Hebrews 6

Hebrews 6:1

Heb. 6:1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Edwards makes a comprehensive remark about Hebrews chapter six in his first major analytical work, Distinguishing Marks of a Work of the Spirit of God (1741). He locates it among other parts of Scripture which also teach the reality of religious counterfeits:

8. If some such as were thought to be wrought upon, fall away into gross errors or scandalous practices, ’tis no argument that the work in general is not the work of the Spirit of God. That there are some counterfeits, is no argument that nothing is true: such things are always expected in a time of reformation. If we look into church history, we shall find no instance of any great revival of religion, but what has been attended with many such things: instances of this nature in the apostles’ days were innumerable, both of those that fell away into gross heresies, and also vile practices; that yet seemed to be the subjects of that work of the Spirit of God that was then, and were accepted for a while amongst those that were truly so, as their brethren, and some of their company, and were not suspected not to be of them, till they went out from them [1 John 2:19]. And they were not only private Christians, but teachers and officers, and eminent persons in the Christian church; and some that God had endowed with miraculous gifts of the Holy Ghost; as appears by the beginning of the sixth chapter of the Hebrews. An instance of these was Judas, who was one of the twelve apostles, and had long been constantly united to, and intimately conversant with a company of truly experienced disciples, without being discovered or suspected, till he discovered himself by his scandalous practice; and had been treated by Jesus himself, in all external things, as if he had truly been a disciple, even investing him with the character of apostle, and sending him forth to preach the gospel, and enduing him with miraculous gifts of the Spirit: for though Christ knew him, yet he did not then clothe himself with the character of omniscient judge, and searcher of hearts, but acted the part of a minister of the visible church of God (for he was his Father’s minister); and therefore rejected him not, till he had discovered himself by his scandalous practice; thereby giving an example to other guides and rulers of the visible church, not to take it upon them to act the part of searcher of hearts, but to be influenced in their administrations by what is visible and open. There were some instances then of such apostates, not only in some that for a while were thought true Christians, but some that were esteemed eminently full of the grace of God’s Spirit. An instance of this nature was Nicolas, one of the seven deacons; who was looked upon by the Christians in Jerusalem, in the time of that extraordinary pouring out of the Spirit, as a man full of the Holy Ghost, and was chosen out of the multitude of Christians to that office, for that reason: as you may see in Acts 6:3-5; yet he afterwards fell away, and became the head of a sect of vile heretics, of gross practices, called from his name the sect of the Nicolatians, Revelation 2:6; Revelation 2:15.

Edwards’ later and most definitive analysis of true and spurious religious experience, Religious Affections (1746), sees Hebrews 6 (and other passages) not only as evidence of spurious religious conversion but as indicating also that Christian practice is the “proper proof” of genuine conversion:

Christ nowhere says, ye shall know the tree by its leaves or flowers, or ye shall know men by their talk, or ye shall know them by the good story they tell of their experiences, or ye shall know them by the manner and air of their speaking, and emphasis and pathos of expression, or by their speaking feelingly, or by making a very great show by abundance of talk, or by many tears and affectionate expressions, or by the affections ye feel in your hearts towards them: but by their fruits shall ye know them; the tree is known by its fruit; every tree is known by its own fruit. And as this is the evidence that Christ has directed us mainly to look at in others, in judging of them, so it is the evidence that Christ has mainly directed us to give to others, whereby they may judge of us; “Let your light so shine before men, that others seeing your good works, may glorify your Father which is in heaven” (Matthew 5:16). Here Christ directs us to manifest our godliness to others. Godliness is as it were a light that shines in the soul: Christ directs that this light should not only shine within, but that it should shine out before men, that they may see it. But which way shall this be? ‘Tis by our good works. Christ don’t say, that others hearing your good words, your good story, or your pathetical expressions; but that others seeing your good works, may glorify your Father which is in heaven.

Doubtless when Christ gives us a rule how to make our light shine, that others may have evidence of it, his rule is the best that is to be found. And the apostles do mention a Christian practice, as the principal ground of their esteem of persons as true Christians.

As the apostle Paul, in the 6th chapter of Hebrews (Hebrews 6). There the Apostle, in the beginning of the chapter, speaks of them that have great common illuminations, that have been enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, that afterwards fall away, and are like barren ground, that is nigh unto cursing, whose end is to be burned: and then immediately adds in Hebrews 6:9 (expressing his charity for the Christian Hebrews, as having that saving grace, which is better than all these common illuminations): “But beloved, we are persuaded better things of you, and things that accompany salvation; though we thus speak.” And then in the next verse, he tells ’em what was the reason he had such good thoughts of ’em: he don’t say that it was because they had given him a good account of a work of God upon their souls, and talked very experimentally; but it was their work and labor of love; “For God is not unrighteous, to forget your work and labor of love, which ye have shewed towards his name, in that ye have ministered to the saints, and do minster.” And the same Apostle speaks of a faithful serving of God in practice, as the proper proof to others of men’s loving Christ above all, and preferring his honor to their private interest, “For all seek their own, not the things which are Jesus Christ’s; but ye know the proof of him, that as a son with the father, he hath served with me in the gospel” (Philippians 2:21-22). So the apostle John expresses the same, as the ground of his good opinion of Gaius, “For I rejoiced greatly when the brethren came and testified of the truth that is in thee” (3 John 1:3-6). But how did the brethren testify of the truth that was in Gaius? And how did the Apostle judge of the truth that was in him? It was not because they testified that he had given ’em a good account of the steps of his experiences, and talked like one that felt what he said, and had the very language of a Christian; but they testified, that he walked in the truth; as it follows, “even as thou walkest in the truth.

I have no greater joy than to hear that my children walk in the truth. Beloved, thou doest faithfully, whatsoever thou dost to the brethren and to strangers; which have borne witness of thy charity before the church.” Thus the Apostle explains what the brethren had borne witness of, when they came and testified of his walking in the truth.

