Hebrews 6:1
Verse
Context
Sermons
David Wilkerson
Warren Wiersbe
A.W. TozerA.W. TozerSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages. Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest. Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ. The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah. Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it. Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy. Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy. But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).
Hebrews 6:1
A Call to Maturity
1Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from dead works, and of faith in God, 2instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.
- Scripture
- Sermons
- Commentary
Whatever Happened to Repentance?
By David Wilkerson9.0K00:00RepentanceMAT 4:17MAT 23:37MRK 16:16LUK 5:32ACT 2:38ROM 2:4HEB 6:1In this sermon, the preacher emphasizes the importance of repentance and the forgiveness of sins through the blood of Jesus. He urges the congregation to come forward and confess their sins, both believers and non-believers alike. The preacher encourages everyone to be open and honest with God, confessing any hidden sins and seeking Godly sorrow in their hearts. He reminds the audience that all of heaven rejoices when even one sinner repents. The sermon concludes with a call to ask God to reveal where each individual stands in their relationship with Him.
(Deeper Spiritual Life): How Can We Enter In? Static Christian
By A.W. Tozer7.9K34:59Deeper LifeHEB 6:1In this sermon, the speaker emphasizes the importance of turning away from the world and turning towards Jesus Christ. He explains that when our focus is on Christ, our lives are filled with joy and radiance. The speaker also highlights that even the most mundane tasks can be done for the glory of God when we have turned away from the world and are looking to Jesus. He concludes by stating that spiritual happiness cannot be destroyed by the forces of evil if we are constantly gazing at the face of Jesus, who is the Son of righteousness.
The Man Who Kept on Running
By Warren Wiersbe7.8K44:252TI 3:16HEB 1:1HEB 2:9HEB 6:1HEB 12:2HEB 13:20In this sermon, the speaker discusses the importance of living a life of faith and surrendering to God. He uses examples from the Bible, such as Isaac and Jacob, to show that even though they faced challenges and doubts, God still used them for His purposes. The speaker also emphasizes the need to lay aside any burdens or weights that hinder our spiritual growth. He encourages listeners to focus on the joy that awaits them in heaven and the place that Jesus has prepared for them.
(Hebrews - Part 16): All Kinds of Twisting and Turning
By A.W. Tozer5.9K37:13ExpositionalHEB 6:1HEB 6:4In this sermon, the preacher uses a story about a man hiring a coach driver to illustrate the importance of being close to God without falling into sin. He emphasizes that simply hearing the word of God or belonging to a church is not enough, but rather, one must have a personal relationship with God. The preacher references John Bunyan, a Calvinist, to highlight the idea that there is a way to hell even from the gate of heaven. He concludes by urging the listeners to seek wisdom and admonishment in order to avoid perishing.
The Deeper Life - Part 1
By A.W. Tozer5.0K34:03Deeper LifeHEB 6:1In this sermon, the preacher emphasizes that spiritual matters cannot be reduced to formulas, despite our attempts to do so. He highlights the importance of a genuine faith and a personal encounter with God, which surpasses the impact of carefully crafted sermons. The preacher encourages turning away from the world and turning towards Christ, as this leads to a deeper life filled with joy and radiance. He clarifies that this does not mean completely isolating oneself from the world, but rather distinguishing between the worldly system of unbelief and the natural aspects of life that God has created. The sermon emphasizes the need to seek Jesus and find deep satisfaction in Him.
The Deeper Life - Part 2
By A.W. Tozer4.3K39:21Deeper LifeHEB 6:1In this sermon, the speaker reflects on a personal experience of arriving in San Francisco and being overwhelmed with love and patriotism for America. He then criticizes evangelicalism for its excessive focus on the judicial relationship with Jesus Christ and lack of emphasis on personal growth and perfection. The speaker highlights the importance of having a volitional, intellectual, and emotional relationship with Christ, and questions whether individuals truly love Jesus. He concludes by discussing the chains of love and fear that bind humanity and emphasizes the need to be free from earthly loves and fears by choosing the will of God.
