Bible Commentaries
Hebrews 6

Verses 1-8

Heb 6:1-8

AN EXHORTATION TO GO ON FROM THE STUDY

OF THE RUDIMENTS OF CHRISTIANITY, TO

PERFECTION IN CHRISTIAN KNOWLEDGE

Hebrews 6:1-8

Hebrews 6:1 ---Therefore, leaving the principles of the doctrine of Christ, —The word therefore (dio) is illative, showing the connection of what precedes with what follows. In the last paragraph, the Apos­tle avers that none but the perfect (teleioi) are capable of receiv­ing, digesting, and duly appropriating the more abstruse and diffi­cult themes of the Gospel. And hence he exhorts his Hebrew brethren to become perfect; to be no longer babes in Christ, but to go on with him to perfection in the knowledge of Divine things.

Hebrews 6:1 --- But not laying again the foundation, etc.—The first thing neces­sary in building, is to lay a foundation, and to lay it well. And the man who neglects this, and who, without a proper foundation, be­gins to build an edifice, will never accomplish much in the way of churches, and communities. There are certain fundamental principles of architecture. But equally puerile and absurd is the course of the man who keeps forever laying the foundation, and proceeds no fur­ther. The foundation is of course necessary; but the superstruc­ture is equally necessary to complete the building. And just so it is with regard to the spiritual edification of individuals, families, belonging to the Religion of Christ, a clear and correct under­standing of which is essential to all future progress in the Divine life; just as a foundation is necessary to a building, or as a knowl­edge of the English alphabet is essential to the study of the higher branches of English literature. But having once properly under­stood these elementary principles of the Christian Religion, we should henceforth go on to perfection in the knowledge of Christ.

These elementary principles of Christianity, as here laid down by our author, are:

(1) Repentance from dead works,—The word rendered re­pentance (metanoia) means properly a change of mind. It im­plies, therefore, that the sinner has obtained new views of Christ, of sin, and of holiness. He is made to realize that it was for him that Jesus wept, and bled, and died. And this conviction begets in his heart a godly sorrow for his sins. As he now looks on him who was pierced for his transgressions and bruised for his iniqui­ties, he is himself greatly grieved in spirit; and he resolves that with the help of God he will henceforth “cease to do evil, and learn to do well.” The resolution is no sooner formed than the change of life begins. His simple inquiry now is, “Lord, what wilt thou have me to do?” And having obtained an answer to this question, he no longer confers with flesh and blood; but with an humble, loyal, loving, prayerful, and obedient heart, he at once takes upon him the yoke of Christ, and submits in all things to his will and government.

Here then we have (1) a change of the understanding, arising through Divine grace from the force of the testimony submitted; a change of feeling, a deep sense of conviction wrought in the heart, by the aforesaid change of the understanding; (3) a change of the will, effected by the antecedent change of the heart; and (4) a change of conduct, growing out of the change of the will. Which of these four elementary changes constitutes what is properly called true and genuine repentance ? They are all essential links in the same chain of causation; and it may therefore be conceded that they are all implied in the word repentance. But the question is, not what is implied in this word, but rather what is expressed by it in the inspired writings. That it denotes a change, subsequent to that which is effected in the understanding by means of testimony, and even to that which follows as an immediate effect of this in the region of the affections, is manifest from such passages as the fol­lowing: “Now I rejoice,” says Paul, “not that ye were made sorry, but that ye sorrowed to repentance (eis metanoian) ; for ye were made sorry after a godly manner, that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death. For behold this self-same thing, that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehe­ment desire; yea, what zeal; yea, what revenge. In all things, ye have approved yourselves to be clear in this matter.” (2 Corinthians 7:9-11.) From this, it seems that Paul had, by a prudent and judi­cious presentation of facts and arguments in his first Epistle to the Corinthians, wrought a logical change in their understanding; and this change of judgment produced in turn a corresponding change in their feelings. Their hearts were now filled with godly sorrow. But neither of these changes constitutes repentance. It is some­thing which follows after all this in the chain of causation. Fbr says Paul, “Ye sorrowed to repentance” And again he says, “Godly sorrow worketh repentanceGodly sorrow, then, is es­sential to repentance, as an antecedent cause is always necessary to an effect. But repentance follows godly sorrow, as godly sorrow itself follows a certain class of our moral judgments.

Does repentance then consist in a change of the will, or in a change of conduct, or in both? Peter answers this question in Acts 3:19, where he says to the multitude, “Repent then, and turn, in order that your sins may be blotted out, that there may come times of refreshing from the presence of the Lord.” Here the word turn (epistrephate) expresses all that appertains to the required change of conduct; and as repentance is antecedent to this, it follows as a logical necessity from our premises that repent­ance consists essentially, in a change of the will. That the word repentance is often used in a more comprehensive sense, so as to include godly sorrow and also reformation of life is, I think, quite obvious from sundry passages of Scripture. The latter of these (reformation of life) is, indeed, clearly implied in the expression, “repentance from dead works.” But the essential element of re­pentance, in every case, is a change of the will. It consists simply in a perfect and unreserved submission of the will of the sinner to the will of God. This change is always the legitimate effect of godly sorrow in the heart, and always leads to a change of conduct, or a reformation in the life of the penitent believer.

“Dead works” are by many supposed to be the works of the Law. They are so called, it is alleged, because of their utter ineffi­ciency in the way of procuring life and salvation for the sinner. But is not this using the phrase in too limited a sense ? Are not all required to repent and turn from everything that is sinful and that leads to death, such as the works of the flesh enumerated in Galatians 5:19-21 ? The Apostle here seems to use the phrase “repentance from dead works” in its widest sense, embracing everything from which the sinner is required to turn in his conversion from dark­ness to light, and from the service of Satan to the service of God.

(2) Faith toward God.—“Faith,” we are told, “comes by hear­ing, and hearing by the word of God.” (Romans 10:17.) And hence John says, “These [things] are written that ye may believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name.” (John 20:31.) It is evident, there­fore, that the first element of Gospel faith is belief, a firm in­tellectual conviction, resting on the evidence submitted, that Jesus of Nazareth is the Messiah, the Son of the living God; and that there is, in fact, “no other name under heaven, given among men, whereby we must be saved.” (Acts 4:12.) Under favorable cir­cumstances, this conviction begets, as we have seen, godly sorrow in the heart; and, at the same time, some degree of confidence and trust in Christ, as the Son of God and Savior of sinners. But however strong may be the belief, or intellectual conviction of the sinner, touching the person and character of Jesus as the Son of God, his trust (which may be regarded as the second element of faith) both in God and in Christ will of necessity be comparatively weak until he repents. This arises necessarily out of the condi­tions of offered pardon. The promise of salvation is to those who believe, repent, and reform. How, then, can the impenitent sinner trust confidently in God or in Christ? Manifestly, this is impossi­ble. He may indeed under the firm persuasion that Jesus has by the grace of God tasted death for every man, cherish some degree of hope, and repose some degree of trust in God, even before he fully repents of his sins, and resolves to reform his life; nay, in­deed, this he must do, if he ever repents. But it is not until the will of the sinner is wholly subjected to the will of God, that he can fully trust in God, and rely on him for every needed blessing. And hence it is that faith and repentance have a mutual and reflex influence on each other. Faith leads to repentance; while repent­ance again serves very greatly to increase our faith; and especially, that element of it which relates to the heart, and which we call trust in God. And hence it is perhaps, that in this summary of the rudiments of the Christian Religion, faith is placed after repent­ance; because it is the faith of the heart, to which the Apostle has here special, though not exclusive, reference—his main object in the whole Epistle being to persuade his brethren to repent from all dead works, and to trust in God through Christ for every needed blessing. As he says also in Rom. 10: 10, “For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation/’ And again he says in the same Epistle, “But to him that worketh not but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” (Rom. 4:5.)

It is scarcely necessary to add, that faith in God implies also faith in the Lord Jesus Christ and in the Holy Spirit; for the Father, Son, and Holy Spirit are one God (Deut. 4: 4); so that he who honoreth not the Son, honoreth not the Father who sent him (John 5: 23); and he who blasphemes against the Holy Spirit blasphemes against God (Matt. 12: 31, 32; Acts 5: 4). It is all folly to profess to believe in God, while we reject the claims of Christ as the Savior of the world. “This is life eternal, that they might know thee the only true God and Jesus Christ whom thou hast sent.” (John 17: 3.)

(3) Of the doctrine of baptisms,—This is given as the third elementary principle of the Christian Religion. But why does our author speak of baptisms (baptismoi) in the plural number? And how is this to be reconciled with what he says in Eph. 4:5: “[There is] one Lord, one faith, one baptism”? In answer to these queries, it is alleged (a) that the Apostle refers here not only to Christian baptism, as in Eph. 4: 5, but also to the baptism of John, the baptism of Jewish proselytes, and the divers Jewish washings referred to in 9: 10. (Bleek, Hofmann, Delitzsch, Alford). But with what propriety could all these be ranked under the head of Christian doctrine? Why should the baptism of John and the va­rious Jewish washings be treated as elementary principles of the Christian Religion? On the same principle, it seems to me, we might arrange and classify all the rites and ceremonies of the Law, as elements of the doctrine of Christ, (b) Some think that the plural is used here for the singular; and that nothing more is really intended than the one ordinance of Christian baptism, as in Eph. 4: 5. (Syr. Version, Stuart.) But if so, why does our author use the plural number, when he might have so readily used the singu­lar? Such an arbitrary use of words is not in harmony with the usual accuracy of the inspired writers, (c) Others suppose that our author has reference to the several acts of baptism, three thou­sand of which were performed on the day of the opening of Christ’s reign on Earth. (Theodoret, Storr.) But in reply to this, it is enough to say that it is not of any special acts of faith, re­pentance, baptism, etc., that our author is here speaking, but of certain elementary and fundamental principles and elements of the kingdom of Christ, (d) Others again think that the allusion is to trine-immersion, or the threefold dipping of confessing penitents. (DeWette, etc.) But of such an ordinance, the New Testament knows nothing. The practice of trine-immersion is post-apostolic, and has no sanction whatever in the word of God.

