Hebrews 6

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“THE EPISTLE TO THE HEBREWS”

Chapter Six The interruption of the discussion regarding Jesus as High priest continues with a solemn warning regarding spiritual progress, and the need for diligence, faith and patience in order to inherit the promises (Hebrews 6:1-12). The certainty of God’ s promises upon which our hope is based serves as an anchor of the soul that reaches into heaven itself, where Christ is now our High Priest according the order of Melchizedek (Hebrews 6:13-20).

POINTS TO PONDER

Elementary principles in the doctrine of Christ
The very real danger of crucifying again the Son of God
The basis of our hope that serves as an anchor of the soul

REVIEW

What are the main points of this chapter?- The peril of not progressing - Hebrews 6:1-12- The certainty of God’ s promise - Hebrews 6:13-20
What six things are mentioned as elementary principles of Christ? (Hebrews 6:1-2)- Repentance from dead works

Faith toward God
The doctrine of baptisms
Laying on of hands
Resurrection of the dead
Eternal judgment

What five blessings were experienced by some who had fallen away? (Hebrews 6:4-5)- Once enlightened

Tasted the heavenly gift
Partakers of the Holy Spirit
Tasted the good word of God
Tasted the powers of the age to come

As those once blessed persist in their sin, what is their condition? Why? (Hebrews 6:6)- It is impossible (for others) to renew them again to repentance

They crucify again the Son of God and put Him to open shame

What confidence did the author have for his original recipients? Why? (Hebrews 6:9-10)- Better things that accompany salvation

Because of their work and labor of love in ministering to the saints

Even so, what qualities did he desire of them? (Hebrews 6:11-12)- Diligence, imitation of the faith and patience of those who inherit the promises
Upon what two immutable things does our hope lie? (Hebrews 6:13-18)- God’ s promise and God’ s oath, both in which it is impossible for God to lie
As what does our hope serve? To where does it reach? (Hebrews 6:19-20)- An anchor of the soul; into heaven itself where Jesus is our High Priest HEBREWS CHAPTER SIX. Going on Toward Perfection. SUMMARY.–Leaving First Principles. First Principles Explained. Going On to Perfection. The Fatal Consequences of Apostasy. Exhortation to Diligence. The Absolute Assurance of God’s Promises. 1, 2. Leaving the principles. The rudiments, the milk fitted only for babes. Let us go on unto perfection.Go on to the higher lessons which belong to full grown men. The exhortation is to go on from the lessons of Christian childhood to those of manhood in Christ. See Hebrews 5:13 Hebrews 5:14 .

Not laying again the foundation, etc. To lay the foundation once is enough, if it is laid right. These first principles are the foundation of Christian life, but we must build higher and higher upon them. Repentance. This was essential in laying the foundation. All men are commanded to repent.

Repentance is essentially a change of the will, the rebellious will becoming a will to serve the Lord. Dead works. Some try to save themselves by trusting in their works but they are as vain to save as though they were dead. Faith towards God. Faith as well as repentance enter into the foundation. The sinner must believe upon the Lord, and repent.

See Acts 16:31 and Acts 2:38 . 2. Of the doctrine of baptisms. The third of these first principles which belong to the “foundation” relates to baptism. See Acts 2:38 , also Ephesians 4:5 Matthew 28:19 , etc. But why is the plural used? There is but one baptism in water when the penitent is baptized into Christ .

There is, however, another baptism which was promised before Christ came which was not of water. See Matthew 3:12 . Christ also promised it before his ascension. Hence there is not only the baptism of the body in water, but of the spirit in the Holy Spirit, as fulfilled on the day of Pentecost. Laying on of hands. In the primitive church the extraordinary operation of the Holy Spirit was imparted by the laying on of the Apostolic hands . Of the resurrection of the dead. One of the fundamental but primary principles of Christian teaching. Of eternal judgment. This was comprehended in teaching the resurrection. All were to be rewarded according to the deeds of this life. 3-6. If God permit. We will go on to these higher lessons if God permit. The author is led by the Spirit in what he says, and hence humbly defers all he shall say in the rest of the epistle to the will of God. 4. For it is impossible. There are sins that have no forgiveness .

There are Apostates who can never find a place for repentance, not because of the failure of God’s mercy, but because they have destroyed their moral capacity for a heartfelt repentance. Usually the most hardened sinner are apostates. Were once enlightened. Had the light of the Gospel. See John 8:12 . Have tasted.Experienced.

The heavenly gift. The new life in Christ. Christ “giveth life unto the world” . Partakers of the Holy Ghost. The Spirit of God is sent into the heart of all sons . 5. And have tasted the good word of God.

Fed on that word which is food for the soul. The powers of the world to come. The miraculous gifts of the Spirit. The world to come is used in the sense of the Christian dispensation. 6. If they fall away. Apostasize from the faith.

To renew them to repentance. He is so far fallen that he has no capacity left for repentance. Judas the Apostate sorrowed, but his sorrows became despair. There was remorse but not repentance. Crucify . . . the Son of God afresh. By rejecting Christ they place themselves with those who rejected him and crucified him because he affirmed that he was the Son of God.

Those meant are not those “overtaken in a fault,” or backsliders only, but men once Christian professors who not only turn away from but oppose Christ. 7, 8. For the earth, etc. These two verses show that treatment depends on what kind of fruit is borne. God sends sunshine and rain on the earth. If it brings forth food for man, it is blessed. But if it brings forththorns and briers, they are rejected. So God, who blesses our lives, and refreshes them with the Gospel, demands righteous fruit. If they bear thorns, the end is destruction. 9-12. We are persuaded better things of. That you will not bear thorns and briers. 10. For God is not unrighteous to. Though the Hebrew Christians had not advanced in knowledge , yet they had shown the fruits of the love of Christ in ministering to the saints. 11. Show the same diligence. Not only continue your work of love, but show equal diligence in attaining the full assurance of hope, by going on to perfection in knowledge. 12. That ye be . . . followers of them. Of the glorious heroes of the faith, like Abraham and Moses, and the martyrs, like Stephen and James. Faith and patience. These qualities, essential to steadfastness, must be found in those who “inherit the promises.” 13-20. For when God made promise. The promises are absolutely sure. See how God confirmed his promise to Abraham! See Genesis 22:15 to Genesis 18:14. Saying, Surely blessing.

The promise so confirmed to Abraham is given in these words. 15. He obtained the promise. It was sure, but he had to patiently endure in order to obtain. The history of Abraham shows how he was blessed. 16. For men verily swear by the greater. When men make a solemn oath in order to settle a fact or covenant beyond controversy they usually swear in the name of God.

God, however, could swear by no one greater than himself. 17. God willing, etc. God, out of condescension to that human weakness which puts more confidence in an oath than in the bare word, confirmed his promise by an oath. 18. That by two immutable things. By his word of promise, and by his oath, neither of which could ever be broken. Strong consolation.

In the absolute certainty of God’s promises who have fled for refuge. Fled from the wrath revealed against sin to the Gospel with its promises and blessed hopes. 19. Which hope . . . an anchor of the soul. As an anchor holds the ship when the storms are raging, so this hope holds the soul stedfast. Entereth into that within the vail. The vail was before the Holy of Holies in the tabernacle, but it was a type of heaven.

Hence this means that the hope reaches to heaven. It is a heavenly hope. 20. Whither the forerunner. As the High Priest entered within the veil into the Holy of Holies, so our High Priest has entered for us, and before us, into the heavens. A High Priest forever, etc. See notes on Hebrews 7:1-10. Hebrews 6 Verse 1

ἀצ�םפוע פὸם פῆע ἀסקῆע פןῦ ׳סיףפןῦ כ�דןם, “leaving the discourse of the beginning of Christ,” i.e. getting beyond, ceasing to speak of, the earliest principles of Christian teaching. He does not of course mean that these first principles are to be neglected, still less forgotten, but merely that his readers ought to be so familiar with them as to be able to advance to less obvious knowledge. צוס‏לוטב, “let us be borne along,” as by the current of a stream. The question has been discussed whether the Author in saying “ let us” is referring to himself or to his readers. It is surely clear that he means (as in Hebrews 4:14) to imply both, although in the words “ laying a foundation” teachers may have been principally in his mind. He invites his readers to advance with him to doctrines which lie beyond the range of rudimentary Christian teaching. They must come with him out of the limits of this Jewish-Christian Catechism. ἐנὶ פὴם פוכוי�פחפב. The “perfection” intended is the “ full growth” of those who are mature in Christian knowledge (see Hebrews 5:14). It does not imply sinlessness. They ought not to be lingering among the elementary subjects of catechetical instruction, which in great measure belonged no less to Jews than to Christians. לὴ נ�כים … ךבפבגבככ�לוםןי. There is no need for a foundation to be laid a second time. He is not in the least degree disparaging the importance of the truths and doctrines which he tells them to “ leave,” but only urging them to build on those deep foundations the necessary superstructure. Hence we need not understand the Greek participle in its other sense of “ overthrowing.” טול�כיןם, “a foundation.” The subjects here alluded to probably formed the basis of instruction for Christian catechumens. They were not however exclusively Christian; they belonged equally to Jews, and therefore baptized Christian converts ought to have got beyond them. לופבםן�בע ἀנὸ םוךסῶם ἔסדשם. Repentance is the first lesson of the Gospel (Mark 1:15). “Dead works” are such as cause defilement, and require purification (Hebrews 9:14) because they are sinful (Galatians 5:19-21), and because their wages is death (Romans 6:23); but “ the works of the Law,” as having no life in them (see our Article xiii.), may be included under the epithet. נ�ףפושע ἐנὶ טו�ם. This is also one of the initial steps in religious knowledge. How little the writer meant any disparagement of it may be seen from Hebrews 11:1-2;Hebrews 11:6. Verses 1-3 1– 3. AN TO ADVANCE BEYOND Verse 2
גבנפיףלῶם היהבקῆע. Not “ doctrine of baptisms” as in A. V., but “teaching about ablutions.” The gen. גבנפ. is objective and the היה. depends on טול�כיןם. That “ ablutions” (Hebrews 9:10; Mark 7:3-4) are meant, is clear both [1] from the use of the plural (which cannot be explained either physically of “ triple immersion,” or spiritually of the baptisms of “ water, spirit, blood” ); and [2] because גבנפיףל�ע is never used of Christian baptism, but only ג�נפיףלב. If, as we believe, the writer of this Epistle was Apollos, he, as an original adherent “ of John’ s baptism,” might feel all the more strongly that the doctrine of “ ablutions” belonged, even in its highest forms, to the elements of Christianity. Perhaps he, like Josephus (Antt.

XVIII. 5, § 2), would have used the word גבנפיףלὸע “ a washing,” and not ג�נפיףלב, even of John’ s baptism. But the word probably implies the teaching which enables Christian catechumens to discriminate between Jewish washings and Christian baptism. On the construction see Winer, pp. 240, 690. ἐניט�ףו‏ע פו קויסῶם. For ordination (Numbers 8:10-11; Acts 6:6; Acts 13:2-3; Acts 19:6, &c.), confirmation (Acts 8:17), healings (Mark 16:18), &c. Dr Mill observes that the order of doctrines here enumerated corresponds with the system of teaching respecting them in the Acts of the Apostles— Repentance, Faith, Baptism, Confirmation, Resurrection, Judgement. ἀםבףפ�ףו‏ע פו םוךסῶם. These topics had been severally prominent in the early Apostolic teaching (Acts 2:38; Acts 3:19-21; Acts 26:20). Even the doctrine of the resurrection belonged to Judaism (Luke 20:37-38; Daniel 12:2; Acts 23:8). ךבὶ ךס�לבפןע בἰשם�ןץ. The doctrine respecting that Sentence (ךסῖלב), whether of the good or of the evil, which shall follow the Judgement (ךס�ףיע) in the future life. This was also known under the Old Covenant, Daniel 7:9-10.— The surprise with which we first read this passage only arises from our not realising the Author’ s meaning, which is this,— your Christian maturity (פוכוי�פחע, Hebrews 6:1) demands that you should rise far above your present vacillating condition. You would have no hankering after Judaism if you understood the more advanced teaching about the Melchisedek Priesthood— that is the Eternal Priesthood— of Christ which I am going to set before you. It is then needless that we should dwell together on the topics which form the training of neophytes and catechumens, the elements of religious teaching which even belonged to your old position as Jews; but let us enter upon topics which belong to the instruction of Christian manhood. The verse has its value and its warning for those who think that “ Gospel” teaching consists exclusively in the iteration of threadbare shibboleths. We may observe that of these six elements of catechetical instruction two are spiritual qualities— repentance, faith; two are significant and symbolic acts— washings and laying on of hands; two are eschatological truths— resurrection and judgement. Verse 3 3. פןῦפן נןי�ףןלום. We will advance towards perfection. The MSS., as in nearly all similar cases, vary between “ we will do” (אBKL) and “ let us do” (ACDE). It is difficult to decide between the two, and the variations may often be due [1] to the tendency of scribes, especially in Lectionaries, to adopt the hortative form as being more edifying; and [2] to the fact that at this period of Greek the distinction in sound between נןי�ףןלום and נןי�ףשלום was small. ἐ�םנוס ἐניפס�נῃὁ טו�ע. These sincere and pious formulae became early current among Christians (1 Corinthians 16:7; James 4:15). Verse 4 4. ד�ס. An inference from the previous clauses. We must advance, for in the Christian course stationariness means retrogression—non progredi est regredi. ἀה‎םבפןם דὰס פןὺע ך.פ.כ. We shall see further on the meaning of the word “impossible.” The sentence begins with what is called the accusative of the subject, “ For as to those who were, &c., it is impossible, &c.” We will first explain the particular expressions in these verses, and then point out the meaning of the paragraph as a whole. ἅנבמ. The word, a favourite one with the writer, means “once for all.” It occurs more often in this Epistle than in all the rest of the N. T. It is the direct opposite of נ�כיםin Hebrews 6:6. צשפיףט�םפבע. “Illuminated” by the Holy Spirit, John 1:9. Comp. Hebrews 10:26; Hebrews 10:32; 2 Corinthians 4:4. In the LXX. “ to illuminate” means “ to teach” (2 Kings 12:2). The word in later times came to mean “ to baptize,” and צשפיףל�ע, even as early as the time of Justin Martyr (A.D. 150), becomes a technical term for “ baptism.” regarded from the point of view of its results. The Syriac Version here renders it by “ baptized.” Hence arose the notion of some of the sterner schismatics— such as the Montanists and Novatians— that absolution was to be refused to all such as fell after baptism into apostasy or flagrant sin (Tertull.