And the Apostle seems in this same place, to give it as a rule to Gaius how he should judge of others; in 3 John 1:9; 3 John 1:10, he mentions one Diotrephes, that did not carry himself well, and led away others after him; and then in verse 11, he directs Gaius to beware of such, and not to follow them; and gives him a rule whereby he may know them, exactly agreeable to that rule Christ had given before, “By their fruits ye shall know ’em”; says the Apostle: “Beloved, follow not that which is evil, but that which is good. He that doth good, is of God; but he that doth evil hath not seen God.” And I would further observe, that the apostle James, expressly comparing that way of showing others our faith and Christianity by our practice or works, with other ways of showing our faith without works, or not by works, does plainly and abundantly prefer the former; “Yea a man may say, thou hast faith, and I have works: Show me thy faith without thy works, and I will show thee my faith by my works” (James 2:18). A manifestation of our faith without works, or in a way diverse from works, is a manifestation of it in words, whereby a man professes faith. As the Apostle says, “What doth it profit, my brethren, though a man say he hath faith?” (James 2:14). Therefore here are two ways of manifesting to our neighbor what is in our hearts; one by what we say, and the other by what we do. But the Apostle abundantly prefers the latter as the best evidence. Now certainly all accounts we give of ourselves in words, our saying that we have faith, and that we are converted, and telling the manner how we came to have faith, and the steps by which it was wrought, and the discoveries and experiences that accompany it, are still but manifesting our faith by what we say; ’tis but showing our faith by our words; which the Apostle speaks of as falling vastly short of manifesting of it by what we do, and showing our faith by our works.

Hebrews 6:2-3

Heb. 6:2-3. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit

Blank Bible:

3. and this will we do if God permit] And this the apostle actually proceeds to do in the beginning of Heb. 7, where he resumes his subject of Christ’s high priesthood after the order of Melchisedeck which he broke off from in the 11 v. of the foregoing chap. because of weakness in knowledge and all that is from this verse to the last verse of the chapter comes in by way of digression.

In other words, Edwards sees this whole major discussion of the unpardonable sin - to which he devotes considerable attention himself - as a temporary apostolic “digression” from doctrinal exposition. The exposition will be resumed in Hebrews chapter 7 to the end of the epistle.

Meanwhile the apostle gives his attention to those who are constantly “laying again the foundation” - the fundamentals of the faith. One cannot help thinking of the contemporary expression “stick-in-the-mud” fundamentalist. These “fundamentalists” enjoyed spinning their wheels. The author of Hebrews was a fundamentalist also, agreeing with these fundamentals of the faith but insisting, according to Jonathan Edwards, that believers must move ahead. First we must see what happens when a fundamentalist becomes a stick-in-the-mud fundamentalist.

Edwards tends to think and treat of the next three verses as a unity, and we will present them as such with his comments following.

Hebrews 6:4-6

Heb. 6:4-6. For (it is) impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost. And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put (him) to an open shame. In the Blank Bible: 4.5.6. What is meant by their being enlightened etc. - vid (?) and here they were guilty of sin against the Holy Ghost. Vid No. 227 see last ver. p. 6. # see 299.B.2 See note on v. 8 infra that those persons here spoken of were such as never were regenerated see S.S. B.9 p. 4 See p. 848.

In addition to the above direct statement the Blank Bible refers to a note on p. 848 which is as follows: “Notes on the Bible number 165, 227, 299.“Though Edwards does not cite them here Numbers 74 and 501 also refer to Hebrews 6:4; Hebrews 6:5; Hebrews 6:6 and we will reproduce them also. The Blank Bible also refers to Notes on the Bible 165, 227, 299. Number 165 has no relevance to our texts but number 227 is as follows:

[227] Hebrews 6:4-6. “For it is impossible,” etc. Those that the apostle here has respect to, must be such as were guilty of the unpardonable sin. The falling away that he speaks of is an apostasy from Christianity. It could not be otherwise but that those who in those days had been Christians, and then openly renounced Christianity, must openly reproach that spirit that Christians were then so generally endued with in his miraculous gifts, which was so notorious, and was so great a thing, and the principal thing in them that drew the eyes of the world upon them, and was the greatest seal that God gave them to evidence in the sight of the world that they were his people, and which was the argument that was principally effectual for the the gaining others to them. When they openly renounced Christianity, that they once had appeared to embrace, their renunciation contained a great and open reproach, for it was an avowed casting away and rejecting a thing that has been received, as having found it naught and vile. He that admits and receives another in the capacity of a wife, or husband, or lord, or other relation and then afterwards on trial rejects them and turns them out of doors, casts a vastly greater reproach on them than those that never received them: much more those that received any one for their God.

So these apostates here spoken of, in renouncing Christianity, did openly cast the greatest reproach on Christianity; and therefore the apostle says, Hebrews 6:6, they put him to an open shame. And indeed an open, declared renunciation of Christianity after it had been embraced, is itself an open reproaching, and blaspheming of it in words; and they that apostatized and openly renounced Christianity in those days, and the church being in those circumstances that have already been mentioned, must openly renounce and reproach that Spirit that the Christians were endued with, and confirmed in; for that Spirit was the principal and most obvious thing in that Christianity that they renounced and reproached.

And especially must it be so, when those openly renounced Christianity that had themselves been endued with the Holy Ghost, as those here spoken of had been. In renouncing Christianity, they must renounce the Spirit, that great seal of Christianity that they had had. And those that had such experience of the evidences of the truth of Christianity that those had, as has been explained, No. 165, must do it against light and the conviction of their own consciences, and so what they did amounts to the sin against the Holy Ghost. And those that apostatized from Christianity under these circumstances, would naturally be abundant in their reproaches of the religion they had renounced, and the Spirit that confirmed it, that they might justify themselves, and that they might not appear inconsistent with themselves in the eye of the world. The same apostates are evidently spoken of in Hebrews 10:25, etc. where the apostle speaks of their forsaking the assemblies of Christians, and sinning willfully after they had received the knowledge of the truth, and treading under-foot the Son of God, and renouncing the blood of the covenant, wherewith they had been sanctified, and doing despite to the Spirit of grace.