Is there then a plurality of baptisms under the reign and admin­istration of the Lord Jesus, and which may therefore be ranked with the rudiments of the doctrine of Christ? If so, what are they?

That every believing confessing penitent is required to be bap­tized, or immersed, in water, is manifest from such passages as the following: Matthew 28:19; Acts 2:38 Acts 8:12 Acts 8:36-37 Acts 10:47-48, etc. This is always to be done, as appears from these Scriptures, in the name of the Lord Jesus; and the candidate is in all cases baptized into (eis) the name of the Father, and of the Son, and of the Holy Spirit. It is therefore one baptism, and but one. And hence Paul argues from this the necessity of there being but one body, ani­mated by one Spirit, and governed by one supreme Head. (Ephesians 4:3-16.) There is then unquestionably one baptism in water, and but one, in which all penitent believers put on Christ (Galatians 3:27), and are all immersed into the one body (1 Corinthians 12:13). But is this all? Is there no other baptism to be administered under the reign of Christ? In Matthew 3:12, we have the testimony of John the Baptist, that Christ would be a Baptizer, as well as himself. Speaking to the vast multitudes that came to be baptized by him, he said, “I indeed baptize you in (en) water unto repentance; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear; he shall baptize you in (en) the Holy Spirit and in fire; whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.” (Matthew 3:11-12.) John did not, and could not, unerringly know the hearts of the people. He was ever liable to be deceived; and he no doubt baptized some very un­worthy persons. But not so with the Baptizer who was to come after him. He would thoroughly separate the good from the bad; and the former, here represented by the wheat, he would baptize in the Holy Spirit (John 7:37-39; Acts 2:38; Ephesians 5:18) ; but the latter, represented by the chaff, he would baptize in fire. See 2 Thessalonians 1:7-10; 2 Peter 3:7 2 Peter 3:10; Revelation 20:15.

We have then under the reign of Christ, as elementary ordi­nances of the New Economy (1) a baptism in water, in which all penitent believers who confess Christ are introduced into his body; (2) a baptism in the Holy Spirit, administered by Christ himself to all who are really begotten by the Spirit and born of water; and (3) a baptism in fire, by means of which the wicked will all be finally overwhelmed in sufferings. See references. Are not these, then, the baptisms of which our author here speaks? If so, it may be asked, Then why does he not use the word baptisma instead of baptismos? The former is the common term used for baptism in the New Testament; and the latter is used in both Mark 7:4 Mark 7:8, and Hebrews 9:10, for Jewish washings. There seems therefore to be some weight in this objection; but it is perhaps only in appearance, as these words are both derivatives from bap- tizo and each signifies a dipping or an immersion. And besides, Josephus uses baptismos in speaking of John’s baptism. (Ant. xviii. 5, 2). I am therefore, on the whole, inclined to the opinion, that it is to these three baptisms that our author here refers. If this is not his meaning, then I think we must accept the first hypothesis as advocated by Bleek, Hofmann, and others.

(4)And of laying on of hands,—The laying on of hands is a natural sign, indicating the bestowment of any gift, trust, or bless­ing. And hence we find that in the primitive Church, hands were imposed (a) in imparting spiritual gifts (Acts 8:17); (b) in healing the sick (Acts 28:8) ; and (c) in ordaining men to the work of the ministry (Acts 6:6 Acts 13:3 Acts 14:23; 1 Timothy 4:14 1 Timothy 5:22). The last only is an established ordinance of the Church. It is to be observed throughout the entire period of the regeneration, while the Son of man shall sit on the throne of his glory, and while the Apostles shall sit on twelve thrones judging the redeemed Is­rael of God. And hence it is manifest that the doctrine of this or­dinance involves also the whole subject of ordination and church organization. For the command to lay hands suddenly on no man (1 Timothy 5:22), implies of necessity the consideration of the sev­eral classes of church officers, together with their prescribed func­tions and scriptural qualifications, as well as the condition of the Church itself, and the special fitness or unfitness of the individual for the work to which he is about to be consecrated. Most appro­priately therefore is this ordinance ranked among the rudiments of Christian doctrine.

(5)And of resurrection of the dead,—In the original Greek, the word answering to resurrection (anastasis) is anarthrous, being sufficiently defined by the adjunct which follows. But the ar­ticle is required by our English idiom, and the whole phrase should be rendered, “And of the resurrection of the dead.’’ This elemen­tary doctrine of the Christian Religion was denied by the Saddu- cees (Matthew 22:23), and by the heathen philosophers generally (Acts 17:32) ; but the Apostles often dwell on it as a fundamental doctrine of the Gospel, showing that through Christ all will be raised from the dead, to be judged for the deeds done in the body. See references.

Hebrews 6:2 ---And of eternal judgment.—Many of God’s judgments are now of only temporary duration; because they are designed for our correction and discipline. (2 Corinthians 4:17; Hebrews 12:6-11.) But not so with the final and general judgment. It will never be reversed; and hence it will in its effects and consequences endure forever. The decree of Jehovah touching the character and destiny of man­kind after the judgment, is given by the Holy Spirit as follows: “He that is unjust, let him be unjust still; and he that is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still." (Revelation 22:11.) And accordingly, Christ closes his description of the general judg­ment, by saying that the wicked shall go away into everlasting (aionios) punishment; but the righteous, into everlasting (aion- ios) life. (Matthew 25:46.)

Hebrews 6:3 ---And this will we do, etc.—That is, we will, with the help of God, go on to perfection. The Apostle well knew that without God’s help, they could accomplish nothing. (John 15:5.) And hence while urging his brethren, by all the high motives of the Gospel, to greater diligence in making their calling and election sure, he is careful to remind them of the necessity of submitting to the will of God, and looking to him for help in all things.

Hebrews 6:4 ---For it is impossible—The word “/or” (gar) connects the main thought of the preceding paragraph with what follows. The object of the Apostle is to set before his readers the fearful import of the dangers to which they were exposed; and his idea is simply this: we must with the help of God strive earnestly to go on to perfection; for otherwise, we are in constant danger of apostatiz­ing, and so of placing ourselves beyond the possibility of recovery. For it is impossible, he says, to renew and save those who were once in covenant with Christ, but who have apostatized from him.

Various attempts have been made, but in vain, to soften the meaning of this expression. The fact is as plainly taught as it can be, both in the Scriptures and in history, that it is morally impossi­ble to bring some men to repentance. Their hearts have been so hardened by sin, that no power consistent with the will and gov­ernment of God can soften them. These persons may have been once truly converted to Christ, or they may not. To some of the latter class, Christ refers in Matthew 12:31-32. These clearly showed the desperate depravity of their hearts on that occasion by openly blaspheming the Holy Spirit; for which sin, Christ says, there is no forgiveness. But it is obviously of the former class, of those who had been once truly converted and afterward apostatized, that our author here speaks. This will appear more obvious as we pro­ceed with the exegesis of the several clauses of this paragraph.

Hebrews 6:4 ---those who were once enlightened,—In John 8:12, Christ says to the Jews, “I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.” And hence it is, that to be enlightened, is often given in the New Testa­ment as a characteristic mark of the true followers of Christ. Thus, for instance, our author reminds his Hebrew brethren, that after they were enlightened they endured a great fight of afflictions. (Hebrews 10:32.) And to the Ephesians he says, “Ye were once (pote) darkness; but now are ye light in the Lord: walk as children of light.” (Ephesians 5:8.) There can be no doubt therefore that the Apostle refers here to those who had been once translated from darkness to light, and from the power of Satan to God. See also Colossians 1:12; 1 Thessalonians 5:5; 1 Peter 2:9; 1 John 2:9-11.

Hebrews 6:4 ---and have tasted of the heavenly gift,—The word tasted (geu- samenous) means here as in 2: 9, to experience, to partake of. But what is the heavenly gift, of which our author speaks? Some say that it is Christ himself; some, that it is the Holy Spirit; some, the remission of sins; and some, the Lord’s Supper. But to me it seems most probable, that it is the new life which we enjoy in Christ; including of course remission of sins, justification, and all in fact that pertains to our present salvation. This view accords well with the context and also with many parallel passages. Thus, for example, in John 6: 33, Christ says, “The bread of God is he who cometh down from Heaven, and giveth life unto the world.” And in 20: 31, of the same narrative, John himself bears witness saying, “These things are written that ye might believe, and that believing ye might have life through his name.”

In some passages, the believer is said to have eternal life (John 3:36 John 5:24 John 6:47); and hence it is inferred by some that he can never die. And this is certainly true, if he continue to hold fast the beginning of his confidence steadfast even to the end of this mortal life. The true believer never dies; that is, he never dies while he is a true believer. For Christ says, “Whosoever liveth and believeth in me shall never die.” (John 11:26.) So long as we continue faithful, “Neither death, nor life, nor angels, nor princi­palities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord.” (Romans 8:38-39.) But be it observed, that it is only by metonymy that the Christian is now said to have eternal life. For this life is in Christ; and hence, as John says, “He that hath the Son hath life.” (1 John 5:12.) And in the verse immediately preceding, he says, “This is the record that God hath given to us eternal life, and this life is in his Son.” Beyond all doubt, then, there is eternal life in Christ; and everyone therefore who has the Son has also the life that is in him. But if he let go the Son, he is then himself cast off as a branch, and withers. (John 15:1-5.) And hence, as we learn, the actual enjoyment of eternal life is a matter that belongs to the future, and is an object of hope even with the Christian. It is the gift of God, through Jesus Christ, to be bestowed on all who perse­vere in well doing to the end of their earthly pilgrimage. So Christ and his Apostles both testify in many passages of the in­spired word. In Mark 10:29-30, for example, Christ says to his disciples, “Verily I say unto you, there is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or chil­dren, or lands, for my sake and the Gospel’s, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions: and in the world to come, eternal life.” And in like manner Paul says to Timothy, “Godliness is profitable unto all things, having the prom­ise of the life that now is, and of that which is to come.” (1 Timothy 4:8.) And again he exhorts Timothy to “lay hold on eternal life.” (1 Timothy 6:12). See also Matthew 25:46; Luke 18:30; John 12:25; Titus 1:5 Titus 3:7; 1 John 2:25.