De Pudic. 20). This doctrine was certainly not held by St Paul (1 Corinthians 5:5; 1 Timothy 1:20), and is rejected by the Church of England in her 16th Article (and see Pearson, On the Creed, Art. x.). The Fathers (abandoning the view of St Cyprian in this respect for those of the Western Church and of St Augustine) deduced from this passage the unlawfulness of administering Baptism a second time; a perfectly right rule, but one which rests upon other grounds, and not upon this passage. But neither in Scripture nor in the teaching of the Church is the slightest sanction given to the views of the fanatics who assert that “ after they have received the Holy Ghost they can no more sin as long as they live here.” It will be remembered that Cromwell on his deathbed asked his chaplain as to the doctrine of Final Perseverance, and on being assured that it was a certain truth, said, “ Then I am happy, for I am sure that I was once in a state of grace.” דוץףבל�םןץע פו ך.פ.כ. These clauses may be rendered “having both tasted of … and being made … and having tasted.” It is not possible to determine whichheavenly gift is precisely intended; perhaps it means remission, or regeneration, or salvation, which St Paul calls “ God’ s unspeakable gift” (2 Corinthians 9:15); or, generally, “ the gift of the Holy Ghost” (Acts 10:44-46). Calvin vainly attempts to make the clause refer only to “ those who had but as it were tasted with their outward lipsthe grace of God, and been irradiated with some sparks of His Light.” This is not to explain Scripture, but to explain it away in favour of some preconceived doctrine. It is clear from 1 Peter 2:3 that such a view is not tenable. לופ�קןץע … נםו‎לבפןע ἁד�ןץ. The Holy Spirit worked in many diversities of operations (1 Corinthians 12:8-10). Verses 4-8 4– 8. THE OF Verse 5 5. ךבכὸם דוץףבל�םןץע טוןῦῥῆלב. “That the word of God is good.” The verb “taste,” which in the previous verse is constructed with the genitive (as in the classical Greek), is here followed by an accusative, as is more common in Hellenistic Greek. It is difficult to establish any difference in meaning between the constructions, though the latter may imply something which is more habitual—“ feeding on.” But possibly the accusative is only used to avoid any entanglement with the genitive “ of God” which follows it. There is however no excuse for the attempt of Calvin and others, in the interests of their dogmatic bias, to make “ taste of” mean only “ have an inkling of” without any deep or real participation; and to make the beauty (ךבכ�ם) of the “ utterance of God” in this place only imply its contrast to the rigour of the Mosaic Law. The metaphor means “ to partake of,” and “ enjoy,” as in Philo, who speaks of one “ who has quaffed much pure wine of God’ s benevolent power, and banqueted upon sacred words and doctrines” (De proem. et poen. Opp. I. 428).

Philo also speaks of the utterance (ῥῆלב) of God, and of its nourishing the soul like manna (Opp. I. 120, 564). The references to Philo are always to Mangey’ s edition. The names of the special tracts and chapters may be found in my Early Days of Christianity, II. 541– 543, and passim. הץם�לויע פו ל�ככןםפןע בἰῶםןע. Here again it is not easy to see what is exactly intended by “the powers of the Future Age.” If the Future Age be the Olam habbaof the Jews, i.e. the Messianic age, then its “ powers” may be as St Chrysostom said, “ the earnest of the Spirit,” or the powers mentioned in Hebrews 2:4; Galatians 3:5. If on the other hand it mean “the world to come” its “ powers” bring the foretaste of its glorious fruition. It will, then, be seen that we cannot attach a definitely certain or exact meaning to the separate expressions; on the other hand nothing can be clearer than the fact that, but for dogmatic prepossessions, no one would have dreamed of explaining them to mean anything less than full conversion. Verse 6 6. נבסבנוף�םפבע. The rendering “ if they shall fall away” is one of the most erroneous translations in the A. V. The words can only mean “and have fallen away” (comp. Hebrews 2:1, Hebrews 3:12, Hebrews 10:26; Hebrews 10:29), and the position of the participle gives it tremendous force. It was once thought that our translators had here been influenced by theological bias to give such a rendering as should least conflict with their Calvinistic belief in the “ indefectibility of grace” or in “ Final Perseverance”— i.e. that no converted person, no one who has ever become regenerate, and belonged to the number of “ the elect,” can ever fall away.

It was thought that, for this reason, they had put this clause in the form of a mere hypothesis. It is now known however that the mistake of our translators was derived from older sources (e.g. Tyndale and the Genevan) and was not due to bias. Calvin was himself far too good a scholar to defend this hypothetical view of the clause. He attempted to get rid of it by denying that the strong expressions in Hebrews 6:4-5 describe the regenerate. He applies them to false converts or half converts who become reprobate— a view which, as we have seen, is entirely untenable.

The falling away means apostasy, the worst kind of נבס�נפשלב, the complete and wilful renunciation of Christianity. Thus it is used by the LXX. to represent the Hebrew מַעַל which in 2 Chronicles 29:19 they render by “apostasy.” נ�כים ἀםבךבים�זוים וἰע לופ�םןיבם. Denuo renovare. The verb ἀםבךבים�זוים came to mean “ to rebaptize.” If the earlier clauses seemed to clash with the Calvinistic dogma of the “ indefectibility of grace,” this expression seemed too severe for the milder theology of the Arminians. Holding— and rightly— that Scripture nevercloses the door of forgiveness to any repentant sinner, they argued, wrongly, that the “impossible” of Hebrews 6:4 could only mean “very difficult,” a translation which is actually given to the word in some Latin Versions (perdifficile). The solution of the difficulty is not to be arrived at by tampering with plain words. What the author says is that “ when those who have tasted the heavenly gift … have fallen away, it is impossible to renew them to repentance.” He does not say that the Hebrews have so fallen away; nor does he directly assert that any true convert can thus fall away; but he does say that when such apostasy occurs and— a point of extreme importance which is constantly overlooked—so long as it lasts (see the next clause), a vital renewal is impossible. There can, he implies, be no second “ Second Birth.” The sternness of the passage is in exact accordance with Hebrews 10:26-29 (comp. 2 Peter 2:20-21); but “ the impossibility lies merely within the limits of the hypothesis itself.” See our Article 16. ἀםבףפבץסןῦםפבע. “While crucifying,” “crucifying as they are doing.” The right understanding of the whole passage depends on the meaning of these presentparticiples in their contrast with the preceding aorist participles. Even the rigid Novatians did not refuse Divine forgiveness, but only Church absolution, to post-baptismal sins. At the Council of Nice the Novatian Bishop Acesius said that those who “ sinned a sin unto death” could not indeed be admitted to the sacraments ἐכנ�הב הὲ פῆע ἀצ�ףושע … נבסὰ פןῦ טוןῦἐךה�קוףטבי. Socr. H. E.

I. 10. Thus the words imply not only an absolute, but a continuous apostasy, for the participle is changed from the past into the present tense. While men continue in wilful and willing sin they preclude all possibility of the action of grace. So long as they cling deliberately to their sins, they shut against themselves the open door of grace. A drop of water will, as the Rabbis said, suffice to purify a man who has accidentally touched a creeping thing, but an ocean will not suffice for his cleansing so long as he purposely keeps it held in his hand. There is such a thing as “ doing despite unto the Spirit of grace” (Hebrews 10:29). ἑבץפןῖע. This is “ the dative of disadvantage”—“to their own destruction.” We see then that this passage has been perverted in a multitude of ways from its plain meaning, which is, that so long as wilful apostasy continues there is no visible hope for it. On the other hand the passage does not lend itself to the violent oppositions of old controversies. In the recognition that, to our human point of view, there does not appear to be such a thing as final dereliction, this passage and Hebrews 10:26-29, Hebrews 12:15-17 must be compared with the passages which touch on the unpardonable sin, and the sin against the Holy Ghost (1 John 5:16; Matthew 12:31-32; comp. Isaiah 8:21). On the other hand it is as little meant to be “ a rock of despair” as “ a pillow of security.” He is pointing out to Hebrew Christians with awful faithfulness the fatal end of deliberate and insolent apostasy. But we have no right to suppose that he has anything in view beyond the horizon of revealed possibilities.