Hebrews 6:4-6. For it is impossible for those who were once enlightened, etc.] It may be observed that those of the Jews or Hebrews who were unbelievers were wont to ascribe the miraculous operations of Christ and his followers, which were the extraordinary influence of the Holy Ghost, to the Devil. They had no other way to account for them on their principles. And therefore we may well suppose that those of the Christian Hebrews who themselves had partook of those extraordinary gifts and operations of the Spirit that apostatised [sic] and renounced Christianity and again joined with the unbelieving persecuting Jews (for such are especially spoken of here) I say that we may well suppose that they ascribed those miraculous gifts and powers which they themselves had while professing Christians to the devil as other unbelieving Jews did who were generally most malignant spiteful enemies to Christ and all Christians. And therefore they were guilty of the very same things with those scribes and Pharisees who ascribed Christ’s miracles to Beelzebub who were guilty of unpardonable blasphemy against the Holy Ghost.

Commenting on 6:6 directly the Blank Bible has this:

They crucify to themselves the Son of God afresh and put him to an open shame] Those that crucified Christ would have committed the unpardonable sin had they crucified him and openly reproached him and the spirit he taught and acted by against light (?) as those the apostle speaks of do. Probably the (?) in these words may have some respect to those words of Christ when they were crucifying him Father forgive them for they do not know what they do intimating that if they had known there would be no forgiveness for them.

Bible note number 299 focuses on the supernatural gifts.

[299] Hebrews 6:4-6. If any think that the apostle here used expressions too high to denote any gifts of the Spirit common to good and bad men, though miraculous gifts, I answer, that the drift of the apostle, and his argument in those words, led him to set forth the greatness of the privilege that such persons had received, that he might the better show the exceeding aggravations of their apostasy, whence what the apostle says might be the more easily believed, viz. that it was impossible to renew them again to repentance. For it is certain that he intends the aggravatedness of their crime, as a reason of it, because he himself gives it as a reason of it, ver. 6. in those words, “Seeing they crucify to themselves the Son of God afresh, and put him to an open shame.”

The Blank Bible also says “see v. 8 infra that those persons here spoken of were such as never were regenerated.” (Please see this reference below at verse 8.) “See 299.B.2” (which is above). In addition to the Blank Bible citations of Notes on the Bible which we have entered, the Bible note #74 and 501, though uncited are important:

[74] Hebrews 6:4-6. “For it is impossible for those that were once enlightened, and have tasted of the heavenly gift,” etc. What is meant by those things here mentioned, may be gathered from the foregoing verses. The apostle exhorts us, when we have begun in Christianity, to go on, and make progress to higher attainments, and not to have all to begin again; that whenever we had laid the foundation, we should go on and build the superstructure, and not to keep always laying the foundation, or have occasion to lay it the second time, which foundation, or beginning, or first setting out in Christianity, consists in these things, in repentance from dead works, and in faith towards God; which foundation was laid when they first turned from their erroneous and wicked ways, and embraced Christianity, and believed the gospel. And nextly, in the doctrine of baptisms, and of laying on of hands, because when they first entered upon a profession of the gospel, they were baptized, and had hands laid on them, that they might receive the Holy Ghost. By the doctrine of baptisms and laying on of hands, the apostle means those plain instructions that were given them, to prepare them for baptism, and laying on hands; and lastly, as to the resurrection of the dead, and eternal judgment, the doctrines of the resurrection and the future state, or world to come, were the first principles of religion, that they first began with. Now, by those who were once enlightened, the apostle means those that were once indoctrinated in Christianity, and brought so far to understand and believe it, as to make them forsake their former errors and vicious courses in their unbelief, as is evidently understood, Hebrews 10:32. Tasting of the heavenly gifts, and being made partakers of the Holy Ghost, are the same, and mean their receiving the Holy Ghost, as they did by the laying on of hands; and lastly, in tasting of the good word of God, and the powers of the world to come, though it is probable those were everywhere made partakers of the gift of the Holy Ghost, by the laying on of hands, that were true saints; yet I believe that when it was not accompanied with great common illuminations and affections. It is not probable that they should have the Holy Ghost dwelling in them with respect to his miraculous influences, and not feel any thing of the power of it in their souls. When the Holy Ghost was given them, they felt his influence, not only outwardly, but inwardly; not only in their understandings, but affections. I believe never any had the Holy Ghost, with respect to his extraordinary operations (see Numbers 23:10; Numbers 24:5; Numbers 24:6; 1 Samuel 10:6) more than Balaam and Saul. They were unconverted men, but yet they felt his influence in this way.

Thus they tasted of the good word of God, and the power of the world to come. They tasted of the good word of God as they stony-ground hearers, who anon with joy receive the word, and as the Galatians did who thought it such a blessedness to hear the word of God, and would have plucked out their eyes and given them to the apostle. They experienced in themselves the power of the world to come, that is, of the invisible world; see Ephesians 1:21, and Hebrews 2:5, and felt the powers of the invisible agent of that world upon their minds. It is certain none exercised miraculous gifts without extraordinary influence of the Spirit of God to convince the judgment. 1 Corinthians 13:2, “Though I have all faith, so that I could remove mountains, and have not charity, I am nothing;” and doubtless there was commonly an answerable or proportional effect on the affections, as there was on the judgment. As that faith there mentioned is there distinguished from true grace or charity, and therefore differed in kind from saving faith, so do these things here mentioned from saving grace.

Bible note number 501:

[501] Hebrews 6:4-6. Concerning those who were once enlightened, etc. It is an argument, that those here spoken of are such as were never regenerated, that they are compared to the thorny ground, which, however it may seem to receive the seed and to nourish it, so that it may spring up, and appear flourishing awhile, yet never brings forth any good fruit, but the fruit finally produced always is briers and thorns, because the ground is thorny, full of seeds and roots of thorns, which were never purged out to prepare the ground for the good seed; so that whatever showers descend upon it, how benign soever they are, yet they only go to nourish the thorns, and make them grow the faster, Hebrews 6:8, which representation certainly implies that the ground is nought, it was never so changed as to prepare it to bring forth good fruit. It is a good rule in our endeavours [sic] to understand the mind of the Spirit of God, to compare spiritual things with spiritual, and to interpret scripture by scripture. Now it is manifest that Christ represents the thorny ground as different from the good ground. The ground itself is naught, and not fitted as to receive and nourish the seed, as to bring good fruit to perfection; and they that are represented by the thorny ground are, in Christ’s explanation of the parable, distinguished from those that have good and honest hearts.