So long, then, as a man abides in him who is himself the foun­tain of all life, he has life; and in a metonymical sense, he may be said to have eternal life. But if, by apostasy, he ever separates himself from Christ, then of course death is inevitable. (John 15:6; Colossians 3:3-4.) On any other hypothesis, the argument of the apostle in this paragraph, and indeed throughout this whole Epis­tle, is not only pointless, but it is also deceptive. If there is no possibility of falling from grace, and so forfeiting our claims to eternal life, then for what purpose was this Epistle written? And why all the warnings and admonitions to Christians that abound, not only in this Epistle, but also throughout the whole Bible ? God does not so deceive his children. He is too kind, too merciful, too benevolent, and too just, to allow anyone, speaking by the Holy Spirit, to alarm and terrify his people by either false representa­tions or delusive arguments. “By grace ye are saved through faith; and that not of yourselves, it is the gift of God,” bestowed freely on all them who persevere in well-doing to the end of life.

Hebrews 6:4 ---and were made partakers of the Holy Ghost.—To be made a partaker of the Holy Spirit is the peculiar favor of God vouchsafed to the Christian. The world cannot receive it, says Christ. (John 14:17.) But it is freely promised to all who by faith and obedi­ence put on Christ, and so walk in him. Thus, for instance, Paul says to the Galatians, “Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.” (Galatians 4:6.) And again he says to the Roman brethren, “but ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you.” (Romans 8:9-11.) This partaking of the Holy Spirit is therefore quite different from its enlightening and vivifying influences spoken of in the preceding context; and also from “the good word of God,” and the miraculous gifts and demonstrations of the Spirit referred to in the following context. The Apostle here speaks manifestly of the indwelling of the Spirit itself in the soul of the believer, according to the promise of Christ given in John 7:37-39, and the promise Peter as recorded in Acts 2:38. And hence we are again constrained to believe that the writer has reference here to persons who were once in cove­nant with God, and who for a time enjoyed all the blessings and benefits of his church on earth.

Hebrews 6:5 ---And have tasted the good word of God,—The Greek word for taste, (geuomai), is followed in the fourth verse by a noun in the genitive case; but here it is followed by a noun in the accusa­tive. These two constructions do not differ essentially from each other; and hence we sometimes find the genitive, as in 2: 9, where we would naturally expect the accusative. But when the two cases are used, as here, in connection with each other, a difference of meaning would seem to be intended by the author. And hence it is probable that the accusative case is used after the verb in this instance to denote the full and experimental enjoyment of “the good word of God,” and of the powerful demonstrations of the Holy Spirit, which none but the obedient believer in the kingdom of Christ is able to realize. (John 7:17; Romans 12:2.) To him, the good word of God sustained, as it is by the demonstrations of the Holy Spirit, is the food of the soul; sweeter to his taste than honey, yea, than the honey-comb.

Hebrews 6:5 ---and the powers of the world to come.—(mellontos aionos) of the coming age. The word powers (dunameis) has manifest refer­ence to the works of the Spirit in revealing the truth, supporting the truth, and carrying forward the work of redemption to its full and perfect consummation. The coming age is therefore identical, at least in part, with the Christian age, or the period of Christ’s mediatorial reign. Whether it extends beyond this limit, so as to embrace also the era of the New Earth, is worthy of consideration. See note on Hebrews 2:5. But certain it is that the writer embraces in this remark the whole Gospel dispensation.

There is therefore here, as Albert Barnes justly remarks, “a reg­ular gradation from the first elements of piety in the soul to its highest developments; and whether the Apostle so designed it or not, the language describes the successive steps by which the true Christian advances to the highest stage of Christian experience. The mind is (a) enlightened; then (b) it tastes of the heavenly gift, or has some experience of it; then (c) it is made to partake of the influences of the Holy Spirit; then (d) there is experience of the excellence and loveliness of the word of God; and (e) finally there is a participation, of the full powers of the new dispensation; of the extraordinary energy which God puts forth in the Gospel to sanctify and save the soul.” And hence it seems evident that the persons referred to by the Apostle, had the fullest evidence, both external and internal, as well as experimental, that the Gospel is the power of God for salvation to everyone that believes and obeys it.

Hebrews 6:6 ---If they shall fall away,—(kai parapesontas) and having fallen away. On this expression, Dr. Macknight remarks as fol­lows : “The verbs photistlientas, geusamenous, and genethentas, being all aorists, are rightly rendered by our translators in the past time; who were enlightened, have tasted, and were made partakers. Wherefore, parapesontas, being an aorist, ought likewise to have been translated in past time, have fallen away. Nevertheless, our translators following Beza, who without any authority from an­cient manuscripts, inserted in his version the word si (if), have rendered this clause, ‘if they shall fall away’; that this text might not appear to contradict the doctrine of the perseverance of the saints. But as no translator should take upon him to add to or to alter the Scriptures for the sake of any favorite doctrine, I have translated parapesontas in the past time, have fallen away, accord­ing to the true import of the word as standing in connection with the other aorists in the preceding verses.” It is therefore possible that a man may have been once enlightened, and have tasted of the heavenly gift, and been made a partaker of the Holy Spirit, and that he may have experienced the blessed sanctifying influences of the good word of God, sustained and supported by the powerful demonstrations of the reign of Heaven, and nevertheless fall away beyond the reach of recovery. “Let him [then] that thinketh he standeth, take heed lest he fall.” to renew them again to repentance:—To do this in the case of those who have apostatized from Christ is simply impossible. When the cord of life and love that binds the true believer to Christ, has been once completely severed, the parties so separated can never again be reunited. The case of the apostate is as hope­less as is that of Satan himself. Nothing remains for him but “a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries.” This is so clearly taught both here and in 10 : 26-29, that of the fact itself there can be no ques­tion. But why is it so? Is it owing simply to the fact that the heart of the apostate becomes so hardened by sin that no moral power can renew it? Or does God then also withdraw his con­verting and renewing power from every such abandoned sinner? That both are true seems very evident from such passages as the following: Gen. 6: 3; Num. 15: 30, 31; Prov. 1: 24-32; Isa. 55: 6; Hos. 4: 17; Rom. 1: 24, 26, 28; 2 Thess. 2: 11, 12.

Hebrews 6:6 ---seeing they crucify, etc.—We have given in this clause the characteristic spirit of that class of persons to whom the Apostle refers in our text. They would crucify, if they could, the Son of God afresh, and put him to an open shame. The mere backslider, though fallen, has still faith in Christ. It may be very weak, and almost ready to perish. But with proper care it may be revived and strengthened, and the poor repenting sinner will then mourn over his sins and transgressions, as one that mourns for an only son, or as “one that is in bitterness for his first-born.” But not so with the hardened apostate. He has no longer any trust and confi­dence in Christ. Hatred has taken the place of love in his heart, and esteeming the blood of the covenant wherewith he was sancti­fied an unholy thing, he tramples it under his feet in contempt, and if it were possible he would even crucify again the Son of God, and expose him to public reproach.

On this whole subject, Dean Alford makes the following very just and critical remarks: “In later times the great combat over our passage has been between the Calvinistic and Armenian expos­itors. To favor their peculiar views of indefectibility, the former have endeavored to weaken the force of the participial clauses as implying any real participation in the spiritual life. So Calvin, Beza, Owen, Tait, etc. Owen says, ‘The persons here intended are not true and sincere believers:—for (1) in their full and large description there is no mention of faith or believing, etc.’—But all this is clearly wrong, and contrary to the plainest sense of the terms here used. The writer even heaps clause upon clause to show that no such shallow tasting, no ‘primoribus tantum labris gustasse [no mere tasting with the top of the lips] is intended. And the whole contextual argument is against the view, for it is the very fact of these persons having veritably entered into the spiritual life, which makes it impossible to renew them afresh if they shall fall away. If they have never entered it, if they are unre­generate, what possible logic is it, or even common sense at all, to say that their shallow taste and partial apprehension, makes it im­possible to renew them? And what again to say that it is impossi­ble palin anakainizein [to renew again] persons in whose case no anakainismos [renewal] has ever taken place? If they never have believed, never have been regenerated, how can it be more difficult to renew them to repentance, than the heathen or any un­regenerate person ? Our landmark of exegesis must be to hold fast the plain simple sense of the passage, and recognize the fact that the persons are truly the partakers of the spiritual life—regenerate by the Holy Spirit.”

These critical reasonings and observations are not to be gain- sayed; they are, in fact, wholly unanswerable. But how painful it is after all this to hear from the same learned author such unautho­rized remarks as the following: “Elect, of course, they are not, or they could not fall away, by the very force of the term. But this is one among many passages, wherein the Scripture, as ever from the teaching of the church, we learn that elect and regenerate are not convertible terms. All elect are regenerate; but all regenerate are not elect. The regenerate may fall away; the elect never can.” Here the learned author certainly attempts to make a groundless distinction. Where in the Scriptures is it taught that some of the regenerate are not elect ?! Dean Alford was an able critic; but in his theological speculations he frequently errs.

Equally strange and absurd is the hypothesis of the good and venerable Albert Barnes. He says, “The passage proves that if true believers should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did or ever will fall from grace, and wholly lose his religion, I would answer unhesitatingly no” Why, then, all this earnest warning about a matter which never did occur, and which from the very nature of the case never can occur?! Why spend our time in solemnly warning the people to beware lest the heavens fall, if by the decrees and ordinances of Jehovah it is made absolutely impossible that they ever can fall ?!