He is thinking of the teaching and ministry of the Church, not of the Omnipotence of God. Even the stern Montanists and even the hard Novatians— though they denied all Church-absolution to deadly sins committed after baptism, did not pretend to deny the possibility of their receiving Divine forgiveness. With men it is impossible that a camel should go through the eye of a needle, but “ with God all things are possible” (Matthew 19:26; Mark 10:23-27; Luke 18:27). In the face of sin— above all of deliberate wretchlessness— we must remember that “ God is not mocked” (Galatians 6:7), and that our human remedies are then exhausted. On the other hand to close the gate of repentance against any contrite sinner is to contradict all the Gospels and all the Epistles alike, as well as the Law and the Prophets. נבסבהוידלבפ�זןםפבע. Exposing Christ to scorn (comp. Matthew 1:19 where the simple verb is used). Verse 7 7. דῆ דὰס ἡ ניןῦףב. “For land which has drunk.” Land of this kind, blessed and fruitful, resembles true and faithful Christians. The expression that the earth “ drinks in” the rain is common (Deuteronomy 11:11). Comp. Virg. Ecl. III. 111, “sat prata biberunt.” For the moral significance of the comparison— namely that there is a point at which God’ s husbandry seems to be rendered finally useless,— see Isaiah 5:1-6; Isaiah 5:24. היʼ ןὓע ךבὶ דושסדוῖפבי. “For whose sake (propter quos, Tert.) it is in fact (ךבὶ) tilled”— namely for the sake of the owners of the land. With the ךבὶ compare 1 Peter 2:8, וἰע ὃ ךבὶἐפ�טחףבם. See Winer, p. 546. וὐכןד�בע. Genesis 27:27, “ a field which the Lord hath blessed.” Psalms 65:10, “ thou blessest the increase of it.” Verse 8 8. ἐךצ�סןץףב הὲἀך�םטבע. “But if it freely bear thorns,” Isaiah 5:6; Proverbs 24:31. This neglected land resembles converts who have fallen away. פסיג�כןץע. The Latin tribuli (פסוῖע, גןכ�). Genesis 3:18, &c. In N. T. only here, and Matthew 7:16. ἀה�ךילןע. The same word, in another metaphor, occurs in Jeremiah 6:30. ךבפ�סבע ἐדד‎ע. Lit., “near a curse.” Doubtless there is a reference to Genesis 3:18. St Chrysostom sees in this expression a sign of mercy, because he only says “near a curse.” “ He who has not yet fallen into a curse, but has got near it, will also be able to get afar from it” ; so that we ought, he says, to cut up and burn the thorns, and then we shall be approved. And he might have added that the older “ curse” of the land, to which he refers, was by God’ s mercy over-ruled into a blessing. ἡע פὸ פ�כןע וἰע ךבῦףים. Lit., “whose end is for burning.” Comp. Matthew 13:30; Isaiah 44:15; “ that it may be for burning.” It is probably a mistake to imagine that there is any reference to the supposed advantage of burning the surface of the soil (Virg. Georg. I. 84 sqq.; Pliny, H. N. XVIII. 39, 72), for we find no traces of such a procedure among the Jews. More probably the reference is to land like the Vale of Siddim, or “ Burnt Phrygia,” or “ the Solfatara,”— like that described in Genesis 19:24;Deuteronomy 29:23. Comp. Hebrews 10:27. And such a land Judea itself became within a very few years of this time, because the Jews would not “ break up their fallow ground,” but still continued to “ sow among thorns.” Obviously the “whose” refers to the “ land,” not to the “ curse.” Verse 9 9. ׀ונו�ףלוטב. Lit., “We have been (and are) convinced of.” Comp. Romans 15:14. ἀדבנחפן�. The warm expression is introduced to shew that his stern teaching is only inspired by love. This word and ἀהוכצן� are often introduced to temper the severity of the sterner passages in the Epistles. פὰ ךסו�ףףןםב. Lit., “the better things.” I am convinced that the better alternative holds true of you; that your condition is, and your fate will be, better than what I have described. ἐק�לוםב ףשפחס�בע. “Akin to salvation,” the antithesis to “ near a curse.” What leads to salvation is obedience (Hebrews 5:9). וἰ ךבὶ ןὕפשע כבכןῦלום. In spite of the severe words of warning which I have just used. Comp. Hebrews 10:39. ןὕפשע. As in Hebrews 6:4-8. Verses 9-12 9– 12. WORDS OF AND HOPE Verse 10 10. ἐניכבט�ףטבי. The aorist implies “to forget in a moment.” Comp. Hebrews 11:6; Hebrews 11:20. God, even amid your errors, will not overlook the signs of grace working in you. Comp. Jeremiah 31:16; Psalms 9:12; Amos 8:7. ךבὶ פῆע ἀד�נחע. “And your love.” The words פןῦ ך�נןץ of the Text. receptus should be omitted. They are probably a gloss from 1 Thessalonians 1:3. The passage bears a vague general resemblance to 2 Corinthians 8:24; Colossians 1:4. וἰע פὸὄםןלב בὐפןῦ. Which name is borne by all His children. היבךןם�ףבםפוע פןῖע ἁד�ןיע ךבὶ היבךןםןῦםפוע. “In your past and present ministration to the saints,” i.e. to your Christian brethren. It used to be supposed that the title “ the saints” applied especially to the Christians at Jerusalem (Romans 15:25; Galatians 2:10; 1 Corinthians 16:1). This is a mistake; and the saints at Jerusalem, merged in a common poverty, perhaps a result in part of their original Communism, were hardly in a condition to minister to one another. They were (as is the case with most of the Jews now living at Jerusalem) dependent in large measure on the Chaluka or distribution of alms sent them from without. היבךןםןῦםפוע. The continuance of their well-doing proved its sincerity; but perhaps the writer hints, though with infinite delicacy, that their beneficent zeal was less active than it once had been. Verse 11 11. ἐניטץלןῦלום הὲ ך.פ.כ. “But we long to see in you,” &c. ἕךבףפןם ὑלῶם. Here again in the emphasis of the expression we seem to trace, as in other parts of the Epistle, some individual reference. פὴם בὐפὴם … ףנןץה�ם. He desires to see as much earnestness (2 Corinthians 7:11) in the work of advancing to spiritual maturity of knowledge as they had shewn in ministering to the saints. נסὸע פὴם נכחסןצןס�בם, i.e. with a view to your attaining this full assurance. Comp. Hebrews 10:22, Hebrews 3:14. The word also occurs in 1 Thessalonians 1:5;Colossians 2:2. ἄקסי פ�כןץע. Till hope becomes fruition (Hebrews 3:6; Hebrews 3:14). Verse 12 12. ἵםב לὴ םשטסןὶ ד�םחףטו. “That ye become not slothful” in the advance of Christian hope as you already are (Hebrews 5:11) in acquiring spiritual knowledge. לילחפב�. “Imitators,” as in 1 Corinthians 4:16; Ephesians 5:1; 1 Thessalonians 1:6, &c. היὰ נ�ףפושע ךבὶ לבךסןטץל�בע. See Hebrews 6:15, Hebrews 12:1; Romans 2:7. ´בךסןטץל�ב is often applied to the “ long suffering” of God, as in Romans 2:4; 1 Peter 3:20; but is used of men in Colossians 1:11; 2 Corinthians 6:6, &c., and here implies the tolerance of hope deferred. It is a different word from the “ endurance” of Hebrews 12:1, Hebrews 10:36 (ὑנןלןם�). ךכחסןםןלן‎םפשם. Partially, and by faith, here; fully and with the beatific vision in the life to come. Verse 13 13. פῷ דὰס Ἀגסב�ל. The “for” implies “ and you may feel absolute confidence about the promises; for,” &c. Abraham is here only selected as “ the father of the faithful” (Romans 4:13); and not as the sole example of persevering constancy, but as an example specially illustrious (Calvin). ךבפʼ ןὐהוםὸע וἶקום לו�זןםןע ὀל�ףבי. In the Jewish treatise Berachoth (f. 32. 1) Moses is introduced as saying to God, “ Hadst thou sworn by Heaven and Earth, I should have said They will perish, and therefore so may Thy oath; but as Thou hast sworn by Thy great name, that oath shall endure for ever.” ךבטʼ ἑבץפןῦ. �בפὰ with the gen. of the person adjured is peculiar to Hellenistic Greek (Matthew 26:63). In classical Greek ךבפὰ only takes the gen. of acts or objects by which the oath is made, and the acc. of the person (or נסὸע with the gen.). “By myself have I sworn” (Genesis 22:16). “ God sweareth not by another,” says Philo, in a passage of which this may be a reminiscence—“ for nothing is superior to Himself— but by Himself, Who is best of all” (De Leg. Alleg. III. 72). There are other passages in Philo which recall the reasoning of this clause (Opp. I. 622, II. 30). Verses 13-15 13– 15. FOUNDED ON THE OF GOD’ S Verse 14 14. ֵἰ ל�ם. “In very truth.” A mixed and Hebraic form, used here alone (if the reading be correct) in the N.T. Comp. LXX., 2 Samuel 19:35; Job 27:3. וὐכןדῶם וὐכןד�ףש. The repetition represents the emphasis of the Hebrew, which gives the effect of a superlative by repeating the word twice. The construction is not known in classical Greek, though Lucian (who knew something of Christian writings) once uses ἰהὼם וἶהןם. It is very common in the LXX., where it is used to represent the Hebrew absolute. Winer, p. 465. נכחטץםῶ ףו. In the Heb. and LXX. we have “I will multiply thy seed.” Verse 15 15. לבךסןטץל�ףבע. “Having patiently endured,” which may mean “ by patient endurance.” The participles in this passage are really contemporaneous with the principal verbs. ἐנ�פץקום. Genesis 15:1; Genesis 21:5; Genesis 22:17-18; Genesis 25:7, &c.; John 8:56. There is of course no contradiction to Hebrews 11:13; Hebrews 11:39, which refers to a farther future and a wider hope. Verse 16 16. ἄםטסשנןי ד�ס. Some MSS. read לὲם ד�ס. But there is no subsequent ה�, and it is better to omit ל�ם. Winer, p. 719. ךבפὰ פןῦ לו�זןםןע. “By a greater.” The article is distributive, as also in ὁὅסךןע. Genesis 21:23; Genesis 24:3; Genesis 26:30-31. The passage is important as shewing the lawfulness of Christian oaths (see our Article 39). ךבὶ נ�ףחע ך.פ.כ. “And an oath is to them an end of all gainsaying” (or “ controversy” as to facts) “ with a view to confirmation.” It is meant that when men swear in confirmation of a disputed point their word is believed. There is an exactly similar passage in Philo, De sacr. Abel et Cain (Opp. I. 181). Verses 16-20 16– 20. TO WHICH THEY ARE TO HOLD FAST Verse 17 17. ἐם ᾦ. “On which principle” ; “ in accordance with this human custom.” The relative might indeed be made to agree with ὅסךῳ, but it seems better here to regard it as nearly equivalent to ἐצʼ ᾧ qua-propter. נוסיףף�פוסןם, i.e. than if he had not sworn. גןץכ�לוםןע. “Wishing.” ט�כש is volo; גן�כןלבי is malo. פῆע ἐנבדדוכ�בע. “Of the promise.” The heirs of the promise were primarily Abraham and his seed, and then all Christians (Galatians 3:29). פὸἀלופ�טופןם. “ I am the Lord, I change not” (Malachi 3:6. See too Isaiah 46:10-11; Psalms 33:11; James 1:17). His changeless “ decree” was that in Abraham’ s seed all the nations of the world should be blessed. On the other hand the Mosaic law was mutable (Hebrews 7:12, Hebrews 12:27). ἐלוף�פוץףום ὅסךῳ. “Intervened (interposed, or mediated) with an oath,” i.e. made His oath intermediate between Himself and Abraham. Philo, with his usual subtle refinements, observes that whereas our word is accredited because of an oath, God’ s oath derives its credit because He is God. On the other hand, Rabbi Eleazer (in the second century) said “ the word Not has the force of an oath,” which he deduced from a comparison of Gen 9:11 with Isaiah 54:9; and therefore a fortiori the word “yes” has the force of an oath (Shevuoth, f. 36.1). The word לוףיפו‎ש occurs here only in the N. T. Verse 18 18. היὰ ה‎ן. Namely, by the oath and by the word of God. The Targums for “ By Myself” have “ By My Word have I sworn.” ἀה‎םבפןם רו‎ףבףטבי טו�ם. St Clement of Rome says “Nothing is impossible to God, except to lie” (Ep. ad Cor. 27). “ God that cannot lie” (Titus 1:2. Comp. Numbers 23:19). נבס�ךכחףים, “ encouragement.” ךבפבצץד�םפוע. As into one of the refuge-cities of old. Numbers 35:11. ἐכנ�הןע. “ The hope” is here (by a figure called metonymy) used for “the object of hope set before us as a prize” (comp. Hebrews 10:23); “ the hope which is laid up for us in heaven,” Colossians 1:5. Verse 19 19. ὡע ἀדך‎סבם. An anchor seems to have been an emblem of Hope— being something which enables us to hope for safety in danger— from very early days (Aesch. Agam. 488), and is even found as a symbol of Hope on coins. Clement of Alexandria tells us that it was one of the few symbols which Christians wore on their signet-rings, and it is frequent in the Catacombs. The notion that this metaphor adds anything to the argument in favour of the Pauline authorship of the Epistle, because St Paul too sometimes uses maritime metaphors, shews how little the most ordinary canons of literary criticism are applied to the Scriptures. St Paul never happens to use the metaphor of “ an anchor,” but it might have been equally well used by a person who had never seen the sea in his life. “ Or if you fear Put all your trust in God: that anchor holds.” Tennyson, Enoch Arden. וἰףוסקןל�םחם וἰע פὸἐף‏פוסןם פןῦ ךבפבנופ�ףלבפןע. This expression is not very clear. The meaning is that the hawser which holds the anchor of our Christian hope passeth into the space which lies behind the veil, i.e. into the very sanctuary of Him who is “ the God of Hope” (Romans 15:13). “ The veil” is the great veil (Parocheth) which separated the Holy from the Holy of Holies (Exodus 26:31-35; Hebrews 10:20; Matthew 27:51, &c.). The Christian’ s anchor of hope is not dropped into any earthly sea, but passes as it were through the depths of the aerial ocean, mooring us to the very throne of God. “ Oh! life as futile then as frail! What hope of answer or redress?— Behind the veil! Behind the veil!” In Memoriam. The word ךבפבנ�פבףלב usually applies to this veil before the Holy of Holies, while ך�כץללב (as in Philo) is strictly used for the outer veil. Verse 20 20. ὅנןץ נס�הסןלןע … וἰףῆכטום. Lit., “where a forerunner entered … Jesus” ; or better “ where, as a forerunner” (or harbinger), “ Jesus entered.” I see no reason to depart from the normal force of the aorist by rendering it (as in the A.V.) “ is entered,” which would rather require the perfect וἰףוכ�כץטום. The aorist calls attention to the single act, and is therefore, here, a vivid picture. ὑנὲס ἡלῶם, “on our behalf.” This explains the introduction of the remark. Christ’ s Ascension is a pledge that our Hope will be fulfilled. He is gone to prepare a place for us (John 14:2-3). His entrance into the region behind the veil proves the reality of the hidden kingdom of glory into which our Hope has cast its anchor (Ahlfeld). This is evidently a prominent thought with the writer (Hebrews 4:14, Hebrews 9:24). ךבפὰ פὴם פ�מים ´וכקיףוה�ך. Melchisedek resembled Christ in his twofold פ�מיע of kingly rank, and priestly office. By repeating this quotation, as a sort of refrain, the writer once more resumes the allusion of Heb 5:10, and brings us face to face with the argument to which he evidently attached extreme importance as the central topic of his epistle. In the dissertation which follows there is nothing which less resembles St Paul’ s manner of “ going off at a word” (as in Ephesians 5:12-15, &c.). The warning and exhortation which ends at this verse, so far from being “ a sudden transition” “ by which he is carried from the main stream of his argument,” belongs essentially to his whole design. The disquisition on Melchisedek— for which he has prepared the way by previous allusions and with the utmost deliberation— is prefaced by the same kind of solemn strain as those which we find in Hebrews 2:1-3, Hebrews 3:12-14, Hebrews 12:15-17. So far from being “ hurried aside by the violence of his feelings” into these appeals, they are strictly subordinated to his immediate design, and inwoven into the plan of the Epistle with consummate skill. “ Hurry” and “ vehemence” may often describe the intensity and impetuosity of St Paul’ s fervent style which was the natural outcome of his impassioned nature; but faultless rhetoric, sustained dignity, perfect smoothness and elaborate eloquence are the very different characteristics of the manner of this writer. דום�לוםןע, “haviny become,” as the result of His earthly life. וἰע פὸם בἰῶםב. The words come emphatically at the end, and as Dr Kay says strike the keynote of the next chapter (Hebrews 7:3; Hebrews 7:16-17; Hebrews 7:21;Hebrews 7:24-25; Hebrews 7:28). St Luke in the same way begins his Gospel and ends his Acts of the Apostles with a sonorous antispastus ( ἐנויה�נוס) and epitrite ( ἀךשכ‎פשע).

Hebrews 6:1-8

“THE EPISTLE TO THE HEBREWS”

The Peril Of Not Progressing (Hebrews 6:1-8)

The normal Christian life is to be one of spiritual growth and progression… a. Starting as “babes in Christ”, we feed on the “milk” of the Word b. As our spiritual senses are exercised to discern good and evil, we are then able to progress to “solid food” (meat) – In this way we are to “grow in the grace and knowledge of our Lord and Savior Jesus Christ.” - 2 Peter 3:18
But as we saw in a previous lesson (“Marks Of Spiritual Immaturity”), not all grow as they should, and some of the indications of immaturity are: a. Dullness of hearing b. Inability to teach others c. Diet of “milk” only d. Inability to discern good and evil - cf. Hebrews 5:11-14
But if we don’t grow spiritually as we should, so what? a. Is spiritual growth really that essential? b. Is there a “danger” involved in not progressing spiritually?

[In the text before us (Hebrews 6:1-8), we find that indeed there is “The Peril Of Not Progressing”; that it is possible for Christians to find themselves in a very precarious situation.

As we examine this passage, we note first…]

I. THE DUTY OF ON TO (Hebrews 6:1-3) A. THE WE SEEK IS TWO-FOLD…1. Maturity in religious knowledge, as a MEANS - 1 Peter 2:2; James 1:21a. We need the Word of God, that we may grow thereby b. By receiving the Word with humility into our hearts, it can save our souls 2. Full development of spiritual life, as an ENDS - 2 Peter 1:5-8a. To faith and knowledge, we must add the qualities of godly character b. As we develop this godly character, we truly come to know the Lord

B. FOR THIS WE NEED “THE OF CHRIST”…1. Our text reveals that this involves teaching on such subjects as: a. “Repentance from dead works"1) I.e., turning from works which produce spiritual death, not life 2) Paul describes such works in Ephesians 2:1-3; Romans 6:21b. “Faith toward God"1) I.e., that trusting conviction in God and His promises that is essential to pleasing Him - cf. Hebrews 11:62) This faith is produced by the Word of God itself - cf. Romans 10:17; John 20:30-31c. “The doctrine of baptisms"1) In the first century A.D., there were many ritual washings practiced by various sects of the pagans and Jews a) Such practices needed to be carefully distinguished from Christian baptism b) Just as John’s baptism was distinguished from baptism into Christ - cf. Acts 19:1-52) Today, it is important to understand the different kinds of baptisms practiced… a) Nearly all “Christian” religions practice some sort of baptism b) But most do not baptize for the reasons stated in the Scriptures - cf. Acts 2:38; Acts 22:16; Romans 6:1-6d. “Laying on of hands"1) In the early church, this was done for various reasons: a) By Jesus, and others with the gift of healing, to heal the sick - Luke 4:40; Mark 16:18; Acts 28:8b) By Jesus, to bestow special blessings upon others

Mark 10:16; Matthew 19:13-15c) By the apostles, to impart the Spirit in a miraculous measure - Acts 8:14-25; Acts 19:1-7; 2 Timothy 1:6d) By church leaders, to appoint different ones for service - Acts 6:1-6; Acts 13:1-3; 1 Timothy 4:14; 1 Timothy 5:222) Note that the laying on of hands was often accompanied with prayer; perhaps the imposition of hands being the outward symbol of the prayer (Lightfoot) e. “Resurrection of the dead"1) A central theme of apostolic preaching was the resurrection of Jesus - Acts 2:31-32; Acts 10:40; Acts 13:332) They also preached in Jesus our own resurrection, which is our precious hope! - Acts 4:2; Acts 24:15; 1 Corinthians 15:12-23f. “Eternal judgment"1) Another theme of apostolic preaching - cf. Acts 17:30-31; Acts 24:24-252) Also stressed in their epistles - cf. Romans 2:16; Romans 14:10-12; 2 Corinthians 5:102. Understanding these concepts serves as the “beginning” of spiritual growth! a. Sadly, some who have been Christians for years still “need someone to teach you again the first principles of the oracles of God;” b. Such people are still “babes” who “need milk and not solid food.” - Hebrews 5:12 C. BUT WE ALSO NEED TO “GO ON TO “…1. Once we have laid the foundation, we need to build on it

With an understanding of the doctrines previously described, we are ready to receive more difficult knowledge a. Such as the high priesthood of Christ - cf. Hebrews 5:9-11b. We might also add the work of Christ as our “King of kings and Lord of lords”, as depicted in the book of Revelation
By comprehending the “meatier” parts of the Word of God, we are more likely to remain steadfast in our faith – And so we need the attitude of striving toward perfection as described by Paul - Philippians 3:7-15 [Is this our attitude? It should be, for as we continue to read in our text, there is…]

II. THE DANGER OF (Hebrews 6:4-8) A. NOTE THE SOME HAD ENJOYED…1. They “were once enlightened"a. This likely refers to their conversion - cf. Hebrews 10:32b. By the second century, the word “enlightenment” was used as a synonym for baptism (Justin, Apology, 1.61.65) c. The Peshitta Syriac translates the verse, “who have once descended to baptism” (Lightfoot) 2. They “have tasted of the heavenly gift"a. The word “taste” suggests a deep personal experience - cf. 1 Peter 2:3; Psalms 34:8b. Their tasting the “heavenly gift” refers back to the past experience of salvation…

In which they experienced the forgiveness of sins
In which they began to receive the spiritual blessings of being in Christ c. The clause “describes vividly the reality of personal experiences of salvation enjoyed by Christians at conversion (baptism).” (Behm, TDNT, I, 676)

They “have become partakers of the Holy Spirit"a. This also refers back to their conversion - Acts 2:38; Acts 5:32b. The word “partakers” (metochous) is significant…

Christians are “partakers (metochoi) of the heavenly calling” - Hebrews 3:12) They are “partakers (metochoi) of Christ” - Hebrews 3:14– So they are also partakers in the Holy Spirit! (Lightfoot)

They “have tasted the good word of God and the powers of the age to come"a. Again the word “tasted” suggests personal experience b. They had experienced the good things the word of God promises c. They had experienced “the powers of the age to come”

The “age to come” is likely the Messianic age, ushered in with the first coming of Christ, and consummated with His second coming (Lightfoot)
The “powers of the age” they had experienced… a) Certainly included the “power” experienced by all Christians - cf. Ephesians 1:19; Ephesians 3:20; Ephesians 6:10b) But perhaps even “signs and wonders, with various miracles, and gifts of the Holy Spirit” - cf. Hebrews 2:4– Can these be anyone other than true Christians who had once believed in Jesus?

