Hebrews 6
Tap any word to open its Greek or Hebrew word and Strong’s lexicon entry right here, and any name to open its Bible Dictionary entry. Read this chapter with JFB commentary · Search the Bible
THY WORD IS TRUTH
The Law
History
Poetry & Wisdom
The Prophets
The Gospels & Acts
The Letters
Prophecy
“Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.” — John 5:39
Hebrews 6
Let Us Go On Unto Perfection
1Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
Jamieson-Fausset-Brown
CHAPTER 6
He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.
1. Therefore--Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14).
leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin].
the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (He 5:12).
let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.
perfection--the matured knowledge of those who are "of full age" (He 5:14) in Christian attainments.
foundation of--that is, consisting in "repentance."
repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.
CHAPTER 6
He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.
1. Therefore--Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14).
leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin].
the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (He 5:12).
let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.
perfection--the matured knowledge of those who are "of full age" (He 5:14) in Christian attainments.
foundation of--that is, consisting in "repentance."
repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.
2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Jamieson-Fausset-Brown
2. the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (He 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare He 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford].
resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment--judgment fraught with eternal consequences either of joy or of woe.
2. the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (He 9:10, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare He 6:4). Greek, "baptismoi," plural, including Jewish and Christian baptisms, are to be distinguished from baptisma, singular, restricted to Christian baptism. The six particulars here specified had been, as it were, the Christian Catechism of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious elementary instruction of Jews would be the teaching them the typical significance of their own ceremonial law in its Christian fulfilment [Alford].
resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment--judgment fraught with eternal consequences either of joy or of woe.
3And this will we do, if God permit.
Jamieson-Fausset-Brown
3. will we do--So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
if God permit--For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Php 2:13). The "for" in He 6:4 refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (He 6:7).
3. will we do--So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
if God permit--For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Php 2:13). The "for" in He 6:4 refers to this: I say, if God permit, for there are cases where God does not permit, for example, "it is impossible," &c. Without God's blessing, the cultivation of the ground does not succeed (He 6:7).
The Pulpit Commentary
And this will we do (cf. let us do; ποιήσωμεν, A, C, D, La) if God permit; i.e. press on to perfection, as aforesaid, if only (as we firmly hope and trust, see Heb_6:6, etc) you are still in a state in which God will permit advance; for (as is set forth in the following verses) there may be a retrogression from which recovery is impossible.
And this will we do (cf. let us do; ποιήσωμεν, A, C, D, La) if God permit; i.e. press on to perfection, as aforesaid, if only (as we firmly hope and trust, see Heb_6:6, etc) you are still in a state in which God will permit advance; for (as is set forth in the following verses) there may be a retrogression from which recovery is impossible.
The Danger of Falling Away
4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
Jamieson-Fausset-Brown
4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
for those--"in the case of those."
once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in He 6:2, as once for all done," once enlightened" here answers); compare Ep 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," He 10:32, with He 10:26, where "knowledge of the truth" answers to it.
tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Ac 8:19, 20),
made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.
4. We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
for those--"in the case of those."
once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in He 6:2, as once for all done," once enlightened" here answers); compare Ep 5:26. This passage probably originated the application of the term "illumination" to baptism in subsequent times. Illumination, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics have baptism, not illumination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word "illuminated," He 10:32, with He 10:26, where "knowledge of the truth" answers to it.
tasted of the heavenly gift--tasted for themselves. As "enlightened" refers to the sense of sight: so here taste follows. "The heavenly gift"; Christ given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (Ac 8:19, 20),
made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.
5And have tasted the good word of God, and the powers of the world to come,
Jamieson-Fausset-Brown
5. tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (He 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (He 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on He 6:1,2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).
5. tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (He 4:1-16). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The world to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (He 6:2), the first Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on He 6:1,2). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (Col 3:4).
6If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
Jamieson-Fausset-Brown
6. If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Ga 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (He 6:1).
to renew them again--They have been "once" (He 6:4) already renewed, or made anew, and now they need to be "renewed" over "again."
crucify to themselves the Son of God--"are crucifiying to themselves" Christ, instead of, like Paul, crucifying the world unto them by the cross of Christ (Ga 6:14). So in He 10:29, "trodden under foot the Son of God, and counted the blood of the covenant, wherewith ... sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.
put him to an open shame--literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [Bleek in Alford]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew again," imply that they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life (Joh 10:28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mr 4:16, 17). At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (Jude 12), are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [Tholuck]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance" (Mt 13:12), so that he would have abided in them and not have fallen away" [Tholuck]. Such a one was never truly a Spirit-led disciple of Christ (Ro 8:14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in Mt 12:24, 31, 32); this, only by those inside.
6. If--Greek, "And (yet) have fallen away"; compare a less extreme falling or declension, Ga 5:4, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (He 6:1).
to renew them again--They have been "once" (He 6:4) already renewed, or made anew, and now they need to be "renewed" over "again."
crucify to themselves the Son of God--"are crucifiying to themselves" Christ, instead of, like Paul, crucifying the world unto them by the cross of Christ (Ga 6:14). So in He 10:29, "trodden under foot the Son of God, and counted the blood of the covenant, wherewith ... sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.
put him to an open shame--literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [Bleek in Alford]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew again," imply that they have been, in some sense, not the full sense, ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life (Joh 10:28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mr 4:16, 17). At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (Jude 12), are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [Tholuck]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance" (Mt 13:12), so that he would have abided in them and not have fallen away" [Tholuck]. Such a one was never truly a Spirit-led disciple of Christ (Ro 8:14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in Mt 12:24, 31, 32); this, only by those inside.