The fault of the way-side, of the stony ground, and of the thorny ground, was, in each, the nature of the ground; and the good fruit in the good ground is ascribed to the better nature of the ground; and therefore, they that are here represented as ground, which, though often receiving refreshing benign showers, always brings forth briers and thorns, are ground that never has been purged, and changed, and made good, but is inveterately evil, and therefore fit for nothing but to be burnt. It is not impossible that thorny ground may be brought to bring forth good fruit, but then it must be changed, the very roots of the thorns must be killed or rooted up. If this is not done, let good seed by sown in it, and good and kindly showers of rain descend upon it never so often, it will bring forth briers and thorns. This killing or rooting up of the lusts of the heart, compared to thorns, is done by a work of regeneration, or circumcising the heart, as is represented, Jeremiah 4:3-4. “Break up your fallow ground, sow not among thorns. Circumcise yourselves to the Lord, and take away the foreskins of your heart, lest my fury come forth like fire and burn that none can quench it.” There the end of the ground that bears briers and thorns, is represented as being to be burned, as here in the 6th chapter of Hebrews. This is the end of those whose hearts do as it were bring forth briers and thorns, and that because their hearts were never circumcised, i.e. never regenerated. In Luke 8:18, when Christ had ended the parable of the sower, he concludes, Take heed how you hear; (i.e. that you in hearing the word are not like the way-side, or the stony or thorny ground, on which the good seed fell;) for says Christ, “Whosoever hath, to him shall be given, and whosoever hath not, from him shall be taken even that which he seemeth to have;” referring still to the parable, and the taking away, or the withering and perishing, of the seed from the evil sorts of ground; implying that such have no true spiritual life, no real goodness, and that the seeming good they have, they shall lose.

In addition to the cross references cited by Edwards in his Blank Bible, this passage from Religious Affections helps make plain his interpretation of the text:

And besides, it is to be considered, that persons may have those impressions on their minds, which may not be of their own producing, nor from an evil spirit, but from the Spirit of God, and yet not be from any saving, but a common influence of the Spirit of God: and the subjects of such impressions, may be of the number of those we read of, “That are once enlightened, and taste of the heavenly gift, and are made partakers of the Holy Ghost, and taste the good Word of God, and the power of the world to come” (Hebrews 6:4; Hebrews 6:5); and yet may be wholly unacquainted with those “better things that accompany salvation.” spoken of Heb 6:9.

So that although natural men may be the subjects of many influences of the Spirit of God, as is evident by many Scriptures, as Numbers 24:2; 1 Samuel 10:10; 1 Samuel 11:6; 1 Samuel 16:14; 1 Corinthians 13:1-3; Hebrews 6:4-6 and many others; yet they are not in the sense of the Scripture, spiritual persons; either are any of those effects, common gifts, qualities or affections, that are from the influence of the Spirit of God upon them, called spiritual things.

Also, in Miscellaneous Observations “Concerning the Endless Punishment of those who Die Impenitent” Edwards argues from Hebrews 6:4; Hebrews 6:5; Hebrews 6:6 :

§17. The apostle, in Hebrews 6:4; Hebrews 6:5; Hebrews 6:6, says, “It is impossible for those who were once enlightened, and have tasted of the heavenly gift, etc., if they fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame,” etc. The apostle speaks of their renovation to repentance, as (at least) never likely to happen; for this reason, that they have proved irreclaimable under such great means to bring them to repentance, and have thereby so desperately hardened their hearts, and contracted such great guilt by sinning against such great light, and trampling on such great privileges. But if so, how much more unlikely still will it be, that they should ever be renewed to repentance, after they have gone on still more and more to harden their hearts by an obstinate, willful continuance in sin, many thousand years longer, under much greater means; and have therefore done immensely more to establish the habit of sin, and increase the hardness of their hearts; and after their guilt is so vastly increased, instead of being diminished?

We see here that Edwards has canvassed virtually every aspect of Heb 6:1-8 in his various writings. Strangely, there is no allusion to his many Miscellanies on “Unpardonable Sin (297, 355, 380, 406, 475, 703, 706, 707, 872, note on Luke 11:24 f.) which include many allusions to Hebrews 6 . I discuss these in the chapter on that subject below.

Hebrews 6:7

Heb. 6:7. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: At the very beginning of the Edwardsean Awakening, Solomon Stoddard’s hold-outs are warned by this verse.:

It seems by God’s providence, as though God had yet an elect number amongst old sinners in this place, that perhaps he is now about to bring in. It looks though there were some that long lived under Mr.Stoddard’s ministry, that God has not utterly cast off, though they stood it out under such great means as they then enjoyed. It is to be hoped that God will now bring in a remnant from among them. But it is the more likely that God is now about finishing with them, one way or other, for their having been so long the subjects of such extraordinary means. You have seen former times of the pouring out of God’s Spirit upon the town, when others were taken and you left, others were called out of darkness into marvellous light, and were brought into a glorious and happy state, and you saw not good when good came. How dark will your circumstances appear, if you shall also stand it out through this opportunity, and still be left behind!

Take heed that you be not of those spoken of, Hebrews 6:7; Hebrews 6:8, that are like the “earth that has rain coming oft upon it, and only bears briers and thorns.” As we see there are some pieces of ground, the more showers of rain fall upon them, the more fruitful seasons there are, the more do the briers, and other useless and hurtful plants, that are rooted in them, grow and flourish. Of such ground the apostle says, “It is rejected, and is nigh unto cursing, whose end is to be burned.” The way that the husbandman takes with such ground is, to set fire to it, to burn up the growth of it.–If you miss this opportunity, there is danger that you will be utterly rejected, and that your end will be to be burned. And if this is to be, it is to be feared, that you are not far from, but nigh unto cursing. Those of you that are already grown old in sin, and are now under awakenings, when you feel your convictions begin to go off, if ever that should be, then remember what you have now been told; it may well then strike you to the heart!