Hebrews 6:7 ---For the earth, etc.—The word “for” introduces a compar­ison, the object of which is to show still further the necessity of growing in grace and in the knowledge of our Lord and Savior, and also to illustrate at the same time the awful consequences of not striving to bring forth in our lives the required fruits of the Gospel. Land, says our author, which has drunk in the rain which comes often upon it, and brings forth herbage fit for them on whose account it is also tilled, partakes of blessing from God; but bearing thorns and thistles, it is rejected as worthless, and is nigh unto a curse, whose end is for burning. In this passage the apostle refers for illustration to two kinds of land: the soil of the one is good, and imbibing the rain which falls frequently upon it, it brings forth herbs and plants suitable for those on whose account it is cultivated. And hence, as a consequence of this, it is blessed of God after the manner of the primitive blessing, by being made more fruitful. (Genesis 1:28.) See references. This soil represents the fruit-bearing Christian, who, as Hosea says, “shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.” (Hosea 14:5-6.) And again Christ says, “Every branch that beareth fruit he purgeth, that it may bring forth more fruit.” (John 15:2.)

Hebrews 6:8 ---But that which beareth thorns, etc.—There is some land which no ordinary cultivation can render productive. It may be plowed deep, and sowed with the best of seed; the rains and the dews may descend upon it, and the sunshine of heaven may warm and cherish it, but it is all in vain. Bringing forth nothing but thorns and thistles, it is rejected as unfit for cultivation, and is burned over, not to prepare it for future tillage, but, it may be, for the beasts of the field, or to prevent its injurious effects on the lands around it. This land represents those nominal Christians who bring forth no fruit to perfection. God will finally treat them as the farmer treats the barren soil. They are even now nigh unto cursing, like the barren fig-tree (Mark 11:21) ; and their end is for burning. They will all finally have their part in the lake of fire, “where their worm dieth not, and their fire is not quenched.”

Commentary on Hebrews 6:1-8 by Donald E. Boatman

Hebrews 6:1 --Wherefore leaving doctrine of the first principles

The initial steps are the simple things:

a. Isaiah 35:8 : Observe what Isaiah said: “Wayfaring man, though a fool, shall not err.”

b. These first principles are named in verses one and two,

They are not “left,” but serve as the foundation.

a. Not left in the sense that they are forsaken.

b. Paul, in 1 Corinthians 12, 13, discusses the gifts of the Spirit and says, faith, hope and love are greater.

Hebrews 6:1 --let us press on

Paul set the example, saying, “I press toward the mark.” Philippians 3:14.

The Christian that isn’t growing is going back toward the world,

Hebrews 6:1 --to perfection

a. Perfection is of God:

1. Psalms 18:32 : “The God that girdeth me with strength and maketh my way perfect.”

2. Psalms 138:8 : “Jehovah will perfect that which concerneth me.

Thy lovingkindness, O Jehovah, endureth forever.”

b. God is the standard:

1. Matthew 5:48 : “Ye therefore shall be perfect as your heavenly Father is perfect.”

The part of God’s Word in perfection—our guide is perfect.

a. James 1:25 : “But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth but a doer that worketh, this man shall be blessed in his doing.”

b. 2 Timothy 3:16-17 : “Every scripture inspired of God, is also profitable for teaching—.”

Our Saviour was perfect. See Hebrews 4:15 and Hebrews 5:9.

Hebrews 6:1 --not laying again a foundation

In building a house we do not leave the foundation, yet to be always at work building it would be ridiculous.

a. The structure ought to rise above the foundation.

b. One foundation for a building is sufficient.

God speaks of us as His building.

1 Corinthians 3:9 : “Ye are God’s building.”

Ephesians 2:22 : “In whom ye also are builded together—.”

Colossians 2:7 : . . . “rooted and builded up in Him.”

Hebrews 6:1 --of repentence

Some people are always in some scrape. They are always in need of forgiveness and repentance.

a. Repentance means that we do not continue in evil, occasionally regretting it.

b. John’s listeners needed to bring forth fruits worthy of repentance.

We are not to live in constant need of repentance, but to avoid evil.

Hebrews 6:1 --from dead works

The past of an individual is to be buried at baptism and ought never to need repenting of again.

What is “dead works”?

a. The vain effort to relieve a troubled conscience by legal obedience.

b. It is not service, but religious performances.

c. Newell has a unique idea here:

1. He says that Gentiles were commanded to repent of sins. Acts 8:22. They were never commanded to repent of dead works.

2. Milligan, however, feels that this is using the word in too limited a sense.

d. Works of the law were dead works, but surely “dead works” refers to all services of Satan.

Hebrews 6:1 --and of faith towards God

The initial faith that caused one to act for God must not be considered sufficient.

a. Genuine faith produces righteousness.

b. Few men disbelieve in a higher Power, but this is not sufficient. The Jew had a faith in God, What he needed was a faith that included Jesus Christ.

Hebrews 6:2 --of the teaching of baptisms

Why “baptisms” in the plural?

a. Chrysostom: Because they who returned to first principles abrogated their first baptism.

b. Calvin: “Baptisms” didn’t have reference to many baptisms but solemn rites or the stated days of baptizing.

c. John Owen, translator of Calvin’s commentary: “Some of these folk had been baptized by John, some were afterwards baptized only in the name of Christ (Acts 19:5); others were baptized in the name of the trinity.”

d. This may allude to the Levitical law, says Clarke, for they had immersions, sprinklings, washings.

e. Some say the two baptisms that John preached, baptism in the Holy Spirit and in fire. Matthew 3:11.

f. Newell says, “Plural because unto the Jews God had prescribed.”

1. John the Baptist’s baptism.

2. Christian baptism.

g. Milligan says, (1) a baptism in water in which all penitent believers who confess Christ are introduced into his body; (2) a baptism in the Holy Spirit administered by Christ himself to all who are really begotten by the Spirit and born of the water; and (3) a baptism in fire by means of which the wicked will all be finally overwhelmed in sufferings.

The point to gain is that it is an initiatory step, and one is not to sit on the edge of the baptistry.

Hebrews 6:2 --and of laying on of hands

The “laying on of hands” on the baptized was an apostolic practice by which miraculous gift of tongues, etc., was bestowed.

a. The evidence from scripture:

1. See Acts 8:14 b, 15: “Peter and John, who, when they were came down, prayed for them, that they might receive the Holy Spirit.” Hebrews 6:17 : “Then laid they their hands on them and they received the Holy Spirit.”

2. Acts 19:6 : Paul laid on his hands, and they spoke with tongues.

b. Two groups were able to impart gifts:

1. The apostles, Acts 19:6 : “And when Paul had laid his hands upon them and they spoke with tongues and prophesied.” 2 Timothy 1:6 : “—gift in thee through the laying on of my hands.”

2. The presbytery, 1 Timothy 4:14 : “Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery.”

3. The laying on of hands was also connected with bodily healings. Acts 5:12 : “By the hands of the apostles were many signs and wonders wrought among the people.” Cf. Acts 9:41; Acts 28:8.

It was also done to set aside men for special tasks:

a. The seven in Jerusalem set aside for the care of Grecian widows. Acts 6:6.

b. Paul and Barnabas. Acts 13:3.

A warning as in order; laying on of hands was not to be done hastily. 1 Timothy 5:22.

Hebrews 6:2 --and of resurrection of the dead

Does he mean “raised to walk in newness” from the dead, a spiritual condition, or does he mean a physical death?

a. Resurrection is a tenet of faith, a phase of the gospel.

1. Peter used the resurrection story to persuade the Jews of sin against God.

2. After this doctrine is believed, we are to press on to matters of life.

An Easter and Christmas religion is too apparent in our day, and no doubt was in theirs.

a. Many people go to church on Easter and sometimes on Christmas and never again during the year.

b. The resurrection is one of the primary things, for it is a part of the gospel. 1 Corinthians 15:1-5.

It was the judgment to come, included in Paul’s sermon, that terrified Felix. See Acts 24:25.

a. A fear or a confidence is not sufficient.

b. We are to build a wonderful Christian life on the foundation of our belief.

c. The fact that we are to be raised should be an inducement to repent and to live righteously.

Resurrection and judgment are connected with our Lord’s resurrection, Acts 17:31 and Acts 24:25.

Hebrews 6:2 --and of eternal judgment

An impelling motive is fear, a first principle.

a. A person who progresses in the Christian life has less fear in proportion to how much love is increased.

b. The reason some never repent is that they have never heard this doctrine of judgment.

The apostles were not afraid to preach this doctrine.

a. Paul used fear of judgment with Felix, Acts 24:25.

b. Peter used fear to move the people on Pentecost.

c. Jesus taught it.

Observe that six things have been named in the life that begin in relationship to Christ.

a. Repentance from dead works.

b. Faith toward God.

c. Baptisms.

d. Laying on of hands.

e. Resurrection from the dead.

f. Eternal judgment.

Hebrews 6:3 --and this will we do

“And this will we do” refers to Hebrews 6:1.

a. What will we do?

1. Leave the first principles. Hebrews 6:1.

2. Press on to perfection. Hebrews 6:1.

b. Paul uses the word “we”, perhaps to speak generally and personally.

Hebrews 6:3 --if God permit

This is a warning to the backslider.

a. Work now without delay, for there will not always be the opportunity for making progress.

b. Perhaps the Apostate has rejected God as in Noah’s evil day when God will not always strive. Genesis 6:3.

c. Remember Jacob could not change his promise although Esau begged. Hebrews 12:17.

There are other views on this expression.

a. Milligan: “This we will do with the help of God.”

b. Newell: “We beg you, guard your heart against that awful thought, that there are those truly seeking to get back to God whom He will not receive.”

Let us remember that there is an unpardonable sin.

a. The verses, Matthew 12:31-33 : All sin be forgiven but against the Holy Spirit. Hebrews 6:4 : It is impossible to renew them who have turned back into sin.

b. Jesus did not say all would be forgiven if men desired it, but that one sin could not be forgiven.

