:17; 9:17; 19:6), and acknowledgement of a person’s ministry (Acts 6:6; 13:3). • resurrection of the dead: See “The Resurrection of the Dead” Theme Note. • eternal judgment: See Rev 20:11-15.

Verse 3

6:3 The author is implicitly exhorting his readers to maturity, not only in their understanding but in everything (cp. 4:11; 5:14; 10:23-39; 12:1-13).

Verse 4

6:4-8 This passage, one of the most difficult in the New Testament, gives a harsh warning about those who have left the Christian faith. Those who have fallen away from Christ and the church are like those who fell in the wilderness (3:15-19): The lack of faith shown in such apostasy results in devastating judgment (cp. 10:26-31).

6:4 In Greek, the word impossible begins the sentence for emphasis—it absolutely cannot happen (see also 6:18; 10:4; 11:6). • They were once enlightened when they “first learned about Christ” (see 10:32 and corresponding study note). • The good things of heaven might allude to the manna given from heaven (Exod 16:4, 15; Ps 78:24) as an image of spiritual blessings.

Verse 5

6:5 tasted the goodness of the word of God: These people had heard the word of God preached (2:3-4; 4:1-2) and had seen its effects. • the power of the age to come: They had witnessed signs and wonders when they heard the Good News (2:4; cp. Exod 7:3-4; Deut 7:19; Pss 66:3; 77:15-20; 78:9-16; 1 Cor 10:1-13).

Verse 6

6:6 then turn (or fall) away: The image is reminiscent of the wilderness wanderers who turned away from obeying God and fell in the desert (3:17; 4:11; Num 14:1-4, 29-30). • to bring such people back to repentance: They had repented before, but had no fruit from their repentance (Heb 6:7-8). When people turn their back on Christ and his superior sacrifice, it is impossible for them to find any other means of repentance. • Rejecting the Son of God constitutes nailing him to the cross once again. Crucifixion was the ultimate instrument of rejection and humiliation in the Greco-Roman world and brought public shame. Those who turned away from Christ had in effect joined those who stood before the cross shouting insults, insisting that Jesus was not really the Messiah and Son of God but was instead worthy of shame (see Matt 27:39-44).

Verse 7

6:7-8 ground: Good, productive land is an image of blessing, contrasted with the curse of unproductive land that bears thorns and thistles. To burn such a field is an image of judgment (2 Sam 23:4-7; Isa 10:17; 33:12; Ezek 19:12-13; Matt 3:10).

Verse 9

6:9-12 Having confronted his readers with a stern warning (6:4-8), the author now softens that warning by greeting them as dear friends, expressing confidence in them, and giving them further encouragement.

6:9 We are confident: Skilled speakers and writers express confidence in those they address to motivate them (cp. Rom 15:14). • The author is confident that his hearers’ lives give evidence of a true relationship with God, including salvation. In the New Testament, salvation primarily refers to Christ’s work on the cross (Heb 5:9-10; see also study note on 2:3); Hebrews places emphasis on the consummation of salvation at the end of the age (9:28).

Verse 10

6:10 He will not forget how hard you have worked: In showing that they love God and his people, their works bear witness to their true relationship with God (Rom 2:6-7; 1 Cor 3:13-15; Jas 2:14-20). God remembers (Exod 2:24; 1 Chr 16:15; Ps 106:45) and acknowledges those who are truly his.

Verse 11

6:11 keep on loving others (literally show the same eager commitment): Love of other believers is a hallmark of genuine Christian faith (Jas 2:15-16; 1 Jn 3:16-20). Through diligence and focused commitment, they can make their hope in Christ absolutely certain. Assurance of salvation comes through perseverance.

Verse 12

6:12 A focused commitment (6:10-11) is the antidote to being spiritually dull (5:11-12). By loving God and others, we follow the example of great people of the faith. The author puts a great deal of emphasis on both faith and endurance as normal requirements for God’s people (see 11:4-38).

Verse 13

6:13-20 This passage focuses on the reliability of God’s faithfulness to his promises. The theme of God’s oath is developed with an illustration (6:13-15), followed by a general principle (6:16), followed by the main point: God has sworn a significant oath (6:17-18), which gives us hope because it shows that Jesus is our permanent High Priest (6:19-20).

6:13-14 Abraham was the premier exemplar of faith: He continued to believe that God would give him a son, then was willing to sacrifice that son in obedience to God (11:17-19; Gen 15:1-5; 22:1-14). In response to Abraham’s faith, God took an oath, assuring Abraham that he would bless him and multiply his descendants.

Verse 15

6:15 what God had promised: Through Isaac, God made Abraham into a great nation (Exod 1:7).

Verse 16

6:16 It is a general principle in human relationships that when people take an oath, the oath is binding. If in human contexts oaths give assurance that something is true, an oath from God ought to inspire much greater confidence (6:17-19). • someone greater than themselves: Cp. 6:13.

Verse 17

6:17-18 God also bound himself with an oath: See 7:20-22. God’s oath makes it clear that he would never change his mind . . . because it is impossible for God to lie (see Ps 110:4). • We have fled to him for refuge, like those in the Old Testament era who killed someone accidentally (Num 35:9-34; Deut 4:41-43); Christ is like a city of refuge, where believers escape God’s wrath. Christ’s followers, therefore, have great confidence.

Verse 19

6:19-20 Christian hope is a strong and trustworthy anchor for our souls. In the first century, an anchor was an image of stability and safety. • through the curtain: A curtain separated the outer room of the sanctuary, into which only priests could go, from the inner room, the Most Holy Place (Exod 25:10-40). Only the high priest could go into the Most Holy Place, and only once per year on the Day of Atonement (Exod 29; Lev 16:1-25). Because of Jesus’ extraordinary high priesthood, he has already gone in there for us into the presence of God as our eternal High Priest, and he leads us in with him (Heb 10:19-23). • the order of Melchizedek: This phrase introduces the discussion in 7:1-28.