The sermon entitled, “Wicked Men Useful in their Destruction Only” (July 1734) had appropriate illustration in this text:

“The ax lieth at the root of the trees; and every tree which bringeth not forth good fruit, is hewn down, and cast into the fire,” Matthew 3:10. The end of those men who bring forth nothing but briers and thorns is to be burned, as in Hebrews 6:7; Hebrews 6:8 : “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessings from God: but that which beareth thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned.” So we read of the tares, Matthew 13:30 : “Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them:” and in verses 40-42, “As therefore the tares are gathered and burned in the fire, so shall it be at the end of the world.

In the year (1740) of the beginning of the Great Awakening, Hebrews 6:7; Hebrews 6:8 is a warning of impending fire in the sermon, “Fearfulness Which Will Surprise Hypocrites”:

As they are wont to burn lime in a great and exceeding fierce fire, till stone and bones, and other things are burnt to lime; so shall the wicked be burnt in the fire of God’s wrath. “As thorns cut up shall they be burnt in the fire as briers and thorns are the encumbrance and curse of the ground where they grew, and are wont to be burnt; so shall it be with the wicked that are among God’s people and grow in God’s field. Hebrews 6:7; Hebrews 6:8, “For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: but that which beareth thorns and briers, is rejected, and is nigh unto cursing; whose end is to be burned.”

Reflectively, Religious Affections sees moral fruit as the grand design of redemption and cites Hebrews 6:7; Hebrews 6:8 showing that not bearing moral fruit is utterly fatal.

“According as he hath chosen us in him, before the foundation of the world, that we should be holy, and without blame before him in love” (Ephesians 1:4). “Created unto good works, which God hath foreordained that we should walk in them” (ch. 2:10). Holy practice is as much the end of all that God does about his saints, as fruit is the end of all the husbandman does about the growth of his field or vineyard; as the matter is often represented in Scripture (Matthew 3:10; chap. Matthew 13:8; Matthew 13:23; Matthew 13:24-30; Matthew 13:38; chap. Matthew 21:19; Matthew 21:33-34; Luke 13:6; John 15:1; John 15:2; John 15:4-6; John 15:8; 1 Corinthians 3:9; Hebrews 6:7-8; Isaiah 5:1-8; Son 8:11-12, Isaiah 27:2-3). And therefore every thing in a true Christian is calculated to reach this end. This fruit of holy practice, is what every grace, and every discovery, and every individual thing, which belongs to Christian experience, has a direct tendency to.

About the same time Edwards delivered a sermon on Hebrews 6:7 (Jan. and Feb. 1746/7) consisting of five observations.

Obs. I. The means of grace to those that live under the gospel are like the showers that often descend on the earth. [There are five observations each with an application].

Using this text as the basis, Edwards observes that the means of grace are outward (Scripture) and inward (strivings of the Spirit) while the sinner is the soul which has no principle of fruitfulness in itself but is capable of receiving it. Means of grace are to the soul, therefore, as rain to the earth. Another observation is that the soul which receives the Word is like the soul that drinks in the rain and produces good fruit. The sermon on Hebrews 6:8 follows with the observation that those who do not bring forth good fruit are rejected of God and near to cursing and burning.

Hebrews 6:8

Heb. 6:8. But that which beareth thorns and briers (is) rejected, and (is) nigh unto cursing; whose end (is) to be burned. Blank Bible:

The notice of those apostates and persecutors who committed the unpardonable sin is with special fitness compared to briars and thorns. See Son 2:2; Ezekiel 28:24; Ezekiel 2:6; Isaiah 10:17; 2 Samuel 23:6; 2 Samuel 23:7.

The outline sermon on Hebrews 6:8 observes:

that they that live under means of grace and don’t bring forth good fruit are like ground that the showers of rain do only cause to bring forth briers and thorns. 2. That those with whom it is thus are rejected of God. 3. Shew how such are nigh unto cursing. 4. That their end is to be burned.

The sermon concludes with “examination” and stern “warning.”

Hebrews 6:9

Heb. 6:9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. In “Miscellaneous Observations concerning the Divine Decrees in General, and Election in Particular” Edwards finds use for Hebrews 6:9:3. The apostle speaks of their being chosen to salvation, as a ground of their perseverance, or the reason why they never shall fall away, as others spoken of before, whereby they failed of salvation. See the preceding verses (of 2 Thessalonians 2:13). Compare Hebrews 6:9.

In other words, the reason some Hebrew Christians fall away and others do not, is the divine election of the second group. Also, Hebrews 6:9 illustrates the central theme of Religious Affections: Secondly, that we may rightly understand how Christian practice is the greatest evidence that others can have of the sincerity of a professing Christian, ’tis needful that what was said before, showing what Christian practice is, should be borne in mind; and that it should be considered how far this may be visible to others. Merely that a professor of Christianity is what is commonly called an honest man, and a moral man (i.e. we have no special transgression or iniquity to charge him with, that might bring a blot on his character), is no great evidence of the sincerity of his profession. This is not making his light shine before men. This is not that work and labor of love showed towards Christ’s Name, which gave the Apostle such persuasion of the sincerity of the professing Hebrews (Hebrews 6:9-10). It may be so, that we may see nothing in a man, but that he may be a good man, there may appear nothing in his life and conversation inconsistent with his being godly, and yet neither may there be any great positive evidence that he is so. But there may be great positive appearances of holiness in men’s visible behavior: their life may appear to be a life of the service of God: they may appear to follow the example of Jesus Christ, and come up in a great measure to those excellent rules in Matthew, chapters 5, 6, and 7, and Romans 12, and many other parts of the New Testament: there may be a great appearance of their being universal in their obedience to Christ’s commands and the rules of the gospel.