Study Questions

866. What does verse one say to leave?

867. Does it mean to forsake them?

868. Do we actually leave them or build upon them?

869. What are “first principles”? Do they refer to “rudiments” in Hebrews 5:12, or the “foundation” referred to in Hebrews 6:1?

870. Define “pressing on”.

871. Is a half-hearted attempt pressing on?

872. What did Paul say about pressing on in Philippians 3:14?

873. What is our standard of perfection?

874. Can we use God and Christ both as a standard?

875. How do we know Christ to be a perfect standard? Cf. Hebrews 4:15; Hebrews 5:9.

876. What part does the scripture have in perfection? See 2 Timothy 3:16-17.

877. Do we need any other guidebook according to this?

878. How many foundations are made when one is building a house?

879. How many should we have to build upon in our lives?

880. If a person spent a lifetime building a foundation on his house, would we consider him wise?

881. What verses speak of us as a building?

882. Does this verse condemn repentance?

883. What kind of person is in constant need of repentance?

884. What could be listed as “dead works”? Does “dead works” pertain to the law, since they were mentioned in Hebrews?

885. Should we have to continually repent of sins that have been buried in baptism?

886. Do we need to try to repent of some dead and buried sin?

887. If we truly repent of a sin, do we ever need to repent of it again?

888. Are we to repent of faith toward God, or does “faith” refer back to “Let us press on to perfection”?

889. How can we ever get to the place where we are not laying a foundation of faith?

890. What can you build upon if you are to press beyond the foundation of faith?

891. Does 1 Corinthians 13:13 have a bearing on the subject?

892. Is a life prompted by love greater than one prompted by faith? Explain.

893. Why does he say “faith toward God”?

894. Is baptism in Hebrews 6:2 singular or plural?

895. Why is baptism in the plural here? Did the Hebrews have two?

896. What baptism could be referred to? What have men suggested?

897. Is the Christian baptized more than once?

898. Were the early Christians who were first followers of John baptized the second time?

899. If baptism is an initial act of obedience, what should be expected to follow?

900. What does the laying on of hands refer to?

901. Who did the laying on of the hands?

902. Could all Christians impart special powers? Cf. Acts 8:15-17.

903. Could “the presbytery” refer to apostles who were considered elders?

904. What accompanied the laying on of hands?

905. Was it always to impart miraculous gifts? Cf. Acts 6:6; Acts 13:3.

906. Was this to be done with great care? Cf. 1 Timothy 5:22.

907. What “resurrection of the dead” is referred to, ours or Christ’s?

908. Is the doctrine of the Christ’s resurrection something to build upon?

909. Is our resurrection from the watery grave to be built upon?

910. Does the observance of Easter and the indifference until a year later indicate a spiritual illness like the Hebrews had?

911. How often did the apostles refer to the resurrection? With what subjects is it connected? Cf. Acts 24:15; Acts 17:31.

912. What special way did Peter use the doctrine of Christ’s resurrection on the day of Pentecost?

913. Do you suppose that some assume we will inherit eternal life regardless of failure to grow just because it is so freely promised?

914. How can eternal judgment be a foundation?

915. Is fear a very strong impelling motive?

916. Does fear decrease as love increases?

917. Should we preach the doctrine of eternal judgment?

918. What will we do according to verse one?

919. Why does he use the “we”? Has Paul failed to see the need of learning first principles?

920. Is he saying we will do this, or is there some doubt about the ability to accomplish it?

921. Is it the same expression as in James 4:15?

922. Is it a warning lest they fall into a state of apostasy so severe as to keep them from finding God’s help?

923. Name a day when God’s Spirit would not strive.

Hebrews 6:4 --For as touching those who were once enlightened

Obviously, full Christians are up for discussion.

a. Clarke’s commentary: “I do not consider them as having any reference to any person professing Christianity. They are not applicable to backsliders of any kind.”

b. Enlightenment refers to those who have known.

c. This expression is the mark of a true Christian.

1. Hebrews 10:32 : Paul points out that the Hebrew brethren were once enlightened and endured affliction.

2. Ephesians 5:8 “Now are ye light in the Lord.”

3. Colossians 1:12 : Saints in the light.

4. 1 Thessalonians 5:5 : Sons of light.

5. 1 Peter 2:9 : Into His marvelous light.

6. 1 John 2:10 : “He that loveth his brother abideth in light,” If “once enlightened” does not refer to Christian people, how many repetitions of enlightenment does it take to make one a Christian?

Notice the word “impossible” appears in this expression in the King James version.

a. In the American Standard it appears in Hebrews 6:6.

b. In the Greek it is in Hebrews 6:4 : “For impossible (it is) those once for all enlightened—”

Hebrews 6:4 --and tasted of the heavenly gift

God’s word should always be sweet to us, but to some it is not.

a. Milligan: “The word ‘tasted’ means to experience, partake.”

b. Newell: “—makes a difference in tasting and drinking.” (p. 187)

1. A person can “taste” and be lost, he says.

2. The drinkers are truly saved.

a) The drinker commits himself to what he drinks and is therefore saved.

b) He says thousands taste of the heavenly gift, eternal life, who never drink that water.

c) The context shows that he is desperate for a point of view.

What is meant, “the heavenly gift”?

a. See the scriptures that offer suggestions.

1. John 6:51 : Christ, the Living Bread that came down from heaven.

2. 1 Peter 2:3 : “. . . if ye have tasted that the Lord is gracious.”

3. Psalms 104:34 : Meditation of Him shall be sweet.

b. Others say it refers to the Holy Spirit. Acts 2:38.

c. Others say it refers to the new life.

1. John 6:33 : “The bread of God is He who cometh down from heaven and giveth life unto the world.”

2. John 4:1-14 : To the woman at the well.

3. John 3:36.

4. 1 John 5:12 : “—He who hath the Son hath life.”

Salvation in Christ is most likely meant, for in this section he names the word of God, Holy Spirit; so salvation remains.

a. Christ is a gift; grace is a gift.

b. The gift of salvation and Christ were experienced by these Hebrews.

Hebrews 6:4 --and were made partakers of the Holy Spirit

We are made partakers when we confess Jesus as Lord.a.

a. 1 Corinthians 12:3 : “No man can say Jesus is Lord, but in the Holy Spirit.” b. John 14:17 : “Even the Spirit of Truth whom the world can not receive; for it beholdeth Him not.” John 7:39 : “But this spake He of the Spirit, which they that believed on Him were to receive, for the Spirit was not yet given, because Jesus was not yet glorified.”

c. We are made partakers when we are baptized. Acts 2:38 : Gift of the Holy Spirit: Galatians 4:6 : “Because ye are sons, God sent forth the Spirit of his Son into your hearts, crying, Abba, Father.”

Newell says this is not the same as “sealed unto the day of redemption”. Ephesians 4:30.

a. Ephesians 4:30 : “Grieve not the Holy Spirit in whom ye are sealed.”

b. Ephesians 1:13-14 : “Ye were sealed.”

He says we can be a partner but never sealed, and uses Judas as an illustration. Who but a Christian has been a partaker of the Holy Spirit?

Hebrews 6:5 --and tasted the good word of God

Taste is a wonderful ability and is appreciated the most spiritually, for the Word of God is sweet. Psalms 19:10 : “Thy word is sweeter than honey.”

a. Psalms 119:103 : “—words sweeter than honey to my soul.”

b. John speaks of the Word, Revelation 10:10 : “It was in my mouth sweet as honey.”

Hebrews 6:5 --and the powers of the age to come

By faith we see in spirit the blessed immortality that is hid from our physical senses.

a. Milligan says this is the highest stage of Christian experience.

1. Enlightened.

2. Tasted of the heavenly gift.

3. Made to partake of the influences of the Holy Spirit.

4. Experience of the excellence of God’s Word.

5. Participation in the full powers of the new dispensation.

b. The pull of eternity, longing for heaven, is an experience that the redeemed feel.

c. Clarke suggests two opinions:

1. It perhaps refers to all the miracles that Jesus did.

2. The communications and foretastes of eternal blessedness and joys of the world to come.

d. It must refer to the experience of divine things to the end that you feel a powerful longing for heaven. Philippians 1:23 : “But I am in a strait betwixt the two, having the desire to depart and be with Christ, for it is very far better, 24 yet to abide in the flesh is far more needful for your sake.”

Hebrews 6:6 --and then fell away

Here we have a warning that much experience may be lost.

a. Let no man blame God after experiencing all this.

b. When we go astray, we are rushing headlong into ruin of our own accord.

c. Overconfidence may cause one to fall. 1 Corinthians 10:12.

What is the meaning of “fall away”?

a. This is not a participation in some sin in which a person has been tempted.

1. It is a renouncing of the grace of God.

2. It is a forsaking of the Word of God, extinguishing the light.

3. It is a relinquishing of a participation of the Holy Spirit.

4. It is an abandonment of desire for the advocate.

b. When a person comes to the place where he can be shown a passage of scripture and says, “I don’t care,” then he has fallen.

1. Jesus taught that men could fall away. John 15:6 : “If a man abide not in Me, he is cast forth as a branch, and is withered; and they gather them, and cast them into the fire and they are burned.”

“having fallen away” is a translation of this, as seen by the Word.

a. The Greek word is parapesontas.

1. It is an aorist participle of parapipto.

2. The word is parapipto—“fall away”.

a) The word is compounded from para meaning “alongside”, and piptein, “to fall”.

3. Thayer: “Hence to deviate from the right path, to turn aside, to wander, In scripture to fall away from the true faith, from Christianity.”

4. This is the only place in the New Testament that this word appears.

b. A second Greek word for “falling away” is aphistemi.