7For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:
Jamieson-Fausset-Brown
7. the earth--rather as Greek (no article), "land."
which drinketh in--Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
the rain that cometh oft upon it--not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often," Mt 23:37. The rain of heaven falls both on the elect and the apostates.
bringeth forth--as the natural result of "having drunk in the rain." See above.
herbs--provender.
meet--fit. Such as the master of the soil wishes. The opposite of "rejected," He 6:8.
by whom--rather as Greek, "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as English Version, namely, God and His Christ (1Co 3:9). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.
receiveth--"partaketh of."
blessing--fruitfulness. Contrast God's curse causing unfruitfulness (Ge 3:17, 18); also spiritually (Jr 17:5-8).
from God--Man's use of means is vain unless God bless (1Co 3:6, 7).
7. the earth--rather as Greek (no article), "land."
which drinketh in--Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
the rain that cometh oft upon it--not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often," Mt 23:37. The rain of heaven falls both on the elect and the apostates.
bringeth forth--as the natural result of "having drunk in the rain." See above.
herbs--provender.
meet--fit. Such as the master of the soil wishes. The opposite of "rejected," He 6:8.
by whom--rather as Greek, "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as English Version, namely, God and His Christ (1Co 3:9). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.
receiveth--"partaketh of."
blessing--fruitfulness. Contrast God's curse causing unfruitfulness (Ge 3:17, 18); also spiritually (Jr 17:5-8).
from God--Man's use of means is vain unless God bless (1Co 3:6, 7).
8But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
Jamieson-Fausset-Brown
8. that which--rather as Greek (no article), "But if it (the 'land,' He 6:7) bear"; not so favorable a word as "bringeth forth," He 6:7, said of the good soil.
briers--Greek, "thistles."
rejected--after having been tested; so the Greek implies. Reprobate ... rejected by the Lord.
nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (He 6:4, 6). The ground is not yet actually cursed.
whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (De 29:23); so as to the ungodly (Mt 3:10, 12; 7:19; 13:30; Joh 15:6; 2Pe 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mt 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (He 10:26, 27).
8. that which--rather as Greek (no article), "But if it (the 'land,' He 6:7) bear"; not so favorable a word as "bringeth forth," He 6:7, said of the good soil.
briers--Greek, "thistles."
rejected--after having been tested; so the Greek implies. Reprobate ... rejected by the Lord.
nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (He 6:4, 6). The ground is not yet actually cursed.
whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (De 29:23); so as to the ungodly (Mt 3:10, 12; 7:19; 13:30; Joh 15:6; 2Pe 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mt 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (He 10:26, 27).
9But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
Jamieson-Fausset-Brown
9. beloved--appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (He 6:10).
we are persuaded--on good grounds; the result of proof. Compare Ro 15:14, "I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.
things that accompany--Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare He 6:19). In opposition to "nigh unto cursing."
though--Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
9. beloved--appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (He 6:10).
we are persuaded--on good grounds; the result of proof. Compare Ro 15:14, "I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.
things that accompany--Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare He 6:19). In opposition to "nigh unto cursing."
though--Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
The Pulpit Commentary
For it is impossible for those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is not, of course, implied that the Hebrew Christians had fallen into the condition thus described, or were near it; only that such a condition might be, and that, if they went back instead of advancing, they might arrive at it. The process intimated is that of complete apostasy from the faith after real conscious enjoyment of the gifts of grace. In such a case the hopelessness of the fall is in proportion to the privileges once enjoyed. This is the drift of the passage, though other views have been taken of its meaning, which will be noticed below. "Once enlightened" denotes the first apprehension of the light, which could be but once; when those that saw not began to see (Joh_5:39); when the light of the gospel of the glory of Christ shone once for all upon believers (2Co_4:4); when (according to the cognate passage, Heb_10:26; cf. Heb_10:32) they received the knowledge of the truth. The verb φωτίζω means in the LXX." to enlighten by instruction," and was in common use in the early Church to express the enlightenment that accompanied baptism; whence baptism itself was called φωτισμός. Thus Justin Martyr ('Apol.' 1.62) says, Καλεῖται δὲ τοῦτο τὸ λοῦτρον φωτισμός ὡς φωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων Cf. the title of Chrysostom's 'Hem.' 49., Πρός τοὺς μέλλοντας φωτίζεσθαι, Since the expression was thus commonly used as early as Justin Martyr, there may probably be in the text a special reference to baptism as the occasion of the enlightenment. But, if so, more is meant by the phrase than "those who have been once baptized:" an inward spiritual illumination is plainly pointed to; and it would not have been said of Simon Magus that he had been "once enlightened" in the sense intended. And this is indeed the real meaning of φωτισμός as applied to baptism by Justin Martyr, as his explanation, above quoted, shows. So also Chrysostom, "The heretics have baptism, but not enlightenment (φωτισμα); they are baptized indeed as to the body, but in the soul they are not enlightened; as also