They may appear to be universal in the performance of the duties of the first table, manifesting the fear and love of God: and also universal in fulfilling rules of love to men, love to saints, and love to enemies; rules of meekness and forgiveness, rules of mercy and charity, and looking not only at our own things but also at the things of others; rules of doing good to men’s souls and bodies, to particular persons and to the public; rules of temperance and mortification, and of an humble conversation; rules of bridling the tongue, and improving it to glorify God and bless men, showing that in their tongues is the law of kindness. They may appear to walk as Christians in all places, and at all seasons, in the house of God, and in their families, and among their neighbors, on Sabbath days, and every day, in business and in conversation, towards friends and enemies, towards superiors, inferiors and equals. Persons in their visible walk may appear to be very earnestly engaged in the service of God and mankind….

Hebrews 6:9-10 was also produced as one more argument in Qualifications for Full Communion that communicants must be persuaded of their own saving faith: “In Hebrews 6:9; Hebrews 6:10 he [the apostle] speaks of the Christian Hebrews as having that hope which was an anchor to their souls.”

Hebrews 6:10

Heb. 6:10. For God (is) not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. Blank Bible:

[For God is not unrighteous to forget, etc.] This is spoken in the same sense as that in the 1 John 1:9 if we confess our sins he is faithful and just to forgive us our sins. God’s righteousness obliges him to forgive sinners upon repentance. Vid note on Nehemiah 9:8 and note on Isaiah 45:23.

In the ordination of deacons sermon on Romans 12:4-8 (1739) this text shows that “ministering” refers to meeting of bodily needs. “So when the apostle commends the Christian Hebrews for their charity to the saints he says, Hebrews 6:10….” The very beginning of The History of Redemption appeals to Hebrews 6:10:2. The contrary happy lot and portion of God’s church expressed in these words, “my righteousness shall be forever and my salvation [from generation to generation].” Who are meant as those that shall have the benefit of this we also learn by the preceding verse, viz. they “that know righteousness and the people in whose heart is God’s law,” or in one word, the church of God. And concerning that happiness of theirs here spoken of we may observe two things: viz. (1) wherein it consists and (2) its continuance. 1 Wherein it consists, viz. in God’s righteousness [and] salvation toward them. By God’s righteousness here is meant his faithfulness in fulfilling his covenant promises to his church, or his faithfulness towards his church and people in bestowing the benefits of the covenant of grace upon them. Which benefits, though they are bestowed of free and sovereign grace as being altogether undeserved, yet as God has been pleased by the promises of the covenant of grace to bind himself to bestow them, so they are bestowed in the exercise of God’s righteousness or justice. And therefore the Apostle says in Hebrews 6:10, “God is not unrighteous to forget [your work and labor of love].” So 1 John 1:9, “If we confess our sins, God is faithful and just to forgive us our sins, and cleanse us [from all unrighteousness].”

Hebrews 6:11

Heb. 6:11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

Blank Bible:

Here the words, to the end, are to be joined not with the immediately preceding words, the full assurance of hope but those going before shew the same diligence. The apostle in the preceding v. had observed the labour and diligence which had appeared in them. He here exhorts that this be continued to the end in order to the full assurance of hope. The apostle is still pursuing the advice he began the chapter with to avoid apostasy and to go on to perfection.

Hebrews 6:12

Heb. 6:12. That ye be not slothful, but followers of them who through faith and patience inherit the promises.

Blank Bible:

[inherit the promises] an evidence that those saints that are dead are in a state of reward and not in a state of inactivity and insensibility for the word translated inherit signifies to possess by inheritance. And it is also hereby evident that they ben’t only preserved (?) in a state of rest and repose in order to their promised reward but have that happiness and glory already in possession in a great degree as also appears by Revelation 14:13 . See Miscell. B-9: p. 40 etc.

Hebrews 6:13

Heb. 6:13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself.

This verse shows the profound significance of God’s covenant-binding of Himself in the sermon on God’s sovereignty.

4. Hence we learn what cause we have to admire the grace of God, that he should condescend to become bound to us by covenant; that he, who is naturally supreme in his dominion over us, who is our absolute proprietor, and may do with us as he pleases, and is under no obligation to us; that he should, as it were, relinquish his absolute freedom, and should cease to be merely sovereign in his dispensations towards believers, when once they have believed in Christ, and should, for their more abundant consolation, become bound. So that they can challenge salvation of this Sovereign; they can demand it through Christ, as a debt. And it would be prejudicial to the glory of God’s attributes to deny it to them; it would be contrary to his justice and faithfulness. What wonderful condescension is it in such a Being, thus to become bound to us worms of the dust, for our consolation! He bound himself by his word, his promise.

But he was not satisfied with that; but that we might have stronger consolation still, he hath bound himself by his oath. Hebrews 6:13 etc., “For when God made promise to Abraham, because he could swear by no greater, he sware by himself; saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us. Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail; whither the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchisedec.”

Hebrews 6:14-15

Heb. 6:14-15. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise.

Blank Bible:

obtained the promise] this is an evidence that the saints in heaven are acquainted with the affairs of the church here on earth and also that a considerable part of their happiness consists in seeing the dispensations and works of God’s grace towards the church on earth and the discoveries of his glory therein; for how could Abraham be said to have obtained the promise of multiplying his seed after he had by faith expected it and patiently waited for it or rejoiced in it. Tho Abraham obtained a pledge of the promise while he lived yet it seems that something further is here intended by Hebrews 6:12.

Hebrews 6:16-17

Heb. 6:16-17. For men verily swear by the greater: and an oath for confirmation (is) to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed (it) by an oath: Here is further evidence of an important argument in Edwards’s greatest work, Freedom of the Will, showing “it to be impossible that Christ should not have persevered in perfect holiness.”