1. It means to separate from, either by one’s will (voluntarily) or by the will of another.

2. Observe the use of the word, Newell, p. 192.

a) Four times in Luke: Luke 2:37 : “Anna departed not from the temple.” Luke 4:13 : “And when the devil had ended all the temptation, he departed from Him for a season.” Luke 8:13 : Those on the rocky ground “—in time of temptation fall away,” Luke 13:27 : “Depart from me, ye workers of iniquity.” Observe here the will of another.

c. Other uses: Acts 19:9 : Paul—“departed from them (the Jews) and separated the disciples,” 1 Timothy 4:1 : “And in later times some shall fall away from the faith.” 1 Timothy 6:5 : “From such withdraw thyself.” 2 Timothy 2:19 : “Let every one that nameth the Name of the Lord depart from unrighteousness.”

d. A very specific use is in Hebrews 3:12.

1. The Greek is apostenai.

a) From this word we get the word “apostasy”.

b) Apostasy, Webster: “Abandonment of what one has voluntarily professed; total desertion of principles or faith.”

2. The noun is apostasia. It appears twice: Acts 21:21 : Here Paul is accused of abandoning Moses. 2 Thessalonians 2:3 : Here is a general apostasy from God to the antichrist.

What is the extent of “falling away”?

a. What it is not.

1. It is not a falling into sin.

2. The sinner can return and be forgiven, if he has only sinned.

a) 1 John 2:1 : “If any man sin, we have an advocate.”

b. It is a falling away from God, from Christ, from salvation; a renouncing of the truth.

1. The “once” of Hebrews 6:4 shows these acts to have been done in the past.

2. These referred to here have turned back to the sin they once loved.

3. These have turned away from the light and have come to hate it.

4. See Hebrews 10:26-31.

c. Life of repentance

d. Life of unwilling sin

1. Enlightened.

2. Tasted of the heavenly gift.

3. Made partakers of the Holy Spirit.

4. Tasted the good Word of God.

5. Tasted the powers of the age to come.

a) 1 John 2:1—Advocate—GOD

b) for one who willingly sins, it is impossible to renew him again unto repentance.

c) There is no more sacrifice for high-handed sin.

Hebrews 6:6 --it is impossible to renew them again unto repentance

Observe that the word “impossible” appears in Hebrews 6:4 in the Greek and in the King James version.

What is meant by “renew”?

a. It may be rendered, “restore”.

b. Josephus used the word, and applies it to the restoration or renovation of the temple.

Does God cut them off, or is it that the sinner is too hardened to be restored?

a. There are arguments for both answers.

1. Old Testament scripture:

a) Those that say God gives man up: Genesis 6:3 : “My spirit will not strive with man forever.” Numbers 15:30-31 : “—soul that doeth aught with a high hand—shall be cut off.” Proverbs 1:26 : “—I also will laugh in the day of your calamity.” Proverbs 1:28 : “They will call upon me, but I will not answer.” Joshua 24:19 : “He will not forgive your. . . . sins.”

b) Those that say God will forgive: Numbers 30:5 : “Lord will forgive,” Hosea 4:16 : Israel had behaved like a backsliding heifer, but God promises He will feed them as sheep.”

2) New Testament passages:

a) That God will give man up: Romans 1:24 : “Wherefore God gave them up,” Romans 1:28 : “Even as they refused . . . God . . . God gave them up,” 2 Thessalonians 2:11-12 : “God sendeth them a working of error.”

b) Those that say God will forgive: John 3:16 : “whosoever.” John 6:37 : “I will in no wise cast out.” 2 Timothy 2:25 : “If peradventure God may give them repentance.”

b. Obviously the negative verses qualify the positive. God’s grace can be extended only so far.

1. The reason why it is impossible is found in the word “rejected” of Hebrews 6:8.

2. They have crucified Christ, put Him to an open shame, and God is unwilling for them to repent.

3. Of course, there is the possibility that such people will not want to repent.

Hebrews 6:6 --seeing they crucify to themselves the Son of God afresh

When a person turns back to sin, it appears that he professes that Christ deserved to be crucified as an imposter.

a. They put a living Christ out of their life, and He is dead to them.

b. Notice that they who make sin their choice are the ones here discussed.

What actually takes place?

a. Their manner of life cuts off prayer and repentance.

b. They cut off His table for the table of demons.

c. Christian fellowship is replaced by that of the world.

d. Growth in grace is substituted by a sinking into sin.

The atheist or infidel cannot do this; only the Christian can “crucify the Son of God afresh”.

Hebrews 6:6 --and put Him to an open shame.

The person who goes back to the world brings shame upon Christ.

a. Christianity becomes a joke to the world when it is given up by a Christian.

b. It makes Christianity appear powerless.

c. Christianity appears as hypocrisy to the unbelieving when the believer denounces it.

If Christianity does not save one from sinning, the critic says, “I told you so”.

Hebrews 6:7 --For the land which hath drunk the rain that cometh oft upon it

Soil is used here to illustrate the Christian, of which much is expected.

a. The Christian drinks, tastes the good Word of God. But it does not always last.

b. The Christian should be like the good soil in Jesus’ parable. Luke 8:4-8.

The Christian receives so much from God that it is inexcusable for him to do less than to produce fruit.

Hebrews 6:7 --and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God

God’s seed should strike root at once in our lives. “Herbs” is symbolic of the fruit desired in the life of the Christian.

a. Good seed and good soil, with refreshment from God, should produce a good harvest.

b. Let us consider how great an advantage the Christian has over the world.

Only good fruit may have the blessing of God.

Hebrews 6:8 --But if it beareth thorns and thistles

Christian growth is the point of this parable, and thorns and thistles are the opponents of growth.

a. Herbs are the things that accompany salvation in Hebrews 6:9.

b. Thorns and thistles result when God is not allowed to be the husbandman.

The seed of the Gospel is sometimes destroyed by indifference and corrupt affections.

Hebrews 6:8 --it is rejected

God cannot accept thorns and thistles, so rejection is needful.

a. The greater the expectation, the greater the disappointment in failure.

b. Thorns and thistles give no encouragement of harvest, so they must be rejected.

We must examine our lives to see if God will reject us.

Hebrews 6:8 --and nigh unto a curse; whose end is to be burned

The rejected may look forward only to destruction.

a. Unless repentance takes place, the lake of fire will be their end.

b. Burning or blessing is our choice to make.

The only alternative for a good husbandman is destruction of the evil.

Study Questions

924. What is meant by, “for as touching”?

925. What kind of persons are referred to in Paul’s discussion here?

926. Who is referred to by persons “once enlightened”?

927. Could it be persons who heard and saw the light, but did not embrace it?

928. What other part of the verse seems to indicate that Christian people are referred to?

929. Does not Hebrews 10:32 make it specific that Christians are up for discussion?

930. Compare Ephesians 5:8; Colossians 1:12; 1 Thessalonians 5:5; 1 Peter 2:9; 1 John 2:10 to see whether enlightenment is a mark of a Christian.

931. If “enlightened” is not referring to a Christian, how many times must one be illumined before he can become one?

932. In the King James Bible where does the word “impossible” appear? In the American Standard? In the original language?

933. What does “impossible” mean? Is it a final state?

934. What does the word “tasted” mean?

935. Is there a difference between “tasters” and “drinkers”?

936. Is it possible to “taste”, but not be a “drinker” of eternal life?

937. Why do some try to make such close distinction here?

938. Observe that some commentators think that “tasters” can be lost but not “drinkers”.

939. What possible explanations have been given for the expression, “heavenly gift”?

940. Why could it refer to water or bread of life as in John 6:51 and John 4:1-14?

941. What is the evidence in this verse that would rule the Holy Spirit and Word of God out as being the “tasted” gift?

942. Define the word “partakers”. Is it the same as “tasting”? When are we made “partakers”?

943. Compare 1 Corinthians 12:3 and Acts 2:38 and Galatians 4:6 to find when we experience the Holy Spirit.

944. Is “partaking” the same as being “sealed”? Ephesians 4:30; Ephesians 1:13-14.

945. Who but a Christian could be a “partaker” of the Holy Spirit”?

946. Why do some try to teach that “partaking” and “sealing” are not the same?

947. Is it fair to speak of Judas as being a “partaker”, but not being a “sealed” one to illustrate the Christian state referred to here?

948. Is the word, “taste”, here the same word of Hebrews 6:4?

949. Do people consider God’s words good tasting without accepting them?

950. Compare some attitudes found in Psalms 19:10; Psalms 119:103; Revelation 10:10.

951. Do the words “good Word of God” imply that some of it is not good?

952. Does the expression “powers of the age to come” refer to the very highest experience yet named in Hebrews 6:4-5? Observe that four things are experienced ahead of this.

953. What could “powers of the age to come” refer to?

954. Could it be the experience of heavenly blessings of joy while we are yet on earth?

955. Why do you think it might be an experience similar to that faced by Paul in Philippians 1:23-24?

956. Is there any significance in the fact that he does not specifically say “fallen from the faith”?

957. Can a person lose all the former things named, at least for a time, according to Hebrews 6:6?

958. What is this “falling away”? Is it a falling into some specific sin?

959. What is falling away? What is Thayer’s definition?

960. Does the context suggest that it is serious?

961. Is this a common word in the New Testament?

962. What is a second Greek word for “falling away”?

963. Does aphistemi refer to a separate state that is voluntary, or one forced?

964. Compare Luke 13:27 for falling away by the will of another.

965. Compare the Word with Jesus’ statement in regard to soil in Luke 8:13.

966. Is the word aphistemi always used to indicate “fall away”? Cf. Acts 19:9; 1 Timothy 6:5; 2 Timothy 2:19.

967. Compare the word as Paul used it in reference to falling from the faith in 1 Timothy 4:1.

968. Which Greek word is used in Hebrews 3:12?

969. Which one of the Greek words is the root word for our word “apostasy”?

970. Notice that in 2 Thessalonians 2:3 an apostasy from God to the antichrist is pointed out.

971. Notice that in Acts 21:21 Paul is accused of “falling” from Moses.

972. Describe “fallen away” in relationship to each of the five experiences previously named.

973. A most important question here: is this falling away a permanent condition?

974. If it is not permanent, then what does the word “impossible” mean in Hebrews 6:4 of the King James version or Hebrews 6:6 in the American Standard?