(Titus - Part 6): Set in Order the Things That Are Wanting
By A.W. Tozer3.9K39:05TitusMAT 6:33ACT 6:4EPH 4:141TI 3:1TIT 1:5HEB 6:11PE 5:2In this sermon, the speaker discusses the importance of organization and structure in the church. He uses the example of a man with a physical disability to illustrate the need for order and organization in the body of Christ. The speaker also emphasizes the role of certain individuals who are called by God to dedicate their time to spiritual activities. He mentions the example of John of the Nedward, who spent 13 hours a day in prayer, Bible study, and writing. The speaker also highlights the importance of recognizing spiritual authority in the church, but cautions against giving any individual dictatorial power. He references the apostle Peter's words about being examples and shepherds to the flock. The sermon concludes with a discussion of the letter to Titus and the importance of setting things in order and appointing elders in every city.
Whatever Happened to Repentance
By David Wilkerson2.6K00:00RepentanceMAT 4:17MAT 23:37MRK 16:16LUK 5:32ACT 2:38ROM 2:4HEB 6:1In this sermon, the preacher emphasizes the importance of repentance and the forgiveness of sins through the blood of Jesus. He urges the congregation to come forward and confess their sins, both believers and non-believers alike. The preacher encourages everyone to be open and honest with God, confessing any hidden sins and seeking Godly sorrow in their hearts. He reminds the audience that all of heaven rejoices when even one sinner repents. The sermon concludes with a call to ask God to reveal where each individual stands in their relationship with Him.
The Tongue of Fire
By John Rhys Watkins2.2K39:12Holy Spirit FireMAT 6:33LUK 24:49JHN 14:16ACT 1:4EPH 5:182TI 3:16HEB 6:1In this sermon, the preacher emphasizes the need for a witness and testimony of Christ in troubled and confused times. He highlights the current state of the world, including war in the Middle East, the spread of deadly diseases, and the prevalence of the zombie drug culture. The preacher asserts that the hope for the nation lies in preaching Christ in power, just as it was in the book of Acts. He challenges the audience to consider if they are truly glorifying Christ and living out their faith in the midst of the chaos and suffering in the world.
(Through the Bible) Ephesians 4
By Chuck Smith2.2K50:03LUK 23:43JHN 21:15EPH 4:1EPH 4:11HEB 6:1HEB 11:13In this sermon, the speaker begins by reminding the audience that he is a prisoner of the Lord. He then urges them to walk worthy of their calling, emphasizing that their response to God is important. The speaker highlights how God has done great things for them, bringing them near and providing for them. He contrasts this with the emphasis on works in some religions, stating that God's work for us should come before our response to Him. The speaker also discusses the importance of love as a motivating factor in our lives, contrasting it with greed. He mentions that men are either motivated by love or greed, and encourages the audience to follow Jesus' teaching of loving one another.
Division & Multiplication
By Chuck Smith2.0K43:28Church GrowthHEB 6:1In this sermon, the pastor emphasizes the importance of preaching the gospel and the forgiveness of sins through Jesus Christ. He mentions that the church has evangelistic services specifically dedicated to proclaiming the good news and giving people an opportunity to respond. The pastor also highlights the role of teaching in the church for spiritual maturity. He shares about Paul and Barnabas visiting the believers they had led to Christ, emphasizing the value of personal interaction and connection. The pastor concludes by emphasizing the significance of the words in the Bible, as they bring life to believers.
True Consecration
By Miles J. Stanford1.9K47:55ConsecrationMAT 6:33HEB 4:9HEB 6:1In this sermon, the speaker discusses the importance of personal work and leading others to Jesus. He emphasizes the need for careful discernment to ensure that individuals are ready for spiritual growth. The speaker also highlights the tragedy of churches relying on external speakers for occasional special meetings, instead of fostering consistent growth within the congregation. The sermon then delves into the topic of consecration in relation to discipleship, emphasizing the progression and development of a believer's journey towards true consecration. The key verse in Romans 6:13 is highlighted as the foundation for understanding and practicing consecration.