4. All the promises which were made to the Church of old, of the Messiah as a future Saviour, from that made to our first parents in paradise, to that which was delivered by the prophet Malachi, show it to be impossible that Christ should not have persevered in perfect holiness. The ancient predictions given to God’s church of the Messiah as a Saviour, were of the nature of promises; as is evident by the predictions themselves, and the manner of delivering them. But they are expressly, and very often called promises in the New Testament; as in Luke 1:54; Luke 1:55; Luke 1:72; Luke 1:73; Acts 13:32; Acts 13:33; Romans 1:1-3; and chap. Romans 15:8; Hebrews 6:13, etc. These promises were often made with great solemnity, and confirmed with an oath; as in Genesis 22:16; Genesis 22:17, “By myself have I sworn, saith the Lord, that in blessing, I will bless thee, and in multiplying, I will multiply thy seed, as the stars of heaven, and as the sand which is upon the sea shore:… and in thy seed shall all the nations of the earth be blessed.” Compare Luke 1:72; Luke 1:73, and Galatians 3:8; Galatians 3:15; Galatians 3:16.

The Apostle in Hebrews 6:17; Hebrews 6:18 speaking of this promise to Abraham, says, “Wherein God willing more abundantly to shew to the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.” In which words, the necessity of the accomplishment, or (which is the same thing) the impossibility of the contrary, is fully declared. So God confirmed the promise of the great salvation of the Messiah, made to David, by an oath (Psalms 89:3; Psalms 89:4), “I have made a covenant with my chosen, I have sworn unto David my servant; thy seed will I establish forever, and build up thy throne to all generations.” There is nothing that is so abundantly set forth in Scripture, as sure and irrefragable, as this promise and oath to David.

See Psalms 89:34-36; 2 Samuel 23:5; Isaiah 55:3; Acts 2:29; Acts 2:30; Acts 13:34. The Scripture expressly speaks of it as utterly impossible that this promise and oath to David, concerning the everlasting dominion of the Messiah of his seed, should fail. Jeremiah 33:15, etc.: “In those days, and at that time, I will cause the Branch of Righteousness to grow up unto David…. For thus saith the Lord, David shall never want a man to sit upon the throne of the house of Israel.” Verse Jeremiah 33:20-21 : “If you can break my covenant of the day, and my covenant of the night, and that there should not be day and night in their season; then may also my covenant be broken with David my servant, that he should not have a son to reign upon his throne.” So in verse Jeremiah 33:25-26. Thus abundant is the Scripture in representing how impossible it was, that the promises made of old concerning the great salvation and kingdom of the Messiah should fail: which implies, that it was impossible that this Messiah, the second Adam, the promised seed of Abraham, and of David, should fall from his integrity, as the first Adam did.

The text also appears in the second greatest work, Religious Affections, showing that the covenant gives saints “an undoubting hope and full joy in an assurance of their future glory.”

And the nature of the covenant of grace, and God’s declared ends in the appointment and constitution of things in that covenant, do plainly show it to be God’s design to make ample provision for the saints having an assured hope of eternal life, while living here upon earth. For so are all things ordered and contrived in that covenant, that every thing might be made sure on God’s part. The covenant is ordered in all things and sure: the promises are most full, and very often repeated, and various ways exhibited; and there are many witnesses, and many seals; and God has confirmed his promises with an oath. And God’s declared design in all this is, that the heirs of the promises might have an undoubting hope and full joy, in an assurance of their future glory. “Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath; that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold on the hope set before us” (Hebrews 6:17-18). But all this would be in vain, to any such purpose, as the saints’ strong consolation, and hope of their obtaining future glory, if their interest in those sure promises in ordinary cases was not attainable. For God’s promises and oaths, let them be as sure as they will, can’t give strong hope and comfort to any particular person, any further than he can know that those promises are made to him. And in vain is provision made in Jesus Christ, that believers might be perfect as pertaining to the conscience, as is signified (Hebrews 9:9), if assurance of freedom from the guilt of sin is not attainable.

Hebrews 6:18

Heb. 6:18. That by two immutable things, in which (it was) impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: A non-sign of true religious affection is “that comforts and joys seem to follow awakenings and convictions of conscience, in a certain order.” Nevertheless, Edwards notes that it is “unreasonable” to argue against true religious affections because they follow “awful apprehensions and distresses” and he cites Hebrews 6:18 as a text in point.

Christians are spoken of as those that have fled for refuge, to lay hold on the hope set before them (Hebrews 6:18), which representation implies great fear, and sense of danger preceding. To the like purpose, Christ is called a hiding place from the wind, and a covert from the tempest, and as rivers of water in a dry place, and as the shadow of a great rock in a weary land (Isaiah 32 at the beginning). And it seems to be the natural import of the word “gospel,” glad tidings, that it is news of deliverance and salvation, after great fear and distress. There is all reason to suppose, that God deals with particular believers, as he dealt with his church, which he first made to hear his voice in the Law, with terrible thunders and lightnings, and kept her under that schoolmaster to prepare her for Christ; and then comforted her with the joyful sound of the gospel from Mount Zion. So likewise John the Baptist came to prepare the way for Christ, and prepare men’s hearts for his reception, by shewing them their sins, and by bringing the self-righteous Jews off from their own righteousness, telling them that they were a generation of vipers, and shewing them their danger of the wrath to come, telling them that the ax was laid at the root of the trees, etc.

In Concerning Faith, faith is

submitting to the righteousness of God. Romans 10:3, “For they, being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.” It is what may be well represented by flying for refuge, by the type of flying to the city of refuge. Hebrews 6:18, “That by two immutable things, in which it is impossible for God to lie, we might have a strong consolation, who have fled for refuge, to lay hold upon the hope set before us.”

And later

59. Flying, resorting or running to, as to a refuge, are terms used as being equivalent to trusting; Psalms 62:7; Psalms 62:8, “My refuge is in God. Trust in him at all times. God is a refuge for us.” Psalms 91:2; Proverbs 18:10, “The name of the Lord is a strong tower; the righteous runneth into it, and is safe.” Psalms 71:1; Psalms 71:3, “In thee, O Lord, do I put my trust.” - “Be thou my strong habitation, whereunto I may continually resort. Thou hast given commandments to save me; for thou art my rock and my fortress.” Hebrews 6:18, “Who have fled for refuge to lay hold on the hope set before us.”