975. If “fall away” means to deviate from the right path, to turn away, etc., can we justly infer that once they were in the Way?

976. Can you infer that “falling away” is to fall out of the “Way”?

977. If the word appears only this one time, can we be sure of its meaning when we can’t judge its meaning by other texts?

978. Is there another word for “falling away”?

979. Is this the same condition as in Hebrews 10:26-31? Why do you think so?

980. Could you say that the fallen one is no longer enlightened, but is in the dark?

981. Of what is such a one tasting in the fallen state?

982. Of what is he partaker?

983. Is he still tasting the Word of God?

984. Is he able to feel power?

985. Is he powerless, like a motor without electricity?

986. Does not God say we have an Advocate in 1 John 2:1 if we sin?

987. What kind of sin is the kind that makes a permanent barrier between God and Man?

988. Are there two kinds of sin involved in the ability to repent, and the inability to be restored?

989. Define the word “renew” in this expression, “renew again unto repentance”.

990. Have the translators in the American Standard version made an error by placing the word “impossible” here, obviously teaching that some cannot be restored?

991. Do you feel that you have the right to conclude that some have fallen away, and therefore refuse any effort to restore them?

992. Where is the impossibility to be placed, in the heart of man, or in the attitude of God?

993. Cite some New Testament verses where God gives men up. Romans 1:24-26; 2 Thessalonians 2:11-12.

994. Does God give men up? Note “rejected” in Hebrews 6:8.

995. Cite instances in the Old Testament where He gave men up. Genesis 6:3; Proverbs 1:28; Joshua 24:19.

996. Does He always give them up?

997. Observe that Numbers 15:30-31 may be the clue as to why God cuts some off and does not others.

998. In this sixth verse, is the fault with man, that he is in such a state that he cannot be appealed to for repentance?

999. Is it in the mind of God? What does Paul think of God’s mind in the matter? Cf. Hebrews 6:10.

1000. What have such persons done to Christ in Hebrews 6:6?

1001. Can the infidel or atheist crucify Christ afresh?

1002. Isn’t the Christian the only one who can crucify Him afresh?

1003. Does this mean that they put a living Christ out of their life and make Him as one dead?

1004. Does it indicate that such ones consider Christ to be deserving of crucifixion as an imposter?

1005. What actually takes place in the life of such people who crucify Christ afresh and put Him to an open shame?

1006. Do they cut off Bible study, prayer, communion, fellowship, etc.?

1007. Could we say that growth in grace is substituted by sinking into sin?

1008. What is meant by the expression, “put Him to open shame”?

1009. If Christianity does not save the Christian from sinning, does it make Christ seem powerless and impotent?

1010. What illustration does the author use in Hebrews 6:7-8?

1011. Could the land here be likened to Christ’s parable in Luke 8?

1012. Should seed take permanent lodging and bring” forth fruit?

1013. What does the “rain” compare to in our lives?

1014. Should showers of blessing not help us to be steadfast?

1015. What does Romans 2:4 say concerning God’s goodness? Cf. Exodus 34:6; Psalms 33:5.

1016. In this verse, what replaces “herbs”?

1017. Who does the rejecting?

1018. If we are “thistles”, can we expect God to accept us?

1019. We are burned or blessed—is this Paul’s teaching?

1020. Does the “burning” indicate finality in this impossible renewal state?

1021. Is “burning” a familiar expression in the New Testament? Cf. Matthew 3:11-12; 2 Peter 3:8-13.

Verses 9-12

Heb 6:9-12

ENCOURAGEMENT TO GREATER ZEAL IN

STRIVING AFTER THE FULL ASSURANCE OF

HOPE, DRAWN CHIEFLY FROM THE KNOWN

JUSTICE OF GOD, AND THEIR OWN DEEDS OF

CHARITY

Hebrews 6:9-12

Hebrews 6:9 ---But, beloved, we are persuaded better things of you,—The apostle having solemnly warned the Hebrew Christians against the threatening dangers and fearful consequences of apostasy, now speaks a word for their encouragement. They were still his “be­loved” brethren, much endeared to him by their many Christian excellences, as well as by the ties of consanguinity, and he felt as­sured that a better destiny awaited them than that which he had just described and illustrated by the case of the barren and repro­bate land, the end of which is for burning.

Hebrews 6:9 ---and things that accompany salvation,—Things that stand in immediate connection with salvation, indicating that the Hebrews were still in a saved state; and, furthermore, giving hope and promise that they would persevere in well doing, even to the end of life. Some of these things the Apostle specifies in the following verse.

Hebrews 6:10 ---For God is not unrighteous—It seems from Hebrews 5:12 that the Hebrew brethren had been culpably negligent in the study of God’s word; but, as we learn from our text, they had notwithstanding this been diligent in works of benevolence. They had faithfully ministered to the saints, and they were still continuing to do so. This, when done in the name of God and for the sake of Christ, is always a favorable indication of vital piety. See references. And hence the Apostle expresses his conviction that God would be mindful of them, and that he would sustain them in all their works of faith and labors of love.

The word labor (tou kopou) is now generally acknowledged to be an interpolation from 1 Thessalonians 1:3. Literally rendered, ac­cording to our best authorities, the passage stands thus: For God is not unrighteous [so as] to forget your work, and the love which you have shown for his name, [in] having ministered to the saints, and [in still] ministering. The name of God is here equiv­alent to God himself as revealed to us in his Holy Oracles. He himself was the supreme object of this love, and whatever was done for the saints was done therefore for the sake and glory of his name. “Inasmuch as ye have done it unto one of the least of these my brethren,” says Christ, “ye have done it unto me.” (Matthew 25:40.)

Hebrews 6:11 ---And we desire—Or, rather, But (de) we earnestly desire that every one of you do show the same diligence with regard to the full assurance of your hope until the end. It is our earnest wish that every one of you should even to the end of life show forth the same diligence in all things that appertain to the full as­surance of hope, that you have so far manifested in your deeds of charity; that you show, for example, the same degree of diligence in the study of the Holy Scriptures, in prayer, praise, and medita­tion ; and also in whatever else is required of you in order to the full enjoyment of the great salvation. This will serve to increase your faith (John 7:17; Romans 12:2) ; and this again will perfect your hope and love (Romans 5:1-5).

Hope is a complex emotion of the human mind consisting of a desire for some known object, and an expectation of receiving and enjoying it. The object of the Christian’s hope is, of course, eternal life. And the full assurance (plerophoria) of this hope is simply the hope itself so increased and intensified, as to leave in our minds no doubt whatever that by the grace of God we will finally attain to the enjoyment of the object. This is to be reached only through the diligent use of all the means which God has himself ordained for our perfection in knowledge, righteousness, and holiness. And hence Paul’s anxiety that his Hebrew brethren should give all dili­gence to make their calling and election sure.

Hebrews 6:12 ---That ye be not slothful,—Or, rather, That ye become (ge­ne sthe) not slothful, but imitators of them who through faith and endurance inherit the promises: such as Abraham, Isaac, Jacob, Moses, Joshua, Samuel, David, Isaiah, Jeremiah, Daniel, Stephen the first Christian martyr, and James the Apostle who was slain with the sword of Herod Agrippa. These, and many other Patri­archs, Jews, and Christians, had through faith and patience perse­vered in well doing to the end of life, and then they all entered upon the enjoyment of the blessings which are promised to those who die in the Lord. See Exodus 3:6; Daniel 12:13; Luke 16:22 Luke 16:25 ; 2 Corinthians 5:1-9; Philippians 1:21-23; Revelation 2:10 Revelation 14:13.

To this blessed state of the spirits of the just made perfect, all the promises of the Bible may be said to have reference either di­rectly or indirectly. In this they all concentrate as in one common focus. And hence they may all be regarded either as one or as many according to circumstances, just as we call the whole Bible the Scripture (he graphe), when we contemplate it as one book; or the Scriptures (hai graphed), when we consider it with refer­ence to its several parts. In 1 John 2:25, everything appertain­ing to the future state of the redeemed, seems to be summed up in the one promise of eternal life. But in our text, the Apostle evi­dently looks at the promises of God to his redeemed saints distributively; having reference to the promise of a future rest (Hebrews 4:3-9.); ; the promise of houses not made with hands, eternal in the heavens (2 Corinthians 5:2); the promise of God’s presence (2 Corinthians 5:6 2 Corinthians 5:8), etc.

Commentary on Hebrews 6:9-12 by Donald E. Boatman

Hebrews 6:9 --But beloved we are persuaded better things of you

This is a word of encouragement to a people for whom Paul had affection. The better things would be the “herbs”, rather than the “thorns and thistles”.

The word “persuaded” indicates hopefulness on the part of the author.

a. Vincent: It is a past hesitation overcome.

b. Westcott: The form implies that the writer had felt misgivings and had overcome them.

The word “beloved” is one frequently applied to saints. See Romans 1:7; Romans 11:28; 1 John 3:2; 1 John 4:1; 3 John 1:1-2; 3 John 1:5; 3 John 1:11.

Hebrews 6:9 --and things that accompany salvation, though we thus speak

What are the things that accompanied the saved as seen in the Word of God?

a. Pentecostal brethren: fairer things. Acts 2:42.

b. Stephen: forgiveness. Acts 7:58-60. No retaliation.

c. Ethiopian eunuch: Rejoicing. Acts 8:39.

d. Paul: Straightway proclaimed Jesus. Acts 9:36-39.

e. Dorcas: Benevolent spirit. Acts 9:36-37.

f. Bereans: Examining hearts. Acts 17:11.

Though he has warned against backsliding and apostasy, he is hopeful that Christian fruit will be produced by them.

Hebrews 6:10 --for God is not unrighteous to forget your work

God’s character is at stake in relationship to memory.

a. A person who forgets leaves himself open for accusations.

b. He may be accused of intentional forgetting or carelessness if he forgets.