B. NOTE HOW FAR THEY HAD FALLEN…1. It was now “impossible…to renew them again to repentance"a. It is apparent that Christians can “fall away”

Paul warned that one can become “estranged from Christ” and “fall from grace” - Galatians 5:42) Peter described those once saved whose “latter end is worse than the beginning” - 2 Peter 2:20-22b. Here we learn that some can fall away to the point they are beyond rescue!
We cannot say when a person reaches that point
But there is a point where renewal becomes impossible!

In such a state “they crucify again for themselves the Son of God and put Him to an open shame.“a. This is not a Christian who sins out of weakness or ignorance b. This is one who knowingly and openly rejects Christ publicly!

It is one whose heart has been so hardened by sin that in unbelief they have departed from the living God - cf. Hebrews 3:12-132) It is one who despises Jesus, His blood, and the Spirit of grace - cf. Hebrews 10:29c. It is one thing to “yield” to sin contrary to the new life in Christ, it is another thing to “abandon” that new life altogether! (Lightfoot) – But such can happen if we are not careful to “go on to perfection”!

C. NOTE THE FEARFUL FOR THEM…1. Like unproductive branches, they are “rejected…whose end is to be burned"a. Having received blessings from God, they should have produced good fruit b. But instead they are like thorns and briars, taking nourishment but not producing useful fruit in return - He 6:7-82. With a similar illustration, Jesus warned His disciples!

John 15:1-8a. By abiding in Him, we are able to bear fruit to God’s glory b. But if we do not bear fruit, we will be cut off and “burned”!

From this stern passage, we learn some sobering truths… a. Receiving wonderful blessings from God does not preclude the impossibility of apostasy b. For those who fall away to the point of casting off their faith, destruction awaits!
In view of such truths… a. “The Peril Of Not Progressing” is very real! b. We need to heed the exhortation: “let us go on to perfection"1) We cannot be content with spiritual immaturity

We must be diligent to “press on” in our spiritual growth

Does this mean we must live our Christian lives with insecurity regarding our salvation? No, for as we will see in our next lesson (“The Basis For Spiritual Security”), there are things upon which we can base our hope and trust for the future. But the warnings in this passage should be heeded!

Brethren, what are you doing with the blessings you have received in Christ…?

Hebrews 6:2

Hebrews 6:2 Hebrews 6:2 ————————– βαπτισμωνG909 OF διδαχηςG1322 OF “THE” , επιθεσεωςG1936 LAYING ON τεG5037 AND OF χειρωνG5495 OF HANDS, αναστασεωςG386 τεG5037 AND OF νεκρωνG3498 OF “THE” DEAD, καιG2532 AND κριματοςG2917 OF αιωνιουG166 ETERNAL; the doctrine: Hebrews 9:10, Mark 7:4, Mark 7:8, Luke 11:38,*Gr: Matthew 3:14, Matthew 20:22, Matthew 20:23, Matthew 28:19, Mark 16:16, Luke 3:16, Luke 12:50, John 1:33, John 3:25, John 3:26, John 4:1, John 4:2, Acts 2:38, Acts 2:41, Acts 8:12, Acts 8:13, Acts 8:16, Acts 8:36-38, Acts 10:47, Acts 16:15, Acts 16:33, Acts 19:2-5, Romans 6:3, Romans 6:4, 1 Corinthians 1:12-17, 1 Corinthians 10:2, 1 Corinthians 12:13, Colossians 2:12, 1 Peter 3:20, 1 Peter 3:21 laying: Acts 6:6, Acts 8:14-18, Acts 13:3, Acts 19:6 resurrection: Hebrews 11:35, Isaiah 26:19, Ezekiel 37:1-14, Daniel 12:2, Matthew 22:23-32, Luke 14:14, John 5:29, John 11:24, John 11:25, Acts 4:2, Acts 17:18, Acts 17:31, Acts 17:32, Acts 23:6, Acts 24:15, Acts 24:21, Acts 26:8, Romans 6:5, 1 Corinthians 15:13-57, Philippians 3:21, 1 Thessalonians 4:14-18, 2 Timothy 2:18 eternal: Ecclesiastes 12:14, Matthew 25:31-46, Acts 17:31, Acts 24:25, Romans 2:5-10, Romans 2:16, 2 Corinthians 5:10, 2 Peter 3:7, Jude 1:14, Jude 1:15, Revelation 20:10-15 Numbers 27:18 - lay Isaiah 30:26 - bindeth Matthew 3:6 - were John 2:6 - after John 16:11 - judgment Acts 8:17 - laid Acts 9:17 - and putting 1 Timothy 5:22 - Lay 2 Timothy 1:6 - by the Hebrews 9:27 - but Hebrews 6:2. ———————- Baptisms is from the Greek word which Thayer defines “A washing, purification effected by means of water.” It refers to the washing of animals prescribed by the Mosaic law. (See Exodus 29:4 Exodus 29:17 : Leviticus 1:9 Leviticus 9:14.) The word is never used for the ordinance o f Christian baptism. Laying on o f hands. Under the Mosaic system the priests or others laid their hands on the animals that were to be offered in the service (Leviticus 3:2 Leviticus 4:4 Leviticus 4:13 Leviticus 16:21). Resurrection of the dead . . . eternal judgement. These p h r as e s must be considered together, for they are connected with one of the erroneous theories that were maintained in those days, and were shared in by the Jews. The theory was false but Jesus never bothered about exposing it in His day.

However, when the apostles came to induce the Jews to accept the Gospel, it was necessary to tell them they must give up such notions; that they must do “repentance from” such errors. The false theory referred to is known in historical literature as “Transmigration of sou1s,” T h e doctrine taught that when a man dies his soul passes into the body of another, thus enabling him to live again or experience a resurrection. If the person had been unrighteous, he would be punished by being sent into some other being who was afflicted, or into an abnormal child then being born. (See John 9:1-3.) If necessary this form of punishment or judgement would be repeated again and again. (a form of “eternal judgement”) as here expressed. Hebrews 6:2 ——————————————————————————– Doctrine of baptisms (βαπτισμῶνδιδαχὴν) Not laying again as a foundation the teaching (διδαχὴν) of baptisms. βαπτισμός only here, Hebrews 9:10, and Mark 7:4. The common form is βάπτισμα. Neither word in lxx or Class. The meaning here is lustral rites in general, and may include the baptism of John and Christian baptism. The teaching would cover all such rites, their relations and comparative significance, and it would be necessary in the case of a Jewish convert to Christianity who might not perceive, for example, any difference between Jewish lustrations and Christian baptism. ——————————————————————————– Laying on of hands See on 1 Timothy 4:14. A Jewish and a Christian practice. ——————————————————————————– Resurrection— eternal judgment Both resurrection and future judgment were Jewish tenets requiring exposition to Jewish converts as regarded their relations to the same doctrines as taught by Christianity.

The resurrection of Christ as involving the resurrection of believers would, of itself, change the whole aspect of the doctrine of resurrection as held by a Jew. Ἀιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment which shall transcend all temporal judgments; which shall be conducted on principles different from those of earthly tribunals, and the decisions of which shall be according to the standards of the economy of a world beyond time.

See note on 2 Thessalonians 1:9. The phrase eternal judgment N.T.o. Comp. κρίματὸμέλλον the judgment to come, Acts 24:25. Hebrews 6:2 ——————————————————————————– The other four items are qualitative genitives with didachηn (baptismτn, epitheseτs cheirτn, anastaseτs nekrτn, krimatos aiτniou). The plural baptismτn “by itself does not mean specifically Christian baptism either in this epistle (Hebrews 9:10) or elsewhere (Mark 7:4), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general” (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John 3:25).

See also Acts 19:2. “The laying on of hands” seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew 19:13), of healing (Mark 7:32), in the choice of the Seven (Acts 6:6), in the bestowal of the Holy Spirit (Acts 8:17-18; Acts 19:6), in separation for a special task (Acts 13:3), in ordination (1 Timothy 4:14; 1 Timothy 5:22; 2 Timothy 1:6). Prayer accompanied this laying on of the hands as a symbol.

The resurrection of the dead (both just and unjust, John 5:29; Acts 24:15) is easily seen to be basal (cf. 1 Corinthians 15) as well as eternal judgment (timeless and endless).

Hebrews 6:3

Hebrews 6:3 Hebrews 6:3 ————————– καιG2532 AND τουτοG5124 THIS ποιησομενG4160 [G5692] WILL WE DO, εανπερG1437 IF INDEED επιτρεπηG2010 [G5725] οG3588 PERMIT θεοςG2316 GOD. if: Acts 18:21, Romans 15:32, 1 Corinthians 4:19, 1 Corinthians 16:7, James 4:15 Hebrews 6:3. If God permit. No passage should be interpreted so as to contradict another in the Bible. 2 Peter 3:9 says that God is “not willing that any should perish, but that all should come to repentance.” The italicized phrase, then, does not imply that God will prevent any man from doing what is right. The thought is as if Paul would say, “We who are determined to be right, will go on unto maturity in the spiritual life, God being our helper.” Hebrews 6:3 ——————————————————————————– If God permit (ἐάνπερἐπιτρέπῃὁθεός) The exact formula N.T.o. Comp. 1 Corinthians 16:7; Acts 18:21. Pagan parallels are τῶνθεῶνθελόντων if the gods will; θεῶνἐπιτρεπόντων the gods permitting, and θεῶνβουλομένων if the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.

Hebrews 6:3 ——————————————————————————– If God permit (eanper epitrepηi ho theos). Condition of the third class with eanper (note per indeed). See 1 Corinthians 16:7 (ean ho kurios epitrepsηi) and Acts 18:21 (tou theou thelontos). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (Hebrews 13:23) if the way opens, a less probable interpretation.

Hebrews 6:4

Hebrews 6:4 Hebrews 6:4 ————————– αδυνατονG102 γαρG1063 FOR “IT IS” , τουςG3588 THOSE απαξG530 ONCE φωτισθενταςG5461 [G5685] , γευσαμενουςG1089 [G5666] τεG5037 AND " WHO " TASTED τηςG3588 OF THE δωρεαςG1431 τηςG3588 GIFT επουρανιουG2032 , καιG2532 AND μετοχουςG3353 γενηθενταςG1096 [G5679] BECAME πνευματοςG4151 OF “THE” SPIRIT αγιουG40 HOLY, it is: Hebrews 10:26-29, Hebrews 12:15-17, Matthew 5:13, Matthew 12:31, Matthew 12:32, Matthew 12:45, Luke 11:24-26, John 15:6, 2 Timothy 2:25, 2 Timothy 4:14, 2 Peter 2:20-22, 1 John 5:16 were once: Hebrews 10:32, Numbers 24:3, Numbers 24:15, Numbers 24:16 and have: Matthew 7:21, Matthew 7:22, Luke 10:19, Luke 10:20, John 3:27, John 4:10, John 6:32, Acts 8:20, Acts 10:45, Acts 11:17, Romans 1:11, 1 Corinthians 13:1, 1 Corinthians 13:2, Ephesians 2:8, Ephesians 3:7, Ephesians 4:7, 1 Timothy 4:14, James 1:17, James 1:18 partakers: Hebrews 2:4, Acts 15:8, Galatians 3:2, Galatians 3:5 Leviticus 13:55 - after Leviticus 14:43 - General Numbers 35:28 - he should Judges 3:10 - the Spirit Job 6:6 - taste Psalms 34:8 - taste Proverbs 2:13 - leave Proverbs 9:8 - Reprove Proverbs 21:16 - wandereth Isaiah 58:2 - they seek Ezekiel 18:24 - All his Ezekiel 47:11 - shall be Matthew 11:22 - It shall Matthew 13:15 - and should be Mark 3:28 - General Mark 6:11 - It shall Luke 11:26 - and the Luke 12:10 - General Luke 14:30 - General John 15:22 - they John 19:11 - the greater Galatians 3:4 - ye Galatians 5:4 - ye 1 Timothy 1:13 - because 1 Timothy 1:19 - concerning Hebrews 3:14 - we are Hebrews 6:6 - to renew Hebrews 6:9 - beloved Hebrews 10:38 - but Hebrews 12:17 - for he 1 John 5:8 - the spirit Hebrews 6:4. ———————- It is impossible. The thing that is impossible and the reasons for it will require a number of lines of the text to explain. After the simple announcement of an impossibility, the apostle drops the subject and gives a description of the characters concerning whom it is said, then tells what it is that is impossible. We shall carefully study this description before attempting to state the conclusion. Enlightened is from PHOTIZO which Thayer defines, “To enlighten spiritually, imbue with saving knowledge.” Thayer defines the orginal for taste as follows: “To feel, make trial of, experience.” It means to have experienced enough of the heavenly gift of Christianity to know how precious it is. The Holy Ghost (or Spirit) was bestowed upon the church (Romans 5:5 Romans 14:17; 1 Corinthians 6:19), hence when people become Christians they are made partakers of the Holy Ghost. Hebrews 6:4 ——————————————————————————– Impossible (ἀδύνατον) It is impossible to dilute this word into difficult. ——————————————————————————– Those who were once enlightened (τοὺςἅπαξφωτισθέντας) Rend. “once for all enlightened.” Ἅπαξ is frequent in the Epistle. Comp. Hebrews 9:7; Hebrews 9:26-28; Hebrews 10:2; Hebrews 12:26-27. Indicating that the enlightenment ought to have sufficed to prevent them from falling away; not that it does not admit of repetition. Enlightened, through the revelation of God in Christ, the true light, and through the power of the Spirit. Φωτίζειν in lxx usually to teach or instruct; see Psalms 119:130; 2 Kings 12:2; 2 Kings 17:27. Comp. in N.T.

John 1:9; Ephesians 1:18; Ephesians 3:9; Hebrews 10:32. Erasmus gives the correct explanation: “Who once for all have left the darkness of their former life, having been enlightened by the gospel teaching.” There is no ground for explaining the word here of baptism, although the fathers from the time of Justin Martyr used φωτίζειν and φωτοσμός in that sense, and this usage continued down to the Reformation.

See Just. Mart. Apol. i. 62. Chrysostom entitled his 59th Homily, addressed to candidates for baptism, πρὸςτοὺςμέλλονταςφωτίζεσθαι to those who are about to be enlightened; and justified this name for baptism by this passage and Hebrews 10:32. The Peshitto translates this passage, “who have once (for all) descended to baptism.” The N.T. gives no example of this usage. ——————————————————————————– Tasted of the heavenly gift (γευσαμένουςτῆςδωρεᾶςτῆςἐπουρανίου) For γευσαμένους tasted, comp. 2:9. The meaning is, have consciously partaken of. Comp. 1 Peter 2:3, and τρώγων eateth, John 6:56. The heavenly gift is the Holy Spirit.

It is true that this is distinctly specified in the next clause, but the two clauses belong together. ——————————————————————————– Partakers of the Holy Ghost (μετόχουςπνεύματοςἁγίου) “Heavenly gift” emphasizes the heavenly quality of the gift. The Holy Ghost is the gift itself which possesses the heavenly quality. Hebrews 6:4 ——————————————————————————– As touching those who were once enlightened (tous hapax phτtisthentas). First aorist passive articular participle (the once for all enlightened) of photizτ, old and common verb (from phτs) as in Luke 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus.