Preaching a Watered Down Gospel - Part 5
By Jeff Noblit1.5K06:53EPH 4:142TI 3:7HEB 5:12HEB 6:1
This sermon emphasizes the importance of moving beyond shallow understanding of the Bible and delves into the deeper truths of God's Word. It warns against remaining spiritually immature, vulnerable to false teachings, and dishonoring God by neglecting to grow in knowledge and faith. The speaker urges the audience to seek solid spiritual food, to discern true biblical teaching, and to take responsibility for their own spiritual growth and maturity.
Brokeness the Key to the Heavenly Life
By Zac Poonen1.5K59:43HEB 6:1
This sermon emphasizes the importance of being truly born again and spirit-filled, experiencing a taste of heaven on earth. It highlights the need for conversion, enlightenment, partaking of the Holy Spirit, tasting the word of God, and experiencing the powers of the future age. The key message is about surrendering to God, being broken like the earthen vessel to let the light of Christ shine through, and living a heavenly life even amidst earthly challenges.
How to Have a Personal Revival - Part 2
By Andrew Strom1.5K59:20Personal RevivalHEB 6:1In this sermon, the preacher describes a powerful experience where he witnessed a profound response from the audience. He emphasizes that true revival preaching focuses on undermining false assurance of salvation and bringing people to a place of repentance and crying out to God for mercy. The preacher contrasts counterfeit revivals, which are centered around human desires, with genuine revivals that result in people falling on their faces before God and weeping for their sins. The sermon concludes with the message that it is not acceptable to live in a state of sin and repentance, but rather believers must lay down a foundation of repentance and strive for a deeper walk with God. The preacher references Hebrews 6:1-2 as the basis for this message.
(Depressed Disciples) Lost Again Unjustified
By Willie Mullan1.4K1:14:10UnjustifiedPSA 40:7MAT 6:33JHN 10:10HEB 5:12HEB 6:1HEB 10:7HEB 10:9In this sermon, the preacher discusses the transition from the old economy to the new economy. He expresses his dissatisfaction with the old ways and emphasizes that they were merely shadows of what was to come. The preacher highlights the importance of understanding that the entire Bible, from Genesis to Revelation, is written about Jesus and his purpose. He explores the purpose of God for the elect, the performance of Christ for believers, and the persistence of the Holy Spirit. The preacher also acknowledges that there are challenges and problems that need to be addressed honestly and fairly.
(Hebrews) ch.1:1-3:8
By Zac Poonen1.4K1:15:09MAT 17:8HEB 1:1HEB 3:1HEB 6:1HEB 6:20HEB 12:2In this sermon, the speaker emphasizes the importance of looking to Jesus as the ultimate example and source of God's final message to mankind. The book of Hebrews repeatedly urges believers to consider Jesus and hear Him. Jesus is described as the forerunner, having lived a sinless life and showing humanity how God intended them to live. The writer of Hebrews encourages believers to not stop at the foundational aspects of their faith, but to press on to perfection, which is the desire of the Holy Spirit. The letter highlights the fullness of salvation, which not only forgives sins but also leads believers to perfection.
Victory 101
By Robert Wurtz II1.3K44:06Victory Over SinGenuine RepentanceJER 25:3HEB 6:1Robert Wurtz II emphasizes the critical nature of genuine repentance as the foundation for a victorious Christian life. He draws parallels between the construction of a strong building and the necessity of a solid foundation of repentance and faith in God, warning against the dangers of a weak spiritual foundation. Wurtz II illustrates that true repentance involves a radical change of heart and a deep hatred for sin, which leads to a transformed life and a desire to distance oneself from past sins. He stresses that without genuine repentance, one cannot build a lasting relationship with God, and that the act of repentance must be ongoing and sincere. Ultimately, he calls for believers to take aggressive steps to fortify themselves against sin and to ensure that their lives reflect true obedience to Christ.
Eternal Judgment
By Anton Bosch1.2K42:52JudgmentHEB 6:1REV 3:11REV 5:13In this sermon, the speaker shares a personal story that changed his life as a young Christian. He attended a conference where an old mission lady sang a song that made him realize the importance of serving Jesus wholeheartedly. The speaker emphasizes the concept of appearing before the judgment seat of God, highlighting the element of terror in this event. He refers to the parable of the talents to illustrate the need to use our gifts and abilities for God's kingdom. The sermon concludes by emphasizing the balance between the love and grace of God and the justice and judgment of God.
