Ibrani 6:1

Bahasa Indonesia Sehari-hari

Sebab itu marilah kita tinggalkan asas-asas pertama dari ajaran tentang Kristus dan beralih kepada perkembangannya yang penuh. Janganlah kita meletakkan lagi dasar pertobatan dari perbuatan-perbuatan yang sia-sia, dan dasar kepercayaan kepada Allah,

Parallel Translations

Alkitab Terjemahan Baru
Sebab itu marilah kita tinggalkan asas-asas pertama dari ajaran tentang Kristus dan beralih kepada perkembangannya yang penuh. Janganlah kita meletakkan lagi dasar pertobatan dari perbuatan-perbuatan yang sia-sia, dan dasar kepercayaan kepada Allah,

Alkitab Terjemahan Lama
Sebab itu baiklah kita berhenti daripada menerangkan pengajaran Kristus yang mula-mula itu, langsungkanlah kepada kesempurnaan: Janganlah lagi kita membubuh alas, yaitu dengan pengajaran hal tobat daripada perbuatan yang membawa kepada mati, dan iman kepada Allah,

Contextual Overview

¹ Therefore leauyng the doctrine of the begynnyng of Christe, let vs go foorth vnto perfection, not laying agayne the foundatio of repentaunce from dead workes, and of fayth towarde God, ² Of the doctrine of baptismes, and of laying on of handes, and of resurrection of the dead, and of eternall iudgement. ³ And this wyll I do, yf God permit. ⁴ For it can not be that they which were once lighted, and haue tasted of the heauenly gyft, and were become partakers of the holy ghost, ⁵ And haue tasted of the good worde of God, and the powers of the worlde to come: ⁶ And they fall away, shoulde be renued agayne into repentaunce, hauyng crucified to the selues the sonne of God a fresshe, and made a mocke of hym. ⁷ For the earth which drynketh in the rayne that commeth oft vppon it, and bringeth foorth hearbes meete for them by whom also it is dressed, receaueth blessyng of God: ⁸ But that grounde whiche beareth thornes and bryers, is reproued, and is nye vnto cursyng, whose ende is to be burned.

Bible Verse Review
  from Treasury of Scripure Knowledge

leaving: Hebrews 5:12-14

principles of the doctrine: or, word of the beginning, Mark 1:1, John 1:1-3, 1 Timothy 3:16

let: Hebrews 7:11, Hebrews 12:13, Proverbs 4:18, Matthew 5:48, 1 Corinthians 13:10, 2 Corinthians 7:1, Ephesians 4:12, Philippians 3:12-15, Colossians 1:28, Colossians 4:12, James 1:4, 1 Peter 5:10, 1 John 4:12

laying: Matthew 7:25, Luke 6:48, 1 Corinthians 3:10-12, 1 Timothy 6:19, 2 Timothy 2:19

repentance: Isaiah 55:6, Isaiah 55:7, Ezekiel 18:30-32, Zechariah 12:10, Matthew 3:2, Matthew 4:17, Matthew 21:29, Matthew 21:32, Mark 6:12, Acts 2:38, Acts 3:19, Acts 11:18, Acts 17:30, Acts 20:21, Acts 26:20, 2 Corinthians 7:10, 2 Timothy 2:25, 2 Timothy 2:26

dead: Hebrews 9:14, Galatians 5:19-21, Ephesians 2:1, Ephesians 2:5

faith: Hebrews 11:6, John 5:24, John 12:44, John 14:1, 1 Peter 1:21, 1 John 5:10-13

Reciprocal: Isaiah 30:26 - bindeth Ezekiel 40:22 - and they Ezekiel 41:7 - there was Acts 18:26 - expounded 1 Corinthians 14:20 - not 2 Corinthians 13:9 - even Philippians 3:13 - forgetting Colossians 2:13 - dead 1 Peter 3:15 - the hope 2 John 1:9 - the doctrine

Cross-References

Genesis 1:28
And God blessed them, and God sayde vnto them: be fruitefull, & multiplie, and replenishe the earth, & subdue it, and haue dominion of the fisshe of the sea, and foule of the ayre, & of euery lyuing thing that moueth vpon the earth.

Gill's Notes on the Bible

Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ.

Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could:

not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus,

repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews f say,

"when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that,

על ידי קרבנו הוא יחרט, "by the means of his offering he repents".''