The accusative case is due to anakainizein in Hebrews 6:6. Hapax here is “once for all,” not once upon a time (pote) and occurs again (Hebrews 9:7; Hebrews 9:26-28; Hebrews 12:26-27). ——————————————————————————– Tasted of the heavenly gift (geusamenous tηs dτreas tηs epouraniou).

First aorist middle participle of geuτ, old verb once with accusative (Hebrews 6:5, kalon rηma, dunameis), usually with genitive (Hebrews 2:9) as here. ——————————————————————————– Partakers of the Holy Ghost (metochous pneumatos hagiou). See Hebrews 3:14 for metochoi. These are all given as actual spiritual experiences. ——————————————————————————– And then fell away (kai parapesontas). No “then” here, though the second aorist (effective) active participle of parapiptτ, old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tηs charitos exepesate (ye fell out of grace, to law, Paul means).

Hebrews 6:5

Hebrews 6:5 Hebrews 6:5 ————————– καιG2532 AND καλονG2570 “THE” GOOD γευσαμενουςG1089 [G5666] TASTED θεουG2316 OF GOD ρημαG4487 WORD δυναμειςG1411 τεG5037 AND “THE” WORKS OF μελλοντοςG3195 [G5723] POWER OF “THE” TO COME αιωνοςG165 AGE, tasted: Matthew 13:20, Matthew 13:21, Mark 4:16, Mark 4:17, Mark 6:20, Luke 8:13, 1 Peter 2:3, 2 Peter 2:20 the powers: Hebrews 2:5 Job 6:6 - taste Psalms 34:8 - taste Galatians 1:4 - from Hebrews 9:10 - until Hebrews 6:5. ——————— Tasted the good word of God means to have “experienced” the help of that word enough to know what its benefits are. When a person knows by experience what effect for good the Gospel will have on one in preparing for the world to come, he may truly be said to have tasted of that coming power even in this life. Hebrews 6:5 ——————————————————————————– The good word of God (καλὸνθεοῦῥῆμα) The gospel of Christ as preached. Comp. Hebrews 2:3. To the word are attached life (Acts 5:20); spirit and life (John 6:63); salvation (Acts 11:14); cleansing (Ephesians 5:26); especially the impartation of the Spirit (John 3:34; Acts 5:32; Acts 10:44; Ephesians 6:17; Hebrews 2:4). ——————————————————————————– Powers of the world to come (δυνάμειςμέλλοντοςαἰῶνος) Not foretastes of heavenly bliss. The world to come is the world of men under the new order which is to enter with the fulfillment of Christ’s work. See on these last days, Hebrews 1:2. These powers are characteristic of that period, and in so far as that dispensation is inaugurated here and now, they assert and manifest themselves.

Hebrews 6:6

Hebrews 6:6 Hebrews 6:6 ————————– καιG2532 AND παραπεσονταςG3895 [G5631] " WHO " FELL AWAY, παλινG3825 AGAIN ανακαινιζεινG340 [G5721] TO RENEW ειςG1519 TO μετανοιανG3341 , ανασταυρουνταςG388 [G5723] εαυτοιςG1438 FOR " AS THEY DO " τονG3588 THE υιονG5207 SON τουG3588 θεουG2316 OF GOD, καιG2532 AND παραδειγματιζονταςG3856 [G5723] . to renew: Hebrews 6:4, Psalms 51:10, Isaiah 1:28, 2 Timothy 2:25 they crucify: Hebrews 10:29, Zechariah 12:10-14, Matthew 23:31, Matthew 23:32, Luke 11:48 an open: Hebrews 12:2, Matthew 27:38-44, Mark 15:29-32, Luke 23:35-39 Numbers 9:13 - forbeareth 1 Kings 12:19 - rebelled Isaiah 5:6 - also Zechariah 5:3 - the curse Matthew 7:6 - that Matthew 21:32 - repented Mark 4:12 - be converted Ephesians 4:5 - one baptism Philippians 3:19 - end Colossians 3:10 - renewed Titus 3:5 - renewing Titus 3:14 - that Hebrews 10:39 - we are 1 Peter 2:3 - General Revelation 1:7 - and they Revelation 11:8 - our Lord Hebrews 6:6. ———————- To fall away means to desert or purposely turn away from a thing. It here applies to those who have had all the experience just described, then deliberately pull away from such a manner of life. Now we are ready to see what it is that is impossible, namely, to renew such a person to repentance. The impossibility is upon the part of the would-be restorer and not on the one who falls away. It does not say he cannot repent, but it is impossible for anyone else to iduce him to. The reason is that the apostate already knows as much about the subject as the one who wants to renew him, and hence the exhorter cannot offer any new arguments or reasons.

On the basis of the foregoing statements of the apostle, it is proper to say that if persons fall away after all those experiences, then “It is impossible . . . to renew them again unto repentance.” If they ever come back to Christ it will be on their own change of heart, which will always be possible for them. Paul describes this falling away as another crucifying of the Son of God, since it puts them outside the church and in the class of the enemies who actually did crucify Him. It is an open shame because the radical turning from a life of righteousness is apparent to the world about the apostate. Hebrews 6:6 ——————————————————————————– If they shall fall away (καὶπααπεσόντας) Lit. and having fallen away. Comp. πὲσῃ fall, Hebrews 4:11. Παραπίπτειν, N.T.o. It means to deviate, turn aside. Comp. lxx, Ezekiel 14:13; Ezekiel 15:8. ——————————————————————————– To renew them again (πὰλινἀνακαινίζειν) The verb N.T.o. Ανακαινοῦν to renew, 2 Corinthians 4:16; Colossians 3:10. ——————————————————————————– Seeing they crucify to themselves— afresh (ἀνασταυροῦνταςἑαυτοῖς) In the Roman classical use of the word, ἀνά has only the meaning up: to nail up on the cross. Here in the sense of anew, an idea for which classical writers had no occasion in connection with crucifying. Εαυτοῖς for themselves. So that Christ is no more available for them.

They declare that Christ’s crucifixion has not the meaning or the virtue which they formerly attached to it. ——————————————————————————– The Son of God Marking the enormity of the offense. ——————————————————————————– Put him to an open shame (παραδειγματίζοντας) N.T.o. Rarely in lxx.

Comp. Numbers 25:4, hang them up. From παρὰ beside, δεικνύναι to show or point out. To put something alongside of a thing by way of commending it to imitation or avoidance. To make an example of; thence to expose to public disgrace. Δεῖγμα example, only Jude 1:7. Δειγματίζειν to make a public show or example, Matthew 1:19; Colossians 2:15. See additional notes at the end of this chapter. Hebrews 6:6 ——————————————————————————– It is impossible to renew them again (adunaton palin anakainizein). The adunaton (impossible) comes first in Hebrews 6:4 without estin (is) and there is no “them” in the Greek.

There are three other instances of adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of anakainizτ (late verb, ana, kainos, here only in the N.T., but anakainoτ, 2 Corinthians 4:16; Colossians 3:10) with adunaton bluntly denies the possibility of renewal for apostates from Christ (cf. Hebrews 3:12 to Hebrews 4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Hebrews 6:8-12, not here. ——————————————————————————– Seeing they crucify to themselves afresh (anastraurountas heautois). Present active participle (accusative plural agreeing with tous . . . parapesontas) of anastauroτ, the usual verb for crucify in the old Greek so that ana- here does not mean “again” or “afresh,” but “up,” sursum, not rursum (Vulgate).

This is the reason why renewal for such apostates is impossible. They crucify Christ. ——————————————————————————– And put him to an open shame (kai paradeigmatizontas).

Present active participle of paradeigmatizτ, late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19.

Hebrews 6:7

Hebrews 6:7 Hebrews 6:7 ————————– γηG1093 γαρG1063 FOR GROUND ηG3588 WHICH πιουσαG4095 [G5631] DRANK τονG3588 THE επG1909 UPON αυτηςG846 IT πολλακιςG4178 OFTEN ερχομενονG2064 [G5740] COMING υετονG5205 RAIN, καιG2532 AND τικτουσαG5088 [G5723] βοτανηνG1008 HERBAGE ευθετονG2111 FIT εκεινοιςG1565 FOR THOSE διG1223 FOR SAKE OF ουςG3739 WHOM καιG2532 ALSO γεωργειταιG1090 [G5743] IT IS TILLED, μεταλαμβανειG3335 [G5719] ευλογιαςG2129 OF αποG575 τουG3588 FROM θεουG2316 GOD; the earth: Deuteronomy 28:11, Deuteronomy 28:12, Psalms 65:9-13, Psalms 104:11-13, Isaiah 55:10-13, Joe 2:21-26, James 5:7 by: or, for receiveth: Genesis 27:27, Leviticus 25:21, Psalms 24:5, Psalms 65:10, Psalms 126:6, Isaiah 44:3, Ezekiel 34:26, Hosea 10:12, Malachi 3:10 Genesis 1:11 - Let the Genesis 2:5 - had not Deuteronomy 11:11 - General Deuteronomy 32:2 - drop Judges 1:15 - a blessing Job 38:26 - on the wilderness Isaiah 55:11 - shall my Matthew 13:23 - beareth Matthew 21:19 - Let Matthew 25:30 - cast Mark 4:19 - unfruitful Luke 3:8 - fruits Luke 8:7 - thorns John 15:2 - branch John 15:6 - he Hebrews 6:7. ———————- Paul is making an illustration out of the earth and its products. Not all ground is desirable as the parable of the sower in Matthew 13 teaches. The blessing of moisture will fall on the earth regardless of the character of some particular spots. If any portion responds by producing useful herbs, it will be blessed of God and be worthy of additional showers. Hebrews 6:7 ——————————————————————————– The inevitableness of the punishment illustrated by a familiar fact of nature. ——————————————————————————– The earth (γῆ) Or the land. Personified. Comp. αὐτομάτηἡγῆ the land of itself, Mark 4:28, see note. ——————————————————————————– Which drinketh in (ἡπιοῦσα) Appropriates the heavenly gift of rain, the richness of which is indicated by that cometh oft upon it. ——————————————————————————– Herbs (βοτάνην) Grass, fodder. N.T.o. ——————————————————————————– Meet for them by whom it is dressed (εὔθετονἐκείνοιςδιοὕςκαὶγεωργεῖται) For εὔθετον, lit. well placed, thence fit or appropriate, see Luke 9:62; Luke 14:35. Γεωργεῖν to till the ground, N.T.o. Rend. tilled. Dress is properly to trim.

The natural result of the ground’s receiving and absorbing the rains is fruitfulness, which redounds to the benefit of those who cultivate it. ——————————————————————————– Receiveth blessing from God (μεταλαμβάνειεὐλογίαςἀπὸτοῦθεοῦ) Rend. partaketh of blessing. The blessing is increased fruitfulness.

Comp. Matthew 13:12; John 15:2. Hebrews 6:7 ——————————————————————————- Which hath drunk (hη piousa). Articular second aorist active participle of pinτ, to drink. ——————————————————————————- Herbs (botanηn). Old word from boskτ, to feed, green plant, only here in N.T. Cf. our botany. ——————————————————————————- Meet (eutheton).

Old compound verbal (eu, tithηmi) well-placed, fit (Luke 9:62). ——————————————————————————- It is tilled (geτrgeitai). Present passive indicative of geτrgeτ, old and rare verb from geτrgos (tiller of the soil, gη, ergon, 2 Timothy 2:6), here only in the N.T. ——————————————————————————- Receives (metalambanei).

Present active indicative of metalambanτ, old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25).

Hebrews 6:8

Hebrews 6:8 Hebrews 6:8 ————————– εκφερουσαG1627 [G5723] δεG1161 BUT “THAT” FORTH ακανθαςG173 THORNS καιG2532 AND τριβολουςG5146 αδοκιμοςG96 “IS” καιG2532 AND καταραςG2671 A CURSE εγγυςG1451 NEAR TO, ηςG3739 OF WHICH τοG3588 THE τελοςG5056 END “IS” ειςG1519 FOR καυσινG2740 BURNING. beareth: Hebrews 12:17, Genesis 3:17, Genesis 3:18, Genesis 4:11, Genesis 5:29, Deuteronomy 29:28, Job 31:40, Psalms 107:34, Isaiah 5:1-7, Jeremiah 17:6, Jeremiah 44:22, Mark 11:14, Mark 11:21, Luke 13:7-9 whose: Hebrews 10:27, Isaiah 27:10, Isaiah 27:11, Ezekiel 15:2-7, Ezekiel 20:47, Malachi 4:1, Matthew 3:10, Matthew 7:19, Matthew 25:41, John 15:6, Revelation 20:15 2 Samuel 23:7 - and they shall Job 38:26 - on the wilderness Proverbs 24:31 - it Isaiah 7:23 - be for briers Isaiah 9:18 - it shall Isaiah 27:4 - who would Ezekiel 15:4 - it is cast Micah 7:4 - General Malachi 4:6 - and smite Matthew 21:19 - Let Matthew 25:30 - cast Mark 4:19 - unfruitful Mark 11:20 - General Luke 3:8 - fruits Luke 8:7 - thorns Luke 13:9 - if not Luke 23:31 - General John 15:2 - branch Romans 6:21 - for the 2 Corinthians 13:5 - reprobates 1 Thessalonians 2:16 - for Hebrews 6:8. ———————- On the same basis as the preceding verse, if some spot receives the rain but yields only the thorns, such products will be burned, and that spot will be rejected by the owner as unprofitable. Hebrews 6:8 ——————————————————————————– But that which beareth thorns and briers (ἐκφέρουσαδὲἀκάνθαςκαὶτριβόλους) Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. Ἄκανθαι thorns, from ἀκή a point. Τρίβολος, from τρεῖς three and βέλος a dart; having three darts or points.

A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy’s cavalry.

A kind of thorn or thistle, a land-caltrop, was called tribulus. So Virgil, “Subit aspera silva, Lappaeque tribulique.” Georg. i. 153. ——————————————————————————– Is rejected (ἀδόκιμος) Lit. unapproved. See on reprobate, Romans 1:28. ——————————————————————————– Nigh unto cursing (κατάραςἐγγύς) See on Galatians 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness. ——————————————————————————– Whose end is to be burned (ἧςτὸτέλοςεἰςκαῦσιν) Ἧς whose, of which, may be referred to cursing—the end of which cursing: but better to the main subject, γῆ the land. Τέλος is consummation rather than termination. Ἐιςκαῦσιν, lit. unto burning. Comp. lxx, Isaiah 40:16.

The consummation of the cursed land is burning. Comp.

John 15:6. The field of thorns and thistles is burned over and abandoned to barrenness. Hebrews 6:8 ——————————————————————————– If it beareth (ekpherousa). Present active participle of ekpherτ, conditional participle. For “thorns and thistles” see Matthew 7:16 for both words (akanthas kai tribolous). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy’s cavalry. ——————————————————————————– Rejected (adokimos).

See 1 Corinthians 9:27; Romans 1:28. For kataras eggus (nigh unto a curse) see Galatians 3:10. ——————————————————————————– To be burned (eis kausin). “For burning.” Common sight in clearing up ground.