(Hebrews) ch.11:23-12:4
By Zac Poonen1.2K1:24:01GEN 4:4GEN 5:24MAT 6:33HEB 5:12HEB 6:1HEB 11:32HEB 12:1In this sermon, the preacher emphasizes the importance of relying on God's power rather than human ability. He highlights the need to come to an end of ourselves and have total confidence in God's power to accomplish all things. The preacher also warns against remaining stagnant in the Christian life and encourages believers to press on to perfection. He emphasizes the concepts of "better" and "perfect" that are mentioned multiple times in the book of Hebrews. The sermon concludes with the reminder that faith can only be exercised by those who are willing to lose their lives for the sake of Jesus and the gospel.
Let Us Go on - Part 4
By Roy Hession1.2K50:24PerfectionHEB 3:8HEB 5:10HEB 6:1HEB 7:11HEB 7:24HEB 8:5In this sermon, the speaker emphasizes the importance of resting in the love and sacrifice of Jesus Christ. They explain that being active for the Lord does not make one a better Christian, but rather it is through the blood of Christ and the work of the high priest that believers have peace and salvation. The sermon also highlights the relevance of the Promised Land as a symbol of rest from one's own works and the establishment of righteousness. The speaker encourages listeners to rely on Jesus as their friend and advocate, who not only offers his blood as a sacrifice but also intercedes for them in the heavenly courts.
How to Grow in Grace
By Jack Hyles1.0K55:39HEB 6:1In this sermon, the preacher emphasizes the importance of his message being understood and received by the congregation. He compares it to giving medicine to a dog, where the dog must swallow it or die. The preacher expresses his desire for the young people and teenagers to listen attentively, as he has put in a lot of effort to prepare the sermon. He encourages the congregation to focus on their own spiritual growth rather than comparing themselves to others, using the analogy of climbing a ladder. The preacher also mentions the downfall of Alexander the Great and Arnold Palmer as examples of individuals who had achieved great success but ultimately felt unfulfilled.
Hebrews Chapter 5
By Chip Brogden99530:30ExpositionalGAL 5:1HEB 5:1HEB 6:1HEB 6:11HEB 6:14In this sermon, the speaker discusses the danger of getting caught up in different religious systems that distract from a true relationship with Jesus Christ. The speaker shares an example of their daughter being asked to memorize a scripture about standing fast in the liberty of Christ and not being entangled in bondage. They emphasize that this scripture is not just about being delivered from sin, but also about being set free from the law and religion. The speaker encourages listeners to read the book of Galatians to understand the context and highlights the importance of freedom from religion as a kingdom inheritance.
Acts 18_pt2
By Bill Gallatin8231:02:25ExpositionalACT 18:26HEB 6:1In this sermon, the speaker shares a personal experience of a car accident where he miraculously survived without any injuries. He attributes his survival to the intervention of God, who recited the 91st Psalm and protected him during the accident. The speaker emphasizes the sovereignty of God and how He can work wonders even in the midst of difficult situations. He also highlights the importance of trusting in God's faithfulness and provision, regardless of the circumstances or the government in power.
Faith Towards God
By Anton Bosch81437:23FaithMAT 6:33MRK 1:15LUK 24:47JHN 3:16ROM 10:9HEB 6:1In this sermon, the speaker discusses the life and ministry of John Wesley, the founder of the Methodist Church. Wesley had a strict regimen of prayer, Bible reading, and ministering to others. However, despite his dedication, his preaching had no impact on people's lives until he encountered Jesus and put his trust in God. This transformation led to Wesley becoming one of the greatest missionaries and evangelists of all time. The sermon also uses the analogy of crossing a gap with a rope that is too short to illustrate the futility of relying on religious practices alone for salvation.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages. Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest. Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ. The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah. Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it. Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy. Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy. But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.
John Gill Bible Commentary
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.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
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).