Simon was baptized, but was not enlightened." This consideration is important in view of one misapplication of the passage before us, which will be noticed below. But, further, those whom it is impossible to renew unto repentance are supposed net only to have been enlightened, but also to have "tasted of the heavenly gift," the emphatic word here being apparently γενσαμένους: they have had experience as well as knowledge (cf. Psa_34:8, "Oh, taste and see that the Lord is good;" and 1Pe_2:3, "If so be ye have tasted that the Lord is gracious"). The word "gift" (δωρεά) is elsewhere used both for that of redemption generally (Rom_5:15-17), and especially, and most frequently, for the gift of the Holy Ghost (cf. 2Co_9:15, "Thanks be to God for his unspeakable Gift"). They have become also partakers of the Holy Ghost, not merely been within the range of his influence, but actually shared it; and tasted (the same word as before, and with the same meaning, though hero followed by an accusative) what is further spoken of. The expression ῥήματα occurs, Jos_21:45; Jos_23:15; Zec_1:13, for gracious Divine utterances. The idea of the Word of God being what is "tasted" may be suggested by Deu_8:3, quoted by our Lord in Mat_4:4, "Man shall not live by bread alone, but by every word that proeeedeth out of the month of God." By the powers (δυνάμεις) are to be especially understood (as in Heb_2:4 and elsewhere in the New Testament) the extraordinary ones in which the gift of the Holy Ghost was manifested, the χαρίσματα of the apostolic Church. But why said here to be μέλλοντος αἰῶνος? For the meaning of this expression, see under ἐνσχάτεν τῶν ἠμερῶν τούτων (Heb_1:1), and οἰκουμένην τὴν μέλλουσαν (Heb_2:5). It denotes the predicted age of the Messiah's triumph. And if (as has appeared most probable, and as μέλλοντος here seems evidently to imply) that age was regarded as still future, not properly beginning till the second advent, still the "powers" spoken of are of it, being earnests and foretastes of a new order of things (cf. Eph_1:14, where the "Holy Spirit of promise" is called "the earnest of our inheritance;" also 2Co_1:22; 2Co_5:5). There are other passages in which Christians are regarded as already in the dawn of the future daybreak, and irradiated by the coming glory. The falling away (παραεσόντας) after such enlightenment and such experience means (as aforesaid) total apostasy from the faith. This appears from the expressions that follow, and still more from those in the cognate passage, Heb_10:26-31. "Non relapses mode dicit in pristina, sed nova pernicie praeterlapsos a toto statu illo lautissimo, simulque a fide, spe, et amore" (Bengel). Such an utter apostasy was possible to Hebrews oscillating between Church and synagogue: they might be so drawn at last into the atmosphere of the latter as, with the unbelieving Jews, to reject with contumely, and so to themselves recrucify, the Son of God. The force of "to themselves" is illustrated by Gal_6:14, where St. Paul says that he so glories in the cross of Christ that through Christ the world is crucified to him, and he to the world; i.e. all fellowship between him and the world is broken off. So here the ἑαυτοῖς implies the breaking off of all fellowship with what a man is said to crucify. "They crucify again the Son of God, repeating what their fathers had done formerly when they gave him over to the death of the cross; and this, be it observed, still more culpably., since it is after personal experience proving him to be "the Son of God." And they not only make him as one dead to themselves: they also expose him (παραδειγματίζοντας: cf. Num_25:4, LXX) to the reproach and mockery of the world. "Ostentantes, scil aliis" (Bengel). The above explanation is adopted from Delitzsch. Be it observed next what is said of those who do this—not that no repentance can henceforth avail them, but that even unto repentance it is impossible to renew them. Such falling away after such experience precludes the possibility of repentance. On such persons the powers of grace have been exhausted. It is not in the nature of things that they should return to Christ, or see the things that belong unto their peace any more. The correspondence between the state here described and the consequence of the "blasphemy against the Holy Ghost" suggests itself at once; our Lord's words, in speaking of that unpardonable sin, being rightly supposed to point to obduracy in spite of experience of the Holy Spirit's power. Especially obvious is the correspondence with St. Luke's account of the Savior's warning—one of the not infrequent instances of resemblance between our Epistle and the writings of that evangelist. For St. Luke records the saying as spoken, not to the Jews on the occasion of their attributing Christ's works to Beelzebub, but to the disciples themselves, after a warning to them against "the leaven of the Pharisees," and against being moved by the fear of men, and immediately after the words, "He that denieth me before men shall be denied before the angels of God." Compare also the "sin unto death" spoken of by St. John (1Jn_5:16). Misconceptions of the drift of this passage, once prevalent, or possible, remain to be noticed.
(1) It has been from early times a main support of the strict Church discipline according to which deadly sin committed after baptism precludes re-admission to Church communion. It was so cited by Tertullian as early as the second century ('De Pudicitia,' cf. 20), and in the third used to justify the Novatians in their refusal of communion, even after penance, to the lapsi. The passage, as above explained, was really irrelevant, since it refers, not to the treatment by the Church of penitents, but to the impossibility of some persons being brought to penitence at all.
(2) The Catholic Fathers, rightly rejecting the Novatian position, generally understood the text as forbidding the iteration of baptism; thus turning it against the Novatians, who rebaptized those who joined their communion. So Ambrose, Theodoret, and others. But, though their position on this subject was in itself sound, the passage, as above explained, is as irrelevant to it as to that of the Novatians.