Hebrews 6:9-20

“THE EPISTLE TO THE HEBREWS”

The Basis For Spiritual Security (Hebrews 6:9-20)

We have seen the author of “The Epistle To The Hebrews” express His concern for the initial recipients of this epistle… a. He makes mention of their spiritual immaturity - Hebrews 5:11-14b. He warns them of the peril of not progressing - Hebrews 6:1-8
While he writes in this way, he has great confidence for their ultimate salvation… a. Though others had indeed fallen to the point where it was “impossible…to renew them again to repentance…” - Hebrews 6:4-6b. Yet he could say of them, “we are confident of better things concerning you, yes, things which accompany salvation…” – Hebrews 6:9
What was it that gave the author confidence regarding his readers' salvation? a. I.e., what was the basis for their spiritual security, when the danger of apostasy had just been described in vivid detail? b. What can we glean from this passage that may help us understand the basis for our own spiritual security?

[There are three things mentioned in this section of scripture (Hebrews 6:9-20), that gave the author his confidence. The first of which is the fact…]

I. GOD DOES NOT FORGET OUR WORK AND LABOR OF LOVE (Hebrews 6:9-10) A. GOD IS A JUST GOD, ONE WHO DOES NOT FORGET…1. He is very much aware of our service in the PAST (“in that you have ministered”) a. Service that has been shown toward Him (“toward His name”) b. Service that has been shown toward His servants (“to the saints”) 2. He is very much aware of our service in the PRESENT (“and do minister”)

B. KNOWING THIS CAN BE A SOURCE OF GREAT COMFORT…1. In contrast to every sin which is “blotted out” and “remembered no more” (cf. Hebrews 8:12), service rendered in love to God is not forgotten! 2. We need not fear that God will not see or remember our efforts to be pleasing to Him a. God seeks to show Himself strong to those who are loyal to Him - cf. 2 Chronicles 16:9b. If He took note of Cornelius’ desire to please Him in his unsaved state, how much more will He take note of His children’s effort to serve Him! - cf. Acts 10:1-6– Thus when we stumble, but repent of our sins, our labor of love is remembered and our sins forgotten!

[Knowing that God sees and does not forget our service of love, both past and present, should help us feel spiritually secure. But note that what He does not forget is our “work and labor of love”, which implies the need for…]

II. , FAITH, AND ON OUR PART (Hebrews 6:11-12) A. NOTE THE AUTHOR’S DESIRE…1. That his readers’ show the same diligence (earnestness) they had shown in the past a. Diligent regarding their assurance of hope b. Diligent until the end - cf. Hebrews 3:6; Hebrews 3:142. That they do not become sluggish a. The word “sluggish” is from a Greek word meaning “dull” b. The same word as used in “dull of hearing” - cf. Hebrews 5:11– They were already dull of hearing; his desire is they not become dull in conduct! 3. That they have faith and patience a. Imitating “those who through faith and patience inherit the promises” b. Such as Abraham, who is given as an example later - Hebrews 6:15 B. THESE ARE FOR …1. Peter describes the need for diligence to “make your calling and election sure” - 2 Peter 1:5; 2 Peter 1:10-112. Jesus called upon His disciples to remain faithful if they wished to “receive the crown of life” - Revelation 2:103. Paul wrote that eternal life is for those “who by patient continuance in doing good seek for glory, honor and immortality” - Romans 2:7; cf. also Hebrews 10:36 [Only by developing such virtues as diligence, faith, and patience can we rightfully have an assurance that we will one day “inherit the promises”. Without them, we become sluggish, and as such expose ourselves to the danger of apostasy.

To encourage us further, we note that another reason we can have spiritual security is because…]

III. GOD KEEPS HIS (Hebrews 6:13-20) A. THE EXAMPLE OF GOD’S PROMISE TO ABRAHAM…1. God made a promise to Abraham - Hebrews 6:13-15a. In which He swore by Himself (because He could not swear by anyone higher) b. A promise which Abraham obtained after patient endurance

cf. Hebrews 6:15 with Hebrews 6:122. God confirmed His promise with an oath - Hebrews 6:16-18 aa. For men, an oath confirms what they say, ending all dispute b. To assure us of the unchangeableness of His promise, God also swore an oath c. This provided a double assurance that He would keep His promise:

One, because it impossible for God to lie anyway - cf. Titus 1:22) Two, because of the oath by which He confirmed it – How does this relate to our spiritual security? Read on…

B. GOD’S IS OUR !1. It gives us “strong consolation” - Hebrews 6:18 b-19ba. We who are seeking refuge b. We who need “an anchor of the soul, both sure and steadfast” 2. This is especially true regarding our “hope”, which is Jesus!

Hebrews 6:19 b-20a. I understand Jesus to be the “hope” in this passage…

For He is “our hope”, to whom we can flee as a refuge

cf. 1 Timothy 1:12) As such, He is our “anchor of the soul, both sure and steadfast” b. As a forerunner, He has entered “the Presence behind the veil” (i.e., heaven) c. He has become “High Priest forever according to the order of Melchizedek”

Even as God swore He would do - cf. Psalms 110:42) God not only promised, but He swore an oath, just like He did for Abraham – So He has kept His promise, providing us a superior High Priest!

Upon such an example of God’s faithfulness, we can have an assurance of our salvation as long as we continue to lay hold of the “hope” (Jesus) set before us
With a finely crafted argument, the author has returned his readers back to his original subject, which is Jesus as “a priest forever according to the order of Melchizedek” a. Our spiritual security is first based upon the character of God…

Who is not unjust to forget our work and labor of love
Who keeps His promises b. God has promised and swore with an oath concerning the priesthood of the Messiah c. This priesthood Jesus now has in heaven, and as such is the basis of our “hope” – For which reason we should seek to learn what we can about the priesthood of Jesus

Yet as wonderful are the character and promises of God, we are not to take them for granted… a. We must be careful not to become sluggish b. We must be careful to be diligent, imitating the faith and patience of those like Abraham who obtained God’s promise for them – Together with God’s character and promises, this is “The Basis For Spiritual Security” Have you fled to Jesus for refuge? Is He your “hope”, your “anchor of the soul, both sure and steadfast”? Is He your “High Priest”? If so, then let these words sink deep into your heart:

“And we desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises.” (Hebrews 6:11-12) If you have not yet fled to Jesus for refuge, then please consider His tender invitation:

“Come to Me, all you who labor and are heavy laden, and I will give you rest. Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. For My yoke is easy and My burden is light.” (Matthew 11:28-30)

Hebrews 6:10

Hebrews 6:10 Hebrews 6:10 ————————– ουG3756 γαρG1063 FOR NOT αδικοςG94 οG3588 “IS” θεοςG2316 GOD επιλαθεσθαιG1950 [G5635] TO FORGET τουG3588 εργουG2041 υμωνG5216 YOUR WORK καιG2532 AND τουG3588 THE κοπουG2873 τηςG3588 LABOUR αγαπηςG26 OF LOVE ηςG3739 WHICH ενεδειξασθεG1731 [G5668] YE DID SHEW ειςG1519 TO τοG3588 ονομαG3686 αυτουG846 HIS NAME, διακονησαντεςG1247 [G5660] HAVING SERVED τοιςG3588 TO THE αγιοιςG40 SAINTS καιG2532 AND διακονουντεςG1247 [G5723] " STILL " SERVING. For: Proverbs 14:31, Matthew 10:42, Matthew 25:40, John 13:20 God: Deuteronomy 32:4, Romans 3:4, Romans 3:5, 2 Thessalonians 1:6, 2 Thessalonians 1:7, 2 Timothy 4:8, 1 John 1:9 to forget: Nehemiah 5:19, Nehemiah 13:22, Nehemiah 13:31, Psalms 20:3, Jeremiah 2:2, Jeremiah 2:3, Jeremiah 18:20, Acts 10:4, Acts 10:31 work: 1 Corinthians 13:4-7, Galatians 5:6, Galatians 5:13, 1 Thessalonians 1:3, 1 John 3:17, 1 John 3:18 which: Hebrews 13:16, Proverbs 14:31, Matthew 10:42, Matthew 25:35-40, Mark 9:41, Acts 2:44, Acts 2:45, Acts 4:34, Acts 4:35, Acts 9:36-39, Acts 11:29, Romans 12:13, Romans 15:25-27, 1 Corinthians 16:1-3, 2 Corinthians 8:1-9, 2 Corinthians 9:1, 2 Corinthians 9:11-15, Galatians 6:10, Philippians 4:16-18, Colossians 3:17, 1 Timothy 6:18, 2 Timothy 1:17, 2 Timothy 1:18, Philemon 1:5-7, James 2:15-17, 1 John 3:14-17 Exodus 1:20 - God Joshua 6:17 - because Rth 2:12 - recompense Rth 2:16 - General 2 Kings 4:13 - thou hast 2 Chronicles 15:7 - your work 2 Chronicles 24:16 - because Nehemiah 7:69 - General Nehemiah 13:14 - Remember me Psalms 16:3 - But Psalms 37:3 - Trust Psalms 37:21 - righteous Psalms 41:1 - Lord Psalms 112:6 - the righteous Psalms 112:9 - righteousness Psalms 125:4 - Do good Proverbs 10:16 - labour Proverbs 14:23 - all Proverbs 19:17 - lendeth Proverbs 22:9 - He that hath a bountiful eye Proverbs 31:31 - and let Ecclesiastes 11:1 - for Isaiah 3:10 - they shall eat Isaiah 38:3 - Remember Jeremiah 31:16 - for Matthew 5:7 - for Matthew 5:42 - General Matthew 6:1 - otherwise Matthew 10:41 - that receiveth a prophet Matthew 20:7 - and Matthew 25:17 - he also Matthew 26:13 - there Luke 3:11 - He that hath two Luke 11:41 - rather Romans 12:11 - slothful Romans 15:4 - that Romans 16:12 - labour 1 Corinthians 3:8 - and every 1 Corinthians 15:58 - ye know 1 Corinthians 16:15 - to the 1 Corinthians 16:16 - laboureth 1 Corinthians 16:22 - love 2 Corinthians 5:14 - the love 2 Corinthians 8:4 - the ministering 2 Corinthians 9:6 - He which soweth sparingly Ephesians 1:15 - love Philippians 1:7 - it is Philippians 2:12 - work Philippians 4:17 - to Colossians 1:4 - the love 1 Timothy 3:13 - used 2 Timothy 1:16 - Lord Philemon 1:6 - the communication Hebrews 6:9 - beloved Hebrews 10:24 - love Hebrews 12:23 - God 1 Peter 1:22 - unto 1 Peter 4:10 - minister 1 John 3:19 - shall Revelation 2:2 - know Revelation 2:3 - hast laboured Revelation 2:4 - because Revelation 14:13 - and their Hebrews 6:10. ———————- This verse is consistent with the preceding one. The Hebrew brethen were given credit for the good work they had done. We are not told the particulars of what they were doing, but it has the highly commendable credit of being a labor of love. An important part of their motive for the work is indicated by the statement that it was toward his name. Such a motive corresponds with Matthew 25:40. Hebrews 6:10 ——————————————————————————– He is encouraged in this confidence by the fact that they are still as formerly engaged in Christian ministries. ——————————————————————————– Your work and labor of love (τοῦἔργουὑμῶνκαὶτῆςἀγάπης) Omit labor. The A.V. follows T.R. τοῦκόπου. Rend. your work and the love which ye shewed, etc. ——————————————————————————– Which ye have shewed toward his name (ἧςἐνεδείξασθεεἰςτὸὄνομααὐτοῦ) The verb means, strictly, to show something in one’s self; or to show one’s self in something. similar praise is bestowed in Hebrews 10:32. They have shown both love and work toward God’s name. That does not look like crucifying Christ. God is not unjust, as he would show himself to be if he were forgetful of this.

Hebrews 6:11

Hebrews 6:11 Hebrews 6:11 ————————– επιθυμουμενG1937 [G5719] δεG1161 BUT WE DESIRE εκαστονG1538 EACH υμωνG5216 OF YOU τηνG3588 THE αυτηνG846 SAME ενδεικνυσθαιG1731 [G5733] TO SHEW σπουδηνG4710 προςG4314 TO τηνG3588 THE πληροφοριανG4136 FULL τηςG3588 OF THE ελπιδοςG1680 HOPE αχριG891 UNTO τελουςG5056 “THE” END; we desire: Romans 12:8, Romans 12:11, 1 Corinthians 15:58, Galatians 6:9, Philippians 1:9-11, Philippians 3:15, 1 Thessalonians 4:10, 2 Thessalonians 3:13, 2 Peter 1:5-8, 2 Peter 3:14 to the: Hebrews 3:6, Hebrews 3:14, Hebrews 10:22, Isaiah 32:17, Colossians 2:2, 1 Thessalonians 1:5, 2 Peter 1:10, 1 John 3:14, 1 John 3:19 of hope: Hebrews 6:18-20, Romans 5:2-5, Romans 8:24, Romans 8:25, Romans 12:12, Romans 15:13, 1 Corinthians 13:13, Galatians 5:5, Colossians 1:5, Colossians 1:23, 2 Thessalonians 2:16, 2 Thessalonians 2:17, 1 Peter 1:3-5, 1 Peter 1:21, 1 John 3:1-3 unto: Hebrews 3:6, Hebrews 3:14, Hebrews 10:32-35, Matthew 24:13, Revelation 2:26 Deuteronomy 6:17 - General Joshua 7:3 - about two Joshua 22:5 - take Judges 18:9 - be not Proverbs 10:4 - becometh Proverbs 13:4 - but Proverbs 14:23 - all Ecclesiastes 10:18 - General Matthew 10:22 - but Matthew 25:17 - he also Luke 8:15 - bring Luke 14:30 - General Luke 21:19 - General John 13:1 - unto Acts 13:43 - persuaded Romans 16:12 - labour Philippians 2:12 - work 1 Thessalonians 1:3 - and labour 1 Timothy 2:1 - exhort 2 Timothy 3:14 - assured Hebrews 4:11 - Let Hebrews 10:24 - love Hebrews 12:15 - Looking Hebrews 13:1 - General Hebrews 13:22 - suffer Revelation 2:4 - because Revelation 14:13 - and their Hebrews 6:11. ———————- It is not enough to be doing one’s duty just at intervals and then stop, but it must be persisted in until the end of life. Hebrews 6:11 ——————————————————————————– We desire (ἐπιθυμοῦμεν) Strongly, earnestly. Comp. Matthew 13:17; Luke 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works. ——————————————————————————– Each (ἕκαστον) He is concerned, not only for the body of believers, but for each member. ——————————————————————————– To the full assurance of hope unto the end (πρὸςτὴνπληροφορίαντῆςἐλπίδοςἄρχιτέλους) That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Romans 8:24.

For πληροφορία see on 1 Thessalonians 1:5, and comp. Romans 4:21; Romans 14:5. It is practically the same whether we translate full development or full assurance. The two meanings coalesce. Hope develops into full assurance. Hebrews 6:11 ——————————————————————————– And we desire (epithumoumen de).

Literary plural again like pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes (nηpioi, Hebrews 5:13) and not adults (teleioi, Hebrews 5:14) and others are in peril of becoming so. ——————————————————————————– Unto the fulness of hope (pros tηn plηrophorian tηs elpidos). For plηrophoria see 1 Thessalonians 1:5; Colossians 2:2. ——————————————————————————– To the end (achri telous). As in Hebrews 3:6; Hebrews 3:14.