An honest person is obligated to remember to keep his promise.

a. These people had worked, and God is under obligation to honor faithful work.

b. We see the brethren, (Hebrews 5:12) had been neglectful of Bible study but they were to be commended for their work.

Hebrews 6:10 --and the love which ye showed toward His name in that ye ministered unto the saints and still do minister

We serve God by serving our fellow man.

a. Ministering to saints is showing love to God.

b. Jesus emphasized this, Matthew 25:40.

c. John approaches the subject, 1 John 4:20.

These people seem to have been strong on the “social gospel”.

a. It seems strange that neglected Bible reading would accompany this virtue.

b. A national love, nurtured by persecution, may account for it in some measure.

c. The Jew has always looked out for the Jew.

Hebrews 6:11 --And we desire that each one may show the same diligence

Desire for each individual to be faithful is expressed.

a. God is interested in each individual. Matthew 10:30 : “Hairs of your head are numbered,” Hebrews 4:13 : “There is no creature that is not manifest in His sight.”

b. As individuals, we must stand before God, and not rest on the virtue of a group.

The Hebrews were benevolent in spirit, but each one was to be praised for this.

Hebrews 6:11 --unto the fulness of hope

It may also be translated, “to the full assurance of hope”. “Fulness of hope” refers to future glory intensified. Hope is an emotion, longing, fervent expectation.

Hebrews 6:11 --even to the end;

Stedfastness is an exhortation oft repeated. Revelation 2:10 : “Be thou faithful unto death.” Matthew 10:22 and Colossians 1:22-23. “The end” refers to their pilgrimage on earth.

Hebrews 6:12 --that ye be not sluggish,

Some Christians lack fervor, and show sluggishness when fervency is needed.

a. James 5:16 : “Fervent prayer of a righteous man availeth much.”

b. Romans 12:11 : “Fervent in spirit, serving the Lord.”

A sluggard condition is awful in the sight of God.

a. It is conceited. Proverbs 26:16 : “The sluggard is wiser in his own conceit.”

b. It is sleepy, Proverbs 6:9 : “How long wilt thou sleep, O sluggard?”

c. It stands condemned. Revelation 3:16 : “—so because thou art lukewarm.”

Hebrews 6:12 --but imitators (from Greek mimic, translated “followed”)

This is a characteristic of people, for most people imitate.

Observe passages on “imitator”. 1 Corinthians 11:1 : “Be ye imitators of me even as I also am of Christ.” 1 Corinthians 4:16 : “I beseech you therefore, be ye imitators of me.” 1 Thessalonians 1:6 : “And ye become imitators of us, and of the Lord.” Hebrews 2:14 : “For ye brethren become imitators of the churches.” We are also to imitate God, as mentioned in Ephesians 5:1 : “Be ye therefore imitators of God as beloved children.”

Hebrews 6:12 --who through faith and patience inherit the promises

Stedfastness is a characteristic of a strong faith. The backslider will not inherit the blessing, and should not be imitated. This passage does not sound as though salvation is a gift without works.

Study Questions

1022. Is the apostle hopeful for the Hebrews? (Hebrews 6:9)

1023. Does the text suggest any affection?

1024. What would the expression “better things” refer to, “thorns” or “herbs”?

1025. What things accompany salvation?

1026. Name the conversions in Acts and point out things that could be considered “fruit” or “better things”.

1027. Are the “better things” a return to repentance, or general good works? Is the conjunction “and” significant in Hebrews 6:9?

1028. How is God’s character involved in Hebrews 6:10?

1029. What charges may be brought against a forgetter?

1030. Is God duty-bound to honor good works? Always? Cf. Matt.

1031. What is the work of the Hebrews which is deserving of honor?

1032. How is service to our fellow man an evidence of love for God?

1033. Is this always true?

1034. Is service to our fellow man service to God?

1035. What did Jesus say? Matthew 25:40.

1036. What did Jesus say? 1 John 4:20.

1037. What does Hebrews 5:12 give as a clue to their trouble?

1038. How may we account for the fact that they were strong on the “social gospel”?

1039. What is Paul’s desire for individuals in Hebrews 6:11?

1040. Is he saying that, as a group, they could be commended for works, but, individually, they could not?

1041. What is meant by “fulness of hope”?

1042. How long is it to be maintained?

1043. Does this verse teach that there is no hope for people who lack diligence?

1044. Describe a sluggish spiritual condition.

1045. Compare James 5:16 and Romans 12:11 with regard to sluggishness.

1046. Could sluggishness and the lukewarmness of Revelation 3:16 be the same?

1047. What is meant by the exhortation to “be imitators”?

1048. Whose examples are we to follow?

1049. Could this be an allusion to the persons of Chapter Eleven?

1050. Why is he not urging us to imitate God as in Ephesians 5:1?

1051. How do we know that he is not doing this?

1052. What two companionate virtues are linked with the receiving of promise?

1053. Is it possible to see the “faith alone” doctrine in this verse?

Verses 13-20

Heb 6:13-20

FURTHER ENCOURAGEMENT DRAWN FROM

THE EXAMPLE OF ABRAHAM, AND ALSO FROM

THE PROMISE AND OATH OF GOD MADE TO HIM

AND TO ALL HIS SPIRITUAL SEED

Hebrews 6:13-20

Hebrews 6:13 ---For when God made promise to Abraham,—Between this and the preceding paragraph there is a very close connection. Having exhorted the Hebrews not to be slothful, but to be imita­tors of those who having finished their earthly course, were then partaking of the blessings promised to the faithful, our author very naturally reverts to Abraham as the most illustrious of these, and to the promise which God made to him and to his seed after him. The particular promise to which the apostle here refers, was made to Abraham immediately after the very remarkable manifestation of his faith in the offering of his son Isaac, and it is found recorded in Genesis 22:15-18, as follows: “And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son; that in bless­ing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea­shore; and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” In this promise, confirmed by an oath, about twenty-five years probably after the birth of Isaac (Joseph, Ant. i. 13, 2), there are several elements which claim our consid­eration. (1) It is evidently implied in this promise that Abraham himself would be personally blessed; (2) that he would have a very numerous posterity according to the flesh (Exodus 1:7; Deuteronomy 1:10); ; (3) that through his seed the Messiah would come and bless all the nations (Galatians 3:16) ; and (4) that his mystical family, the family of the faithful, would also be very numerous (Romans 4:11 Romans 4:16). It is obvious that this promise had no reference whatever ei­ther to the birth of Isaac or to his rescue from the altar, but as Ebrard says, it is clearly implied in the promise itself that its ful­fillment “was to be looked for at some future time. For there can be no need of conforming with an oath the promise of a gift which is forthwith and immediately bestowed: an oath is then only neces­sary when the fulfillment is so remote as to make it possible that doubts might spring up in the mind of the receiver of the promise, from the long delay.”

Hebrews 6:13 ---because he could swear by no greater,—In this paragraph the apostle has in view a twofold object. (1) He aims to show by the example of Abraham that faith and perseverance in well-doing will, in the end, certainly receive their reward. “Though it tarry, wait for it; because it will surely come.” (2) He wishes to remind his readers that their hope rests on the same secure foundation as that on which the hope of Abraham rested; and that if they will like him persevere to the end in the way of obedience, they, too, as well as he, will certainly obtain the promised blessing. The first of these is the leading thought in verses 13-15, and the second is brought out more prominently in what follows. The subject of the oath is mentioned incidentally in the thirteenth verse merely for the purpose of showing on what ground the patient endur­ance of Abraham rested; and its consideration will therefore fall more appropriately under the exegesis of verses 16-18, where it becomes the principal subject of the discourse.

Hebrews 6:14 ---Saying, Surely blessing I will bless thee,—We have in this clause a Hebraism expressive of intensity, both in blessing and in multiplying. For the purpose of expressing any thought with em­phasis and energy, the Hebrews were wont to place the infinitive absolute before the finite verb, as in the expression, “To die thou shalt die”: that is, “Thou shalt surely die.” (Genesis 2:17.) This Hebrew idiom is expressed in Hellenistic Greek by placing some­times a cognate noun (as in Genesis 2:17; Luke 22:15), and some­times a participle before the finite verb. The latter construction occurs in this instance both in our text and in the Septuagint. The Hebrew literally rendered stands thus: To bless, I will bless thee, and to multiply I will multiply thy seed; that is, I will very greatly bless thee, and I will very greatly multiply thy seed. It is obvious, therefore, that the expression, “multiplying I will multiply thee,” is equivalent to “multiplying I will multiply thy seed.” The form is changed perhaps merely for the sake of brevity and uni­formity.

Hebrews 6:15 ---And so after he had patiently endured, he obtained the promise.—What promise? Manifestly the promise confirmed by the oath (Gen. 22: 15-18) ; but not in either its fullest extension or comprehension. Its fulfillment will not be entirely consummated until the spirits of all the redeemed, united with their glorified bod­ies, shall enter upon the full enjoyment of the eternal inheritance. (Ephesians 1:14; 2 Peter 3:13; Revelation 21.) But after patiently waiting for about fifty years, he obtained the promise so far as it related to his own personal enjoyment of the promised rest. He then quit the scenes of this mortal life, and joined “the spirits of the just made perfect.” (Hebrews 12:23.) That this is the meaning of the Apostle is clear from the fact that Abraham is here mentioned as one of those who in the twelfth verse are said to be “inheriting the promises.” See notes on Hebrews 11:39-40.

Hebrews 6:16 ---For men verily swear by the greater;—The custom of swearing on solemn and important occasions is of very ancient date. The first recorded instance of it is found in Genesis 14:22-23, where Abraham is represented as saying to the King of Sodom, “I have lifted up my hand unto the Lord, the Most High God, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say I have made Abram rich.” Compare Exodus 6:8; Deuteronomy 32:40; Daniel 12:7; Revelation 10:5