Hebrews 6:19

Heb. 6:19. Which (hope) we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; A lengthy one of the Notes on the Bible explains Hebrews 6:19.

[284] Hebrews 6:19, “Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil.” That which is here called hope, is the same with the grace of faith but only with respect to one kind of its exercises, viz. those that respect God’s promises, or our own future promised good. It is no other than trust in God, (or rather faith in God,) through Christ, for salvation. This agrees with the context, beginning with the 12th verse, and with the description given of hope in the words themselves; for it is faith in Christ that is the stability of the soul, faith is that by which we are built on that strong rock, so that we cannot be overthrown, and the same is the anchor by which we are held fast, and cannot be driven to and fro of winds and storms, and shipwrecked and lost. That which is here called hope is the very same that is elsewhere called faith; and saving and justifying faith is often in the New Testament called by the name of hope; as in Romans 8:24; Romans 8:25. “For we are saved by hope: but hope that is seen is not hope; for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.” How are we saved by hope, but as we are saved or justified by faith? It further appears that by hope here is meant faith, by the following words, “But hope that is seen is not hope,” etc. compared with the words of the same apostle, Hebrews 11:1. “Faith is the evidence of things not seen;” and by the next verse, “But if we hope for that we see not, then do we with patience wait for it,” compared with the 12th verse of the context in this 6th of Hebrews (Hebrews 6:12), “That ye be followers of them who through faith and patience inherit the promises.” And it may be further confirmed by comparing this last place with the foregoing verse, “And we desire every one of you to show the same diligence to the full assurance of hope to the end;” and also comparing both with the 19th verse (Hebrews 6:19), the text we are upon.

That faith with the apostle sometimes signifies the same with hope, is manifest from his description of it in the 1st verse of 11th of Hebrews (Hebrews 11:1), “Faith is the substance of things hoped for;” and Galatians 5:5, “We through the Spirit wait for the hope of righteousness, through faith;” and Colossians 1:23, “If ye continue in faith grounded and settled, and be not moved away from the hope of the gospel:” continuing grounded and settled in faith, and unmoved in the hope of the gospel, are expressions evidently used as exegetical one of another; and Hebrews 3:6, “If we hold fast our confidence, and rejoicing of hope firm unto the end: our confidence and our hope seem to be synonymous; so, Romans 4:18, “Who against hope believed in hope.” 1 Timothy 1:1, “Jesus Christ which is our hope.” So the apostle Peter seems to use the term hope. 1 Peter 1:21, “Who by him do believe in God, that raised him up from the dead, and gave him glory, that your faith and hope might be in God.” So chap. 3:15, “Be ready to give a reason of the hope that is in you with meekness and fear;” that is, to give a reason, or declare the grounds, of your faith. So hope seems to be used for faith by the apostle John. 1 John 3:3, “Every man that hath this hope in him, purifieth himself, even as he is pure.” Hope, in the New Testament, is often spoken of as a great christian grace and virtue, and one of the main things that distinguishes a true Christian, which would be difficult to understand or account for, if by hope is meant no more than what we commonly understand by the word, viz. his thinking well of his own state, or hoping well of his future state. That is not hard to do; it is what nature is prone to; but by hope they doubtless meant something more, viz. an embracing the promises of God and fiducial relying on them through Christ for salvation. This is the great christian grace that the apostle speaks of in the 13th chap. of 1 Corinthians (1 Corinthians 13) where he speaks of faith, hope, charity; and by faith there, and also where it is distinguished from hope, is meant faith in a larger sense, viz. acquiescing in the truth in whatever he testifies or reveals, without any special regard to our own concern and future interest in what he reveals. Hope is our acquiescing and relying on God’s truth and sufficiency as to what concerns our own future happiness.

According to Religious Affections, “True religion, in great part, consists in holy affections.” Hebrews 6:19 is part of the proof.

Religious fear and hope are, once and again, joined together, as jointly constituting the character of the true saints. “Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy” (Psalms 33:18). “The Lord taketh pleasure in them that fear him, in those that hope in his mercy” (Psalms 147:11). Hope is so great a part of true religion, that the Apostle says we are saved by hope (Romans 8:24). And this is spoken of as the helmet of the Christian soldier, “and for an helmet, the hope of salvation” (1 Thessalonians 5:8); and the sure and steadfast anchor of the soul, which preserves it from being cast away by the storms of this evil world, “which hope we have, as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail” (Hebrews 6:19). ‘Tis spoken of as a great fruit and benefit which true saints receive by Christ’s resurrection “Blessed be the God and Father of our Lord Jesus Christ, which, according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead” (1 Peter 1:3).

Hebrews 6:20

Heb. 6:20 Heb. 6:20. Whither the forerunner is for us entered, (even) Jesus, made a high priest for ever after the order of Melchisedec. In “Justification by Faith Alone” Hebrews 6:20 is seen to confirm the positive aspect of justification, “his acceptance to his reward.”

this his justification: hence we are told, that he was “raised again for our justification,” Romans 4:25, which is true, not only of that part of his justification that consists in his acquittance, but also his acceptance to his reward. The Scripture teaches us that he is exalted, and gone to heaven to take possession of glory in our name, as our forerunner, Hebrews 6:20, We are, as it were, both raised up together with Christ, and also made to sit together with Christ, in heavenly places, and in him, Ephesians 2:6.

A Northampton sermon of May 26, 1752 (also preached at Stockbridge in August) was based on this text. “Jesus Christ is gone to heaven as the forerunner of the saints.” In this passage Edwards explains that Christ

is all the while preparing heaven for the saints from his first ascension to the end of the world and as soon as ever it is fully prepared as he would have it he will come again to receive them.

The Lord is presently completing the number, warring against and preparing for the final triumph over His and their enemies, accomplishing the various successive acts of divine power, wisdom etc., and preparing the kingdom for the saints to rule. An examination and exhortation concludes the sermon.