Hebrews 6:12

Hebrews 6:12 Hebrews 6:12 ————————– ιναG2443 THAT μηG3361 NOT νωθροιG3576 γενησθεG1096 [G5638] YE BE, μιμηταιG3402 δεG1161 BUT τωνG3588 OF THOSE WHO διαG1223 THROUGH πιστεωςG4102 FAITH καιG2532 AND μακροθυμιαςG3115 LONG κληρονομουντωνG2816 [G5723] INHERIT ταςG3588 THE επαγγελιαςG1860 . ye: Hebrews 5:11,*Gr: Proverbs 12:24, Proverbs 13:4, Proverbs 15:19, Proverbs 18:9, Proverbs 24:30-34, Matthew 25:26, Romans 12:11, 2 Peter 1:10 but: Hebrews 12:1, Hebrews 13:7, Son 1:8, Jeremiah 6:16, Romans 4:12, James 5:10, James 5:11, 1 Peter 3:5, 1 Peter 3:6 faith: Hebrews 6:15, Hebrews 10:36, Hebrews 11:8-16, Luke 8:15, Romans 2:7, Romans 8:25, Romans 8:26, 1 Thessalonians 1:3, Revelation 13:10, Revelation 14:12 inherit: Hebrews 1:14, Hebrews 10:36, Hebrews 11:9, Hebrews 11:17, Hebrews 11:33, Matthew 22:32, Luke 16:22, Luke 20:37, Luke 20:38, 1 John 2:25, Revelation 14:13 Joshua 7:3 - about two Joshua 22:5 - take Judges 18:9 - be not Proverbs 2:20 - General Proverbs 6:6 - thou Proverbs 10:4 - becometh Proverbs 10:26 - so Proverbs 14:21 - he that hath Proverbs 26:14 - General Matthew 20:3 - standing Matthew 20:6 - Why Matthew 25:18 - and hid Acts 13:43 - persuaded Romans 12:12 - patient 1 Corinthians 11:1 - Be ye 2 Corinthians 1:20 - all Galatians 3:18 - but 2 Thessalonians 2:16 - good Hebrews 6:17 - the heirs Hebrews 13:22 - suffer 1 Peter 1:5 - through 2 Peter 1:6 - patience 2 Peter 1:8 - barren 3 John 1:11 - follow Revelation 2:3 - hast patience Hebrews 6:12. ———————- To be slothful means to be sluggish or indolent. A follower is an imitator, but a person cannot, imitate those who are patient (persistent) if he is indolent. Hebrews 6:12 ——————————————————————————- Slothful (νωθροὶ) See on Hebrews 5:11. Or sluggish, as you will become if you lose hope. ——————————————————————————- Followers (μιμηταὶ) Rend. imitators. ——————————————————————————- Faith and patience (πίστεωςκαὶμακροθυμίας) For patience rend. long-suffering, and see on James 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith. ——————————————————————————- Inherit (κληρονομούντων) Notice the present participle, are inheriting. Their present faith and perseverance are now making for their final inheritance. Comp.

Ephesians 1:14. Hebrews 6:12 ——————————————————————————– That ye be not sluggish (hina mη nτthroi genηsthe). Negative final clause with second aorist middle subjunctive of ginomai, “that ye become not sluggish (or dull of hearing)” as some already were (Hebrews 5:11). ——————————————————————————– Imitators (mimηtai). See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see Hebrews 10:19 to Hebrews 12:3), one of his great appeals later in ch. Hebrews 11 full of examples of “faith and long-suffering.”

Hebrews 6:13

Hebrews 6:13 Hebrews 6:13 ————————– τωG3588 γαρG1063 αβρααμG11 FOR TO ABRAHAM επαγγειλαμενοςG1861 [G5666] οG3588 HAVING θεοςG2316 GOD, επειG1893 SINCE κατG2596 BY ουδενοςG3762 NO ONE ειχενG2192 [G5707] HE HAD μειζονοςG3173 GREATER ομοσαιG3660 [G5658] TO SWEAR, ωμοσενG3660 [G5656] SWORE καθG2596 BY εαυτουG1438 HIMSELF, he sware: Hebrews 6:16-18, Genesis 22:15-18, Ezekiel 32:13, Psalms 105:9, Psalms 105:10, Isaiah 45:23, Jeremiah 22:5, Jeremiah 49:13, Micah 7:20, Luke 1:73 Genesis 15:15 - in peace Genesis 22:16 - General Exodus 32:13 - to whom Deuteronomy 7:8 - oath Deuteronomy 26:15 - as thou Deuteronomy 28:9 - sworn 1 Chronicles 16:16 - which he made Nehemiah 1:5 - keepeth Psalms 63:11 - sweareth Psalms 89:35 - Once Psalms 100:5 - and his truth Psalms 110:4 - Lord Isaiah 49:18 - As I live Jeremiah 32:40 - I will make Jeremiah 44:26 - I have sworn Jeremiah 51:14 - sworn Ezekiel 5:11 - as I live Daniel 9:27 - confirm Hosea 12:4 - spake Amos 6:8 - sworn Habakkuk 3:9 - according Luke 1:72 - perform Romans 3:3 - shall Romans 4:16 - the promise Romans 9:4 - promises Galatians 3:17 - that it Galatians 3:22 - that Hebrews 7:6 - had Hebrews 9:15 - promise Hebrews 10:14 - them 1 John 3:20 - God Revelation 10:5 - lifted Hebrews 6:13. ———————- Persistence was the outstanding characteristic of Abraham, and he manifested it because of his faith in the promises of God. Until the Christian Dispensation there was no command against taking oaths. God made use of an oath in the promise to Abraham, but it was necessary to swear by himself because He is the greatest Being in existence. In making such a personally-supported oath it was similar to the statement of a man who says, “I give you my word of honor.” Hebrews 6:13 ——————————————————————————– Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ’s second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Hebrews 11:9-10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure. ——————————————————————————– Because he could swear by no greater (ἐπεὶκατ’ οὐδενὸςεἶχενμείζονοςὀμόσαι) Lit. since he had (the power) to swear by no one greater. ——————————————————————————– By himself (καθ’ ἑαυτοῦ) Comp.

Genesis 22:16. N.Tof which: Numbers 16:40, Numbers 17:5, 2 Chronicles 26:16-21 Joe 1:13 - ye ministers .o , but see lxx, Amos 6:8. Hebrews 6:13 ——————————————————————————– Made promise (epaggeilamenos). First aorist middle participle of epaggellτ. Could swear by none greater (kat’ oudenos eichen meizonos omosai). Imperfect active of echτ in sense of edunato as often with omosai (first aorist active infinitive of omnuτ) and τmosen (he sware) is first aorist active indicative.

Hebrews 6:14

Hebrews 6:14 Hebrews 6:14 ————————– λεγωνG3004 [G5723] SAYING, ηG2229 μηνG3375 SURELY ευλογωνG2127 [G5723] ευλογησωG2127 [G5692] I WILL BLESS σεG4571 THEE, καιG2532 AND πληθυνωνG4129 [G5723] πληθυνωG4129 [G5692] I WILL σεG4571 THEE; multiplying: Genesis 17:2, Genesis 48:4, Exodus 32:13, Deuteronomy 1:10, Nehemiah 9:23 Genesis 22:16 - General Psalms 3:8 - thy blessing Isaiah 52:6 - I am he Ezekiel 37:26 - multiply Hebrews 10:14 - them Hebrews 6:14. ———————- The particular blessing promised to Abraham meant in this verse was that he was to have a son with whom the covenant was to be established (Genesis 17:19). Hebrews 6:14 ——————————————————————————– Surely blessing I will bless thee (εἰμήνεὐλογῶνεὐλογήσωσε). Ειμήν as a formula of swearing N.T.o. In lxx, see Numbers 14:23; Numbers 14:28; Numbers 14:35; Isaiah 45:23; Ezekiel 33:27; Ezekiel 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. lxx, Genesis 22:17; Numbers 25:10; Deuteronomy 15:4. Hebrews 6:14 ——————————————————————————– Surely (ei mηn). By itacism for η mηn (Deissmann, Bible Studies, p. 205).

The quotation is from Genesis 22:16-17. (the promise renewed to Abraham with an oath after offering of Isaac). ——————————————————————————– Blessing (eulogτn). Hebraism (present active participle) for the Hebrew infinitive absolute and so with plηthunτn (multiplying).

Hebrews 6:15

Hebrews 6:15 Hebrews 6:15 ————————– καιG2532 AND ουτωςG3779 THUS μακροθυμησαςG3114 [G5660] HAVING HAD LONG επετυχενG2013 [G5627] HE τηςG3588 THE επαγγελιαςG1860 PROMISE. Hebrews 6:12, Genesis 12:2, Genesis 12:3, Genesis 15:2-6, Genesis 17:16, Genesis 17:17, Genesis 21:2-7, Exodus 1:7, Habakkuk 2:2, Habakkuk 2:3, Romans 4:17-25 Luke 21:19 - General Romans 2:7 - patient Romans 8:25 - with patience Romans 12:12 - patient 1 Thessalonians 1:3 - and patience 2 Thessalonians 1:4 - your patience 2 Timothy 2:3 - endure Hebrews 10:36 - ye have Hebrews 11:27 - endured Hebrews 12:1 - with patience James 1:12 - the man James 5:7 - Be patient 2 Peter 1:6 - patience Revelation 2:3 - hast patience Hebrews 6:15. ———————- He finally obtained that son as a reward for his patience (Genesis 21:1). Hebrews 6:15 ——————————————————————————– After he had patiently endured (μακροθυμήσας) Pointing back to μακροθυμία long-suffering, Hebrews 6:12. ——————————————————————————– He obtained (ἐπέτυχεν) The compounded preposition ἐπὶ has the force of upon: to light or hit upon. The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Romans 4:18. ——————————————————————————– The security of the divine promise illustrated by the analogy of human practice. Hebrews 6:15 ——————————————————————————– Having patiently endured (makrothumηsas). First aorist active participle of makrothumos (makros, thumos, long spirit) illustrating makrothumia of Heb 6:12. ——————————————————————————– He obtained (epetuchen).

Second aorist (effective) active indicative of epetugchanτ, old verb with genitive. God was true to his word and Abraham was faithful.

Hebrews 6:16

Hebrews 6:16 Hebrews 6:16 ————————– ανθρωποιG444 MEN μενG3303 INDEED γαρG1063 FOR καταG2596 BY τουG3588 THE μειζονοςG3173 GREATER ομνυουσινG3660 [G5719] SWEAR, καιG2532 AND πασηςG3956 OF ALL αυτοιςG846 TO THEM αντιλογιαςG485 περαςG4009 AN END ειςG1519 FOR βεβαιωσινG951 “IS” οG3588 THE ορκοςG3727 OATH. swear: Hebrews 6:13, Genesis 14:22, Genesis 21:23, Matthew 23:20-22 an oath: Genesis 21:30, Genesis 21:31, Genesis 31:53, Exodus 22:11, Joshua 9:15-20, 2 Samuel 21:2, Ezekiel 17:16-20 Genesis 21:24 - General Genesis 24:3 - swear Genesis 25:33 - Swear Genesis 26:28 - Let there Genesis 26:31 - sware Exodus 20:7 - take Deuteronomy 26:3 - which the Rth 3:13 - the Lord liveth 1 Samuel 20:3 - sware 1 Samuel 24:21 - Swear 2 Samuel 19:23 - sware 1 Kings 18:15 - As the Lord Psalms 18:24 - the Lord recompensed me Isaiah 14:24 - Lord Isaiah 54:9 - General Luke 1:73 - General Hebrews 2:16 - verily Hebrews 6:17 - confirmed it Hebrews 7:21 - sware Hebrews 6:16. ———————- The usual practice of men as to oaths is cited by the apostle by way of illustration. If a contract is bound under an oath it will prevent any dispute. Hebrews 6:16 ——————————————————————————– And an oath for confirmation is to them an end of all strife (καὶπἁσηςαὐτοῖςἀντιλογίαςπέραςεἰςβεβαίωνὁὅρκος) For “an oath,” rend. “the oath”: generic. Const. for confirmation with end. “The oath is final for confirmation.” Πέρας is the outermost point; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth. See Matthew 12:42; Romans 10:18. So often in lxx. Ἀντιλογία, strictly contradiction, only in Hebrews and Jude 1:11, on which see note. Hebrews 6:16 ——————————————————————————– In every dispute (pasηs antilogias).

Objective genitive of old word several times in Hebrews (Hebrews 6:16; Hebrews 7:7; Hebrews 12:3). Talking back, face to face, in opposition. ——————————————————————————– Final (peras). Limit, boundary (Matthew 12:42). Men may perjure themselves.

Hebrews 6:17

Hebrews 6:17 Hebrews 6:17 ————————– ενG1722 ωG3739 WHEREIN περισσοτερονG4054 MORE βουλομενοςG1014 [G5740] οG3588 θεοςG2316 GOD επιδειξαιG1925 [G5658] TO SHEW τοιςG3588 TO THE κληρονομοιςG2818 τηςG3588 HEIRS επαγγελιαςG1860 OF PROMISE τοG3588 THE αμεταθετονG276 τηςG3588 βουληςG1012 αυτουG846 OF HIS COUNSEL, εμεσιτευσενG3315 [G5656] ορκωG3727 BY AN OATH, more: Psalms 36:8, Son 5:1, Isaiah 55:7, John 10:10, 1 Peter 1:3 the heirs: Hebrews 6:12, Hebrews 11:7, Hebrews 11:9, Romans 8:17, Galatians 3:29, James 2:5, 1 Peter 3:7 the immutability: Hebrews 6:18, Job 23:13, Job 23:14, Psalms 33:11, Proverbs 19:21, Isaiah 14:24, Isaiah 14:26, Isaiah 14:27, Isaiah 46:10, Isaiah 54:9, Isaiah 54:10, Isaiah 55:11, Jeremiah 33:20, Jeremiah 33:21, Jeremiah 33:25, Jeremiah 33:26, Malachi 3:6, Romans 11:29, James 1:17 confirmed it: Gr. interposed himself, Hebrews 6:16, Genesis 26:28, Exodus 22:11 Genesis 6:6 - repented Genesis 26:3 - oath Genesis 32:12 - thou Exodus 20:7 - take Deuteronomy 32:40 - General 1 Kings 18:15 - As the Lord Esther 8:8 - may no man reverse Psalms 57:10 - truth Psalms 89:35 - Once Psalms 91:4 - his truth Psalms 93:5 - Thy Psalms 105:9 - General Psalms 119:50 - This Psalms 119:147 - hoped Isaiah 25:1 - thy counsels Isaiah 40:1 - comfort Isaiah 56:4 - take hold Isaiah 65:16 - in the God Jeremiah 22:5 - I Jeremiah 33:6 - and will Daniel 6:26 - and stedfast Luke 1:73 - General John 3:33 - hath set Acts 2:30 - with Acts 4:28 - and Romans 9:6 - as though Romans 12:12 - Rejoicing Ephesians 1:11 - the counsel Ephesians 6:16 - the shield 1 Thessalonians 5:24 - Faithful Titus 1:2 - God Titus 3:7 - made Hebrews 1:14 - heirs Hebrews 10:36 - ye might 2 Peter 1:11 - abundantly Hebrews 6:17. ———————- God had no one greater by whom He could swear, yet he wished to provide some means of assurance to those interested in His counsel or promise. Immutability means that it is unchangeable–nothing can be done to change it. God accomplished the assurance by adding His oath to the promise thereby confirming it. Hebrews 6:17 ——————————————————————————– Wherein (ἐνᾡ) Referring to the whole previous clause. In accordance with this universal human custom. ——————————————————————————– Willing (βουλόμενος) Rend. being minded. See on Matthew 1:19. ——————————————————————————– The immutability (τὸἀμετάθετον) The adjective used substantively. Only here and Hebrews 6:18. ——————————————————————————– Confirmed (ἐμεσίτευσεν) Rend. interposed or mediated. Comp. μεσίτης mediator. From μέσος midst.