But now, under the Gospel dispensation, believing Jews, as these were to whom the apostle writes, were not to learn the doctrine of repentance from slain beasts, or to signify it in this way; since repentance and remission of sins were preached most clearly to them in the name of Christ: nor were they to lay again another part of this foundation, or a second article of the Jewish creed,

and of faith towards God; which article is expressed in language agreeable to the Jewish dispensation; whereas evangelical faith is usually called the faith of Christ, or faith in Christ, or towards our Lord Jesus Christ; but this respects faith in God, as the God of Israel: hence says our Lord to his disciples, who were all Jews, "ye believe in God": ye have been taught, and used to believe in God, as the God of Israel; "believe also in me", as his Son and the Messiah, and the Mediator between God and man, John 14:1, so that now they were not only to have faith towards God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners, without the intermediate use of sacrifices.

f Nizzachon Vet. p. 11. Ed. Wagenseil.

Barnes' Notes on the Bible

Therefore - “Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace - as much as strong meat is for those of mature years - leave now the elements of Christian doctrine, and go on to understand its higher mysteries.” The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving - Dismissing; intermitting; passing by the consideration of with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. “Let us advance to a higher state of knowledge than the mere elements of the subject.” On the sense of the word “leaving,” or quitting with a view to engage in something else, see Matthew 4:20, Matthew 4:22; Matthew 5:24.

The principles - Margin: “The word of the beginning of Christ.” Tyndale renders it: “let us leave the doctrine pertaining to the beginning of a Christian man.” Coverdale, “let us leave the doctrine pertaining to the beginning of a Christian life.” On the word “principles” see the note on Hebrews 5:12. The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, “let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed.” The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger; and in writing to them he was not content to discuss the elements of religion as being alone suited to their condition, but would have them make higher attainments, and advance to the more elevated principles of the gospel.

Of the doctrine - Literally, “the word” - λόγον logon - “reason, or doctrine of the beginning of Christ.” That is, the word or reason that pertains to the elements of his system; the first principles of Christian doctrine.

Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of him and his religion. Most probably it is the latter - what pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on - Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection - compare the notes on Hebrews 2:10. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to” such an advance as would secure them from the danger of apostasy.” If it should be said, however, that the word “perfection” is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked:

(1)That this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing - however reasonable - is no proof in itself that it is ever done.

(2)It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

(3)There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation - Not laying down - as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very cornerstones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works - From works that cause death or condemnation; or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms. It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion, consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death, (compare the notes on Ephesians 2:1), whether it be in open transgression, or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin, and a purpose to turn from it; see the note on Matthew 3:2.

And of faith toward God - see the note on Mark 16:16. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith “in the Lord Jesus” that is spoken of; see Acts 20:21. Here, however, faith “in God” is particularly referred to. But there is no essential difference. It is faith in God in regard to his existence and perfections, and to his plan of saving people. It includes, therefore, faith in his message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God - “the God and Father of our Lord Jesus Christ;” and he who believes in the true God believes in him as Father, Son, and Holy Spirit; the Author of the plan of redemption, and the Saviour of lost people. No one can believe “in the true God” who does not believe in the Saviour; compare John 5:23; John 17:3. He who supposes that he confides “in any other” God than the Author of the Christian religion, worships a being of the imagination as really as though he bowed down to a block of wood or stone. If Christianity is true, there is no such God as the infidel professes to believe in, any more than the God of the Brahmin has an existence. To believe “in God,” therefore, is to believe in him as he “actually exists” - as the true God - the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no “confidence” in the God that made him?

Clarke's Notes on the Bible

CHAPTER VI.

We must proceed from the first principles of the doctrine of

Christ unto perfection, and not lay the foundation a second

time, 1-3.

Those who were once enlightened, and have been made partakers

of the Holy Ghost and the various blessings of the Gospel, if

they apostatize from Christ, and finally reject him as their

Saviour, cannot be renewed again to repentance, 4-6.

The double similitude of the ground blessed of God, and bearing

fruit; and of that ground which is cursed of God, and bears

briers and thorns, 7, 8.

The apostle's confidence in them, and his exhortation to

diligence and perseverance, 9-12.

God's promise and oath to Abraham, by which the immutability of

his counsel is shown, in order to excite our hope, 13-18.

Hope is the anchor of the soul, and enters within the veil,

19, 20.

NOTES ON CHAP. VI.

Verse Hebrews 6:1. Therefore — Because ye have been so indolent, slow of heart, and have still so many advantages.

Leaving the principles of the doctrine of Christ — Ceasing to continue in the state of babes, who must be fed with milk-with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.

Let us go on unto perfection — Let us never rest till we are adult Christians-till we are saved from all sin, and are filled with the spirit and power of Christ.

The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah.

Let us go on unto perfection.-The original is very emphatic: επι την τελειοτητα φερωμεθα. Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.

Laying again the foundation of repentance — The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Hebrews 9:14 of this epistle; and in both places it seems to signify such works as deserve death-works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.

Faith toward God — Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy.

But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.