(3) This, and the other texts referred to in connection with it, have led some Christians to despair of salvation, however anxious for it, under the idea that they had themselves committed the unpardonable sin. This desperate view goes beyond that of the Novatians, who only precluded from Church communion, not of necessity from the mercies of God (Socrates, 'Hist. Eccl.,' 4.21). But the very state of mind of those who entertain such fears is a sign that they are not of those to whom this text applies. They cannot have entirely fallen from grace, if they have the grace to repent and long for pardon.
(4) Calvin's predestinarian views compelled him and his followers to do violence to the plain meaning of the passage. Holding the doctrine of the indefectibility of grace, which involved
(a) that one really regenerate cannot fall away, and
(b) that consequently one who falls away cannot have been really regenerate, he had to explain away the clauses descriptive of the grace enjoyed, as meaning only a superficial experience of it. With this view he laid stress on the word γευσαμένους as meaning "summis labris gustare." Only dogmatic prejudice could have suggested such a sense of the word as intended in this place, any more than in Heb_2:9, where it is plainly inadmissible. Nor can an impartial reader fail to see in the whole accumulation of pregnant clauses an intention of expressing the very reverse of a mere apparent and delusive experience of saving grace. The depth of the experience is, in fact, a measure of the hopelessness of the fall. Art. XVI. of the English Church is a protest against all the erroneous conclusions above specified.
Heb_6:7, Heb_6:8
For land which hath drunk in the oft-coming rain upon it, and bringeth forth herbs meet for them for whom (not, as in A.V., "by whom") it is also tilled, receiveth blessing from God; but if it beareth thorns and thistles (not, as in A.V., "that which beareth"), it is rejected, and nigh unto cursing, whose end is to be burned (literally, for burning; cf. Isa_44:15, ἵνα ᾗ ἀνθρώποις εἰς καῦσιν). The illustration is apt and close. Observe that the "land which hath drunk," etc., is the subject in Heb_6:8, as well as of Heb_6:7, as is shown by the absence of an article before ἐκφέρουσα. Hence the unproductive as well as the fruitful soil is supposed to have received, and not only received but imbibed also, abundant supplies of rain. Its failure is its own fault, and it is regarded as responsible for it, and deserving of its final fate. This exactly illustrates the case of those who "fall away" after not only receiving abundantly, but also taking in so as to be filled with the "gracious rain" of the Holy Spirit. The only difference is that in their case, free-will being a constituent of their productive power, the responsibility figuratively attributed to the land is real (cf. ἐκουσίως ἁμαρτανόντων, Heb_10:26). For similar illustrations drawn from unproductiveness in nature in spite of culture, cf. Isa_5:4 and Luke 28:23. The" blessing from God" refers to the view, pervading the Old Testament, of fruitfulness being the result and sign of the Divine blessing on the land (cf. Gen_27:27, "The smell of my son is as the smell of a field which the Lend hath blessed"). And it is further implied that incipient fruitfulness is rewarded by more abundant blessing, according to our Lord's words, Mat_13:12, "Whosoever hath, to him shall be given," and Joh_15:2, "Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." The "thorns and thistles," connected with a curse on the ground, seem suggested by Gen_3:17, Gen_3:18, Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἕργοις σου ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. LXX. (cf. "Cursed shall be the fruit of thy land," Deu_28:18). It is to be observed, further, that the land, though bearing thorns instead of fruit, is not spoken of as yet under the final curse, but only nigh unto it, so as to avoid even a remote suggestion that the Hebrew Christians had actually reached the hopeless state. But, unless fruitfulness should ensue, they are warned of the inevitable end by the fate of thorns and thistles, which is, not to be garnered, but to be burnt (cf. 2Sa_23:1-39. 6, "The sons of Belial shall be all of them as thorns thrust away … and they shall be utterly burned with fire in the same place;" cf. also Deu_29:23, "The whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth thereon"—a state of final hopeless barrenness).
But, beloved, we are persuaded, etc. Here, as in Heb_4:14, warning is succeeded by words of encouragement and hope. The reason for not only a hope, but even a persuasion, that God will keep them from apostasy, is given in the following verse.
For it is impossible for those who have been once enlightened, and have tasted of the heavenly gift, and have been made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come, and have fallen away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. It is not, of course, implied that the Hebrew Christians had fallen into the condition thus described, or were near it; only that such a condition might be, and that, if they went back instead of advancing, they might arrive at it. The process intimated is that of complete apostasy from the faith after real conscious enjoyment of the gifts of grace. In such a case the hopelessness of the fall is in proportion to the privileges once enjoyed. This is the drift of the passage, though other views have been taken of its meaning, which will be noticed below. "Once enlightened" denotes the first apprehension of the light, which could be but once; when those that saw not began to see (Joh_5:39); when the light of the gospel of the glory of Christ shone once for all upon believers (2Co_4:4); when (according to the cognate passage, Heb_10:26; cf. Heb_10:32) they received the knowledge of the truth. The verb φωτίζω means in the LXX." to enlighten by instruction," and was in common use in the early Church to express the enlightenment that accompanied baptism; whence baptism itself was called φωτισμός. Thus Justin Martyr ('Apol.' 1.62) says, Καλεῖται δὲ τοῦτο τὸ λοῦτρον φωτισμός ὡς φωτιζομένων τὴν διάνοιαν τῶν ταῦτα μανθανόντων Cf. the title of Chrysostom's 'Hem.' 49., Πρός τοὺς μέλλοντας φωτίζεσθαι, Since the expression was thus commonly used as early as Justin Martyr, there may probably be in the text a special reference to baptism as the occasion of the enlightenment. But, if so, more is meant by the phrase than "those who have been once baptized:" an inward spiritual illumination is plainly pointed to; and it would not have been said of Simon Magus that he had been "once enlightened" in the sense intended. And this is indeed the real meaning of φωτισμός as applied to baptism by Justin Martyr, as his explanation, above quoted, shows. So also Chrysostom, "The heretics have baptism, but not enlightenment (φωτισμα); they are baptized indeed as to the body, but in the soul they are not enlightened; as also Simon was baptized, but was not enlightened." This consideration is important in view of one misapplication of the passage before us, which will be noticed below. But, further, those whom it is impossible to renew unto repentance are supposed net only to have been enlightened, but also to have "tasted of the heavenly gift," the emphatic word here being apparently γενσαμένους: they have had experience as well as knowledge (cf. Psa_34:8, "Oh, taste and see that the Lord is good;" and 1Pe_2:3, "If so be ye have tasted that the Lord is gracious"). The word "gift" (δωρεά) is elsewhere used both for that of redemption generally (Rom_5:15-17), and especially, and most frequently, for the gift of the Holy Ghost (cf. 2Co_9:15, "Thanks be to God for his unspeakable Gift"). They have become also partakers of the Holy Ghost, not merely been within the range of his influence, but actually shared it; and tasted (the same word as before, and with the same meaning, though hero followed by an accusative) what is further spoken of. The expression ῥήματα occurs, Jos_21:45; Jos_23:15; Zec_1:13, for gracious Divine utterances. The idea of the Word of God being what is "tasted" may be suggested by Deu_8:3, quoted by our Lord in Mat_4:4, "Man shall not live by bread alone, but by every word that proeeedeth out of the month of God." By the powers (δυνάμεις) are to be especially understood (as in Heb_2:4 and elsewhere in the New Testament) the extraordinary ones in which the gift of the Holy Ghost was manifested, the χαρίσματα of the apostolic Church. But why said here to be μέλλοντος αἰῶνος? For the meaning of this expression, see under ἐνσχάτεν τῶν ἠμερῶν τούτων (Heb_1:1), and οἰκουμένην τὴν μέλλουσαν (Heb_2:5). It denotes the predicted age of the Messiah's triumph. And if (as has appeared most probable, and as μέλλοντος here seems evidently to imply) that age was regarded as still future, not properly beginning till the second advent, still the "powers" spoken of are of it, being earnests and foretastes of a new order of things (cf. Eph_1:14, where the "Holy Spirit of promise" is called "the earnest of our inheritance;" also 2Co_1:22; 2Co_5:5). There are other passages in which Christians are regarded as already in the dawn of the future daybreak, and irradiated by the coming glory. The falling away (παραεσόντας) after such enlightenment and such experience means (as aforesaid) total apostasy from the faith. This appears from the expressions that follow, and still more from those in the cognate passage, Heb_10:26-31. "Non relapses mode dicit in pristina, sed nova pernicie praeterlapsos a toto statu illo lautissimo, simulque a fide, spe, et amore" (Bengel). Such an utter apostasy was possible to Hebrews oscillating between Church and synagogue: they might be so drawn at last into the atmosphere of the latter as, with the unbelieving Jews, to reject with contumely, and so to themselves recrucify, the Son of God. The force of "to themselves" is illustrated by Gal_6:14, where St. Paul says that he so glories in the cross of Christ that through Christ the world is crucified to him, and he to the world; i.e. all fellowship between him and the world is broken off. So here the ἑαυτοῖς implies the breaking off of all fellowship with what a man is said to crucify. "They crucify again the Son of God, repeating what their fathers had done formerly when they gave him over to the death of the cross; and this, be it observed, still more culpably., since it is after personal experience proving him to be "the Son of God." And they not only make him as one dead to themselves: they also expose him (παραδειγματίζοντας: cf. Num_25:4, LXX) to the reproach and mockery of the world. "Ostentantes, scil aliis" (Bengel). The above explanation is adopted from Delitzsch. Be it observed next what is said of those who do this—not that no repentance can henceforth avail them, but that even unto repentance it is impossible to renew them. Such falling away after such experience precludes the possibility of repentance. On such persons the powers of grace have been exhausted. It is not in the nature of things that they should return to Christ, or see the things that belong unto their peace any more. The correspondence between the state here described and the consequence of the "blasphemy against the Holy Ghost" suggests itself at once; our Lord's words, in speaking of that unpardonable sin, being rightly supposed to point to obduracy in spite of experience of the Holy Spirit's power. Especially obvious is the correspondence with St. Luke's account of the Savior's warning—one of the not infrequent instances of resemblance between our Epistle and the writings of that evangelist. For St. Luke records the saying as spoken, not to the Jews on the occasion of their attributing Christ's works to Beelzebub, but to the disciples themselves, after a warning to them against "the leaven of the Pharisees," and against being moved by the fear of men, and immediately after the words, "He that denieth me before men shall be denied before the angels of God." Compare also the "sin unto death" spoken of by St. John (1Jn_5:16). Misconceptions of the drift of this passage, once prevalent, or possible, remain to be noticed.
(1) It has been from early times a main support of the strict Church discipline according to which deadly sin committed after baptism precludes re-admission to Church communion. It was so cited by Tertullian as early as the second century ('De Pudicitia,' cf. 20), and in the third used to justify the Novatians in their refusal of communion, even after penance, to the lapsi. The passage, as above explained, was really irrelevant, since it refers, not to the treatment by the Church of penitents, but to the impossibility of some persons being brought to penitence at all.
(2) The Catholic Fathers, rightly rejecting the Novatian position, generally understood the text as forbidding the iteration of baptism; thus turning it against the Novatians, who rebaptized those who joined their communion. So Ambrose, Theodoret, and others. But, though their position on this subject was in itself sound, the passage, as above explained, is as irrelevant to it as to that of the Novatians.
(3) This, and the other texts referred to in connection with it, have led some Christians to despair of salvation, however anxious for it, under the idea that they had themselves committed the unpardonable sin. This desperate view goes beyond that of the Novatians, who only precluded from Church communion, not of necessity from the mercies of God (Socrates, 'Hist. Eccl.,' 4.21). But the very state of mind of those who entertain such fears is a sign that they are not of those to whom this text applies. They cannot have entirely fallen from grace, if they have the grace to repent and long for pardon.
(4) Calvin's predestinarian views compelled him and his followers to do violence to the plain meaning of the passage. Holding the doctrine of the indefectibility of grace, which involved
(a) that one really regenerate cannot fall away, and
(b) that consequently one who falls away cannot have been really regenerate, he had to explain away the clauses descriptive of the grace enjoyed, as meaning only a superficial experience of it. With this view he laid stress on the word γευσαμένους as meaning "summis labris gustare." Only dogmatic prejudice could have suggested such a sense of the word as intended in this place, any more than in Heb_2:9, where it is plainly inadmissible. Nor can an impartial reader fail to see in the whole accumulation of pregnant clauses an intention of expressing the very reverse of a mere apparent and delusive experience of saving grace. The depth of the experience is, in fact, a measure of the hopelessness of the fall. Art. XVI. of the English Church is a protest against all the erroneous conclusions above specified.
Heb_6:7, Heb_6:8
For land which hath drunk in the oft-coming rain upon it, and bringeth forth herbs meet for them for whom (not, as in A.V., "by whom") it is also tilled, receiveth blessing from God; but if it beareth thorns and thistles (not, as in A.V., "that which beareth"), it is rejected, and nigh unto cursing, whose end is to be burned (literally, for burning; cf. Isa_44:15, ἵνα ᾗ ἀνθρώποις εἰς καῦσιν). The illustration is apt and close. Observe that the "land which hath drunk," etc., is the subject in Heb_6:8, as well as of Heb_6:7, as is shown by the absence of an article before ἐκφέρουσα. Hence the unproductive as well as the fruitful soil is supposed to have received, and not only received but imbibed also, abundant supplies of rain. Its failure is its own fault, and it is regarded as responsible for it, and deserving of its final fate. This exactly illustrates the case of those who "fall away" after not only receiving abundantly, but also taking in so as to be filled with the "gracious rain" of the Holy Spirit. The only difference is that in their case, free-will being a constituent of their productive power, the responsibility figuratively attributed to the land is real (cf. ἐκουσίως ἁμαρτανόντων, Heb_10:26). For similar illustrations drawn from unproductiveness in nature in spite of culture, cf. Isa_5:4 and Luke 28:23. The" blessing from God" refers to the view, pervading the Old Testament, of fruitfulness being the result and sign of the Divine blessing on the land (cf. Gen_27:27, "The smell of my son is as the smell of a field which the Lend hath blessed"). And it is further implied that incipient fruitfulness is rewarded by more abundant blessing, according to our Lord's words, Mat_13:12, "Whosoever hath, to him shall be given," and Joh_15:2, "Every branch that beareth fruit, he purgeth it, that it may bring forth more fruit." The "thorns and thistles," connected with a curse on the ground, seem suggested by Gen_3:17, Gen_3:18, Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἕργοις σου ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. LXX. (cf. "Cursed shall be the fruit of thy land," Deu_28:18). It is to be observed, further, that the land, though bearing thorns instead of fruit, is not spoken of as yet under the final curse, but only nigh unto it, so as to avoid even a remote suggestion that the Hebrew Christians had actually reached the hopeless state. But, unless fruitfulness should ensue, they are warned of the inevitable end by the fate of thorns and thistles, which is, not to be garnered, but to be burnt (cf. 2Sa_23:1-39. 6, "The sons of Belial shall be all of them as thorns thrust away … and they shall be utterly burned with fire in the same place;" cf. also Deu_29:23, "The whole land thereof is brimstone, and salt, and burning, that it is not sown, nor beareth, nor any grass groweth thereon"—a state of final hopeless barrenness).
But, beloved, we are persuaded, etc. Here, as in Heb_4:14, warning is succeeded by words of encouragement and hope. The reason for not only a hope, but even a persuasion, that God will keep them from apostasy, is given in the following verse.
10For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.
Jamieson-Fausset-Brown
10. not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.
your work--your whole Christian life of active obedience.
labour of love--The oldest manuscripts omit "labor of," which probably crept in from 1Th 1:3. As "love" occurs here, so "hope," He 6:11, "faith," He 6:12; as in 1Co 13:13: the Pauline triad. By their love he sharpens their hope and faith.
ye have showed--(Compare He 10:32-34).
toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare 2Ti 1:18). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.
10. not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.
your work--your whole Christian life of active obedience.
labour of love--The oldest manuscripts omit "labor of," which probably crept in from 1Th 1:3. As "love" occurs here, so "hope," He 6:11, "faith," He 6:12; as in 1Co 13:13: the Pauline triad. By their love he sharpens their hope and faith.
ye have showed--(Compare He 10:32-34).
toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare 2Ti 1:18). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.
The Pulpit Commentary
For God is not unrighteous to forget your work and the love (τοῦ κόπου in the Textus Receptus is ill supported, having, perhaps, been interpolated kern 1Th_1:3) which ye showed towards his Name, in that ye ministered to the saints, and do minister. It appears that the Hebrew Christians had formerly (some especial occasion being probably referred to) been active in their charity towards fellow-Christians in distress, and that such charity had not ceased. On this is grounded the persuasion that they will be kept steadfast in the faith. Those who had so shown their faith by their works would surely not be allowed to lose it. The very idea of the Divine justice implies that the use of grace, thus evidenced, will be rewarded by continuance of grace. Cf. Php_1:6, "Being confident of this very thing, that he which hath begun a good work in you will perfect it (ἐπιτελέσει) until the day of Jesus Christ; "where also there is reference to deeds of charity, shown in the case of the Philippians by their sympathy with the apostle in his bonds, which charity he prays may "abound yet more and more in knowledge and in all discernment." No difficulty need be felt in this reference to God's justice, as though it involved the doctrine of human merit, de congruo or de condigno, claiming reward as of debt. The simple and obvious view, that God, in virtue of his justice, will be most gracious to those who have used his grace, by no means contravenes the doctrine of all grace being the free gift of his bounty (cf. 1Jn_1:9; Rom_2:6, etc). Observe, too, as bearing on the idea of this passage, how the will to do the will of God is said by our Lord to be followed by knowledge of the doctrine (Joh_7:17), and how works of charity are the very tests of the final judgment (Mat_25:31, etc).
For God is not unrighteous to forget your work and the love (τοῦ κόπου in the Textus Receptus is ill supported, having, perhaps, been interpolated kern 1Th_1:3) which ye showed towards his Name, in that ye ministered to the saints, and do minister. It appears that the Hebrew Christians had formerly (some especial occasion being probably referred to) been active in their charity towards fellow-Christians in distress, and that such charity had not ceased. On this is grounded the persuasion that they will be kept steadfast in the faith. Those who had so shown their faith by their works would surely not be allowed to lose it. The very idea of the Divine justice implies that the use of grace, thus evidenced, will be rewarded by continuance of grace. Cf. Php_1:6, "Being confident of this very thing, that he which hath begun a good work in you will perfect it (ἐπιτελέσει) until the day of Jesus Christ; "where also there is reference to deeds of charity, shown in the case of the Philippians by their sympathy with the apostle in his bonds, which charity he prays may "abound yet more and more in knowledge and in all discernment." No difficulty need be felt in this reference to God's justice, as though it involved the doctrine of human merit, de congruo or de condigno, claiming reward as of debt. The simple and obvious view, that God, in virtue of his justice, will be most gracious to those who have used his grace, by no means contravenes the doctrine of all grace being the free gift of his bounty (cf. 1Jn_1:9; Rom_2:6, etc). Observe, too, as bearing on the idea of this passage, how the will to do the will of God is said by our Lord to be followed by knowledge of the doctrine (Joh_7:17), and how works of charity are the very tests of the final judgment (Mat_25:31, etc).
11And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
Jamieson-Fausset-Brown
11. And--Greek, "But."
desire--Greek, "earnestly desire." The language of fatherly affection, rather than command.
every one of you--implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in He 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (He 6:10), needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (He 10:36; 13:7). Compare "the full assurance of faith," He 10:22; Ro 4:21; 1Th 1:5.
unto the end--the coming of Christ.
11. And--Greek, "But."
desire--Greek, "earnestly desire." The language of fatherly affection, rather than command.
every one of you--implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in He 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (He 6:10), needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (He 10:36; 13:7). Compare "the full assurance of faith," He 10:22; Ro 4:21; 1Th 1:5.
unto the end--the coming of Christ.
The Pulpit Commentary
But we desire (ἐπιθυμοῦμεν—expressing earnest desire—οὐκ ἔιπε θέλω ἀλλ ὅ πατρικῆς ἤν φιλοστοργίᾳς καὶ πλέον τοῦ θέλειν ἐπιθυμοῦμεν, Chrysostom) that every one of you (all of you without exception) do show the same diligence unto the full assurance (or simply fullness; for the meaning of πληροφορία, of. Heb_10:22; 1Th_1:5; Col_2:2) of hope even to the end (i.e. evince the same diligence in this regard as you have already shown in your works of charity: "eandem in spe et fide quam in amore," Bengel).
But we desire (ἐπιθυμοῦμεν—expressing earnest desire—οὐκ ἔιπε θέλω ἀλλ ὅ πατρικῆς ἤν φιλοστοργίᾳς καὶ πλέον τοῦ θέλειν ἐπιθυμοῦμεν, Chrysostom) that every one of you (all of you without exception) do show the same diligence unto the full assurance (or simply fullness; for the meaning of πληροφορία, of. Heb_10:22; 1Th_1:5; Col_2:2) of hope even to the end (i.e. evince the same diligence in this regard as you have already shown in your works of charity: "eandem in spe et fide quam in amore," Bengel).
12That ye be not slothful, but followers of them who through faith and patience inherit the promises.
Jamieson-Fausset-Brown
12. be not--Greek, "become not." In He 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
followers--Greek, "imitators"; so in Ep 5:1, Greek; 1Co 11:1.
patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, He 6:15.
them who ... inherit the promises--Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which He 11:13, 39, 40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in He 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (He 6:13).
12. be not--Greek, "become not." In He 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
followers--Greek, "imitators"; so in Ep 5:1, Greek; 1Co 11:1.
patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, He 6:15.
them who ... inherit the promises--Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which He 11:13, 39, 40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in He 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (He 6:13).
The Pulpit Commentary
That ye become not slothful (νωθροὶ, the same word as was used in Heb_5:11, νωθροὶ ταῖς ἀκοαῖς. There, with regard to intelligence, they were accused of having already become so; here, n here a hopeful view is taken of their prospects, the writer delicately avoids implying that they were so yet in regard to their desire of making progress), but followers (i.e. following the example—surely a better English word than imitators) of them who through faith and patience inherit the promises. The present participle κληρονομούντων does not confine the sense of the expression to those who are now so inheriting. Abraham being presently adduced as an example, it refits to all who at any time so inherit, equivalent to, "the inheritors of." The drift is—Faith and patience are ever required in order that the Divine promises, however assured, may be inherited: these qualifications (in opposition to your being νωθροὶ) are what you want for securing your own inheritance.
That ye become not slothful (νωθροὶ, the same word as was used in Heb_5:11, νωθροὶ ταῖς ἀκοαῖς. There, with regard to intelligence, they were accused of having already become so; here, n here a hopeful view is taken of their prospects, the writer delicately avoids implying that they were so yet in regard to their desire of making progress), but followers (i.e. following the example—surely a better English word than imitators) of them who through faith and patience inherit the promises. The present participle κληρονομούντων does not confine the sense of the expression to those who are now so inheriting. Abraham being presently adduced as an example, it refits to all who at any time so inherit, equivalent to, "the inheritors of." The drift is—Faith and patience are ever required in order that the Divine promises, however assured, may be inherited: these qualifications (in opposition to your being νωθροὶ) are what you want for securing your own inheritance.
God's Promise to Abraham
13For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
Jamieson-Fausset-Brown
13. For--confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [Bengel].
13. For--confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [Bengel].
14Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
Jamieson-Fausset-Brown
14. multiplying ... multiply--Hebraism for superabundantly multiply.
thee--The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Ge 22:17, "thee," instead of "thy seed."
14. multiplying ... multiply--Hebraism for superabundantly multiply.
thee--The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Ge 22:17, "thee," instead of "thy seed."
15And so, after he had patiently endured, he obtained the promise.
Jamieson-Fausset-Brown
15. so--thus relying on the promise.
15. so--thus relying on the promise.
16For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
Jamieson-Fausset-Brown
16. for confirmation--not to be joined, as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, He 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.
16. for confirmation--not to be joined, as English Version, to "an oath"; but to "an end" [Alford]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, He 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.
17Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
Jamieson-Fausset-Brown
17. Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (He 6:18).
willing ... counsel--Greek, "willing ... will"; words akin. Expressing the utmost benignity [Bengel].
more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [Bengel].
heirs of promise--not only Abraham's literal, but also his spiritual, seed (Ga 3:29).
17. Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (He 6:18).
willing ... counsel--Greek, "willing ... will"; words akin. Expressing the utmost benignity [Bengel].
more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [Bengel].
heirs of promise--not only Abraham's literal, but also his spiritual, seed (Ga 3:29).
18That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
Jamieson-Fausset-Brown
18. immutable--Translate, as in He 6:17, "unchangeable."
impossible ... to lie--"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation--under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Is 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Ac 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.
lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.
set before us--as a prize for which we strive; a new image, namely, the race course (He 12:1, 2).
18. immutable--Translate, as in He 6:17, "unchangeable."
impossible ... to lie--"ever to lie"; this is the force of the Greek aorist [Alford]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation--under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Is 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Ac 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.
lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.
set before us--as a prize for which we strive; a new image, namely, the race course (He 12:1, 2).
An Anchor of the Soul
19Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
Jamieson-Fausset-Brown
19. Hope is found represented on coins by an anchor.
sure and steadfast--sure in respect to us: steadfast, or "firm" [Alford], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [Theophylact].
which entereth into that--that is the place
within the veil--two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. Estius explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil--Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
19. Hope is found represented on coins by an anchor.
sure and steadfast--sure in respect to us: steadfast, or "firm" [Alford], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [Theophylact].
which entereth into that--that is the place
within the veil--two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. Estius explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil--Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
20Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.
Jamieson-Fausset-Brown
20. The absence of the Greek article requires Alford's translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [Chrysostom]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.
20. The absence of the Greek article requires Alford's translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [Chrysostom]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.
THE HOLY BIBLE
Hebrews
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
KING JAMES VERSION
HOLY
BIBLE
BIBLE
KING JAMES VERSION
TAP THE BIBLE TO OPEN IT
“Thy word is a lamp unto my feet, and a light unto my path.” — PSALM 119:105