Placed himself between himself and the heritors of the promise. Hebrews 6:17 ——————————————————————————– To shew (epideixai). First aorist active infinitive of epideiknumi, to show in addition (epi-) to his promise “more abundantly” (perissoteron). ——————————————————————————– The immutability of his counsel (to ametatheton tηs boulηs autou). Late compound verbal neuter singular (alpha privative and metatithηmi, to change), “the unchangeableness of his will.” ——————————————————————————– Interposed (emesiteusen). First aorist active indicative of mesiteuτ, late verb from mesitηs, mediator (Hebrews 8:6), to act as mediator or sponsor or surety, intransitively to pledge one’s self as surety, here only in the N.T. ——————————————————————————– With an oath (horkτi). Instrumental case of horkos (from herkos, an enclosure), Matthew 14:7; Matthew 14:9.

Hebrews 6:18

Hebrews 6:18 Hebrews 6:18 ————————– ιναG2443 THAT διαG1223 BY δυοG1417 TWO πραγματωνG4229 THINGS αμεταθετωνG276 , ενG1722 IN οιςG3739 WHICH " IT WAS " αδυνατονG102 ψευσασθαιG5574 [G5664] TO LIE θεονG2316 “FOR” GOD ισχυρανG2478 STRONG παρακλησινG3874 εχωμενG2192 [G5725] WE MIGHT HAVE οιG3588 WHO καταφυγοντεςG2703 [G5631] FLED FOR REFUGE κρατησαιG2902 [G5658] TO LAY HOLD ON τηςG3588 THE προκειμενηςG4295 [G5740] SET BEFORE " US " ελπιδοςG1680 HOPE, two: Hebrews 3:11, Hebrews 7:21, Psalms 110:4, Matthew 24:35 impossible: Numbers 23:19, 1 Samuel 15:29, Romans 3:4, 2 Timothy 2:13, Titus 1:2, 1 John 1:10, 1 John 5:10 we might: Isaiah 51:12, Isaiah 66:10-13, Luke 2:25, Romans 15:5, 2 Corinthians 1:5-7, Philippians 2:1, 2 Thessalonians 2:16, 2 Thessalonians 2:17 who: Hebrews 11:7, Genesis 19:22, Numbers 35:11-15, Joshua 20:3, Psalms 46:1, Psalms 62:8, Isaiah 32:1, Isaiah 32:2, Zechariah 9:12, Matthew 3:7, 2 Corinthians 5:18-21, 1 Thessalonians 1:10 lay: 1 Kings 2:28, Proverbs 3:18, Proverbs 4:13, Isaiah 27:5, Isaiah 56:4, Isaiah 64:7, 1 Timothy 6:12 the hope: Colossians 1:5, Colossians 1:23, Colossians 1:27, 1 Timothy 1:1 set: Hebrews 12:1, Hebrews 12:2, Romans 3:25 Genesis 6:6 - repented Genesis 7:7 - General Exodus 27:2 - horns of it upon the four corners thereof Numbers 10:29 - for the Lord Numbers 35:6 - six cities for refuge Deuteronomy 4:42 - General Deuteronomy 7:9 - the faithful Deuteronomy 19:2 - separate three cities Deuteronomy 32:40 - General Joshua 20:2 - Appoint Joshua 20:4 - that he may Joshua 21:45 - General 1 Kings 17:6 - the ravens 2 Kings 7:7 - and fled for their life 1 Chronicles 17:26 - thou art God Nehemiah 9:8 - righteous Esther 8:8 - may no man reverse Psalms 9:9 - The Lord Psalms 14:6 - Lord Psalms 19:7 - sure Psalms 31:5 - God Psalms 33:18 - hope Psalms 36:5 - faithfulness Psalms 56:10 - General Psalms 57:10 - truth Psalms 61:4 - trust Psalms 89:2 - faithfulness Psalms 89:33 - fail Psalms 91:4 - his truth Psalms 93:5 - Thy Psalms 130:5 - and in his Psalms 132:11 - sworn Psalms 143:9 - flee unto thee Psalms 146:6 - keepeth truth Proverbs 2:19 - take Proverbs 19:21 - nevertheless Proverbs 22:3 - prudent Proverbs 27:12 - General Isaiah 4:6 - tabernacle Isaiah 25:1 - thy counsels Isaiah 40:1 - comfort Isaiah 65:16 - in the God Jeremiah 26:4 - which Jeremiah 33:6 - and will Jeremiah 44:26 - I have sworn Jeremiah 48:6 - Flee Lamentations 3:23 - great Daniel 6:26 - and stedfast Malachi 3:6 - I change not Mark 14:36 - all Luke 1:20 - which Luke 3:7 - to flee John 7:28 - is true John 16:22 - and your Romans 5:2 - and rejoice Romans 5:5 - hope Romans 8:24 - saved Romans 9:6 - as though 1 Corinthians 1:9 - God 1 Corinthians 10:13 - but Ephesians 2:12 - having Ephesians 4:4 - as Ephesians 6:16 - the shield Philippians 3:9 - be 1 Thessalonians 1:5 - in much 1 Thessalonians 5:24 - Faithful 2 Timothy 2:19 - standeth Titus 2:13 - blessed Hebrews 6:11 - of hope Hebrews 6:17 - the immutability Hebrews 7:19 - a better Hebrews 10:23 - for Hebrews 11:1 - hoped 1 Peter 1:3 - unto 1 Peter 3:15 - the hope 1 John 3:3 - every 1 John 5:9 - we Hebrews 6:18. ———————- The two immutable (unchangeable) things were the promise and the oath of God. It was impossible for God to lie concerning either the promise or the oath, and hence by applying both for the sake of the heirs, it gave them the more abundant evidence. As a further result, the heirs of that promise (meaning all who believe in Christ as the seed of Abraham that was promised) have a strong consolation for the future, because that is the direction toward which hope must look. Fled for refuge. This phrase is based on a provision under the Mosaic system whereby persons accused of crime (whether guilty or not) could “flee” to a place called a city of refuge. (See Numbers 35.) Today men are all under accusation, justly, of being sinners and in danger of punishment at the hands of the avenger of sins. But a city of refuge (the church) has been built and those who will hasten (flee) to enter this institution may be saved from their past sins. And if they will remain in that city as faithful citizens, they have the promise of salvation in the world to come. Hebrews 6:18 ——————————————————————————– Two immutable things (δύοπραγμάτωνἀμεταθέτων) His word and his oath. ——————————————————————————– Strong consolation (ἰσχυρὰνπαράκλησιν) Ἰσχιρὸς strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luke 6:24; see on 1 Corinthians 14:3. ——————————————————————————– Who have fled for refuge (οἱκαταφυγόντες) Only here and Acts 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, “Whoever flees (φεύγων) and betakes himself for refuge (καταφύγῃ) to them, receives wrong from no one.” So Xen., Hellen. 1, 6, 16: “Conon fled (ἔφευγε) in swift vessels, and betakes himself for refuge (καταφεύγει) to Mitylene.” ——————————————————————————– To lay hold upon the hope set before us (κρατῆσαιτῆςπροκειμένης) For κρατῆσαι to lay fast hold, see on Mark 7:3; see on Acts 3:11; see on Colossians 2:19. Προκειμένης lying before or set before; destined or appointed. Mostly in Hebrews.

Comp. 2 Corinthians 8:12; Jude 1:7. Hebrews 6:18 ——————————————————————————– By two immutable things (dia duo pragmatτn ametathetτn).

See Hebrews 6:17. God’s promise and God’s oath, both unchangeable. ——————————————————————————– In which it is impossible for God to lie (en hois adunaton pseusasthai theon). Put this “impossibility” by that in Hebrews 6:4-6. Theon is accusative of general reference with pseusasthai, first aorist middle infinitive of pseudomai. ——————————————————————————– That we may have (hina echτmen). Purpose clause with hina and the present active subjunctive of echτ, “that we may keep on having.” ——————————————————————————– Strong consolation (ischuran paraklηsin). “Strong encouragement” by those two immutable things. ——————————————————————————– Who have fled for refuge (hoi kataphugontes). Articular effective second aorist active participle of katapheugτ, old verb, in N.T. only here and Acts 14:6.

The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9). ——————————————————————————– To lay hold of (kratηsai). First aorist active (single act) infinitive of krateτ in contrast with present tense in Hebrews 4:14 (hold fast). ——————————————————————————– Set before us (prokeimenηs).

Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2).

Hebrews 6:19

Hebrews 6:19 Hebrews 6:19 ————————– ηνG3739 WHICH ωςG5613 AS αγκυρανG45 AN ANCHOR εχομενG2192 [G5719] WE HAVE τηςG3588 OF THE ψυχηςG5590 SOUL ασφαληG804 CERTAIN τεG5037 BOTH καιG2532 AND βεβαιανG949 FIRM, καιG2532 AND εισερχομενηνG1525 [G5740] ειςG1519 INTO τοG3588 THAT εσωτερονG2082 WITHIN τουG3588 THE καταπετασματοςG2665 VEIL; as an: Acts 27:29, Acts 27:40 both: Psalms 42:5, Psalms 42:11, Psalms 43:5, Psalms 62:5, Psalms 62:6, Psalms 146:5, Psalms 146:6, Isaiah 12:2, Isaiah 25:3, Isaiah 25:4, Isaiah 28:16, Jeremiah 17:7, Jeremiah 17:8, Romans 4:16, Romans 5:5-10, Romans 8:28-39, 1 Corinthians 15:58, 2 Timothy 2:19 entereth: Hebrews 4:16, Hebrews 9:3, Hebrews 9:7, Hebrews 10:20, Hebrews 10:21, Leviticus 16:2, Leviticus 16:15, Matthew 27:51, Ephesians 2:6, Colossians 3:1 Joshua 20:2 - Appoint 2 Samuel 23:5 - and sure Psalms 19:7 - sure Mark 15:38 - General Luke 23:45 - and the veil Acts 1:2 - the day Romans 8:24 - saved 1 Corinthians 13:13 - hope Ephesians 4:4 - as Colossians 1:23 - the hope Colossians 2:5 - and the 1 Thessalonians 1:5 - in much 1 Thessalonians 5:8 - the hope 2 Thessalonians 2:16 - good Titus 2:13 - blessed Hebrews 11:1 - hoped 1 Peter 1:3 - unto 1 Peter 1:13 - hope 1 Peter 3:15 - the hope 2 Peter 1:10 - to make Hebrews 6:19. ———————- This prospect of eternal salvation is the hope that stimulates Christians in this work for Christ. It is fastened, like an anchor, to Christ who is our High Priest. He has entered within the veil, the phrase being based on the veil in the temple that enclosed the most holy place, which was a type of Heaven. Hebrews 6:19 ——————————————————————————– An anchor of the soul (ἄγκυραντῆςψυχῆς) The same figure is implied 1 Timothy 1:19. ——————————————————————————– Sure and steadfast (ἀσφαλῆτεκαὶβεβαίαν) The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not, σφάλλειν to make totter, and so to baffle or foil. Hence, secure against all attempts to break the hold. Βεβαίαν sustaining one’s steps in going (βαίνεν to go): not breaking down under what steps upon it. ——————————————————————————– Which entereth into that within the veil (εἰσερχομένηνεἰςτὸἐσώτεροντοῦκαταπετάσματος) Const. the participle εἰσερχομένην entering with anchor. Ἐσώτερον only here and Acts 16:24. Comparative, of something farther within. So ἐσωτέρανφυλακήν “the inner prison,” Acts 16:24. Καταπέτασμα veil, Class. Commonly in N.T. of the veil of the temple or tabernacle. See Matthew 27:51; Hebrews 9:3.

That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil.

The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine. Hebrews 6:19 ——————————————————————————– Which (hηn). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? ——————————————————————————– As an anchor of the soul (hτs agkuran tηs psuchηs). Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19). ——————————————————————————– Both sure and steadfast (asphalη te kai bebaian).

This anchor of hope will not slip (alpha privative and sphallτ, to totter) or lose its grip (bebaia, from bainτ, to go, firm, trusty). ——————————————————————————– That which is within the veil (to esτteron tou katapetasmatos). The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison).

The anchor is out of sight, but it holds. That is what matters.

Hebrews 6:20

Hebrews 6:20 Hebrews 6:20 ————————– οπουG3699 WHERE προδρομοςG4274 “AS” υπερG5228 FOR ημωνG2257 US εισηλθενG1525 [G5627] ENTERED ιησουςG2424 JESUS, καταG2596 TO τηνG3588 THE ταξινG5010 ORDER μελχισεδεκG3198 OF αρχιερευςG749 A HIGH PRIEST γενομενοςG1096 [G5637] HAVING BECOME ειςG1519 τονG3588 αιωναG165 FOREVER. the forerunner: Hebrews 2:10, John 14:2, John 14:3 for: Hebrews 1:3, Hebrews 4:14, Hebrews 8:1, Hebrews 9:12, Hebrews 9:24, Hebrews 12:2, Romans 8:34, Ephesians 1:3, Ephesians 1:20-23, 1 Peter 3:22, 1 John 2:12 an: Hebrews 3:1, Hebrews 5:6, Hebrews 5:10, Hebrews 7:1-21 Genesis 14:18 - the priest Numbers 18:28 - and ye shall Joshua 3:6 - Take up 2 Chronicles 20:27 - forefront Psalms 68:18 - ascended Psalms 110:4 - Thou Micah 2:13 - their Zechariah 6:13 - a priest Mark 16:19 - he was Luke 9:51 - that John 10:4 - he goeth Acts 1:2 - the day Hebrews 7:8 - he liveth Hebrews 7:11 - another Hebrews 7:17 - General Hebrews 10:21 - an Hebrews 6:20. ———————- Jesus is called the forerunner because he has gone on before us to be the intercessor for His people. For this purpose He was made a High Priest like the order of Melchisedec. The advantage of being after that order instead of the order of the Levitical form was predicted in the Old Testament (Psalms 110:4), and it will be discussed in the next chapter. Hebrews 6:20 ——————————————————————————- Whither the forerunner is for us entered (ὅπουπρόδρομοςὑπὲρἡμῶνιἐσῆλθεν) Ὅπου, strictly where, instead of ὄποι whither (not in N.T.), but more significant as indicating an abiding there. Πρόδρομος forerunner, N.T.. It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people’s representative. He entered a place into which none might follow him; in the people’s stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God.

The A.V. entirely misses this point by rendering “the forerunner,” as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered.

Comp. Hebrews 10:19. ——————————————————————————– Made a high priest (ἀρχιερεὺςγενόμενος) Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death. Hebrews 6:20 ——————————————————————————– As a forerunner (prodromos). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (egguos, Hebrews 7:22) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God’s promise and oath has laid hold of Jesus within the veil. It will hold fast.

All we need to do is to be true to him as he is to us. ——————————————————————————– A high priest for ever (archiereus eis ton aiτna). There he functions as our great high priest, better than Aaron for he is “after the order of Melchizedek,” the point that now calls for elucidation (Hebrews 5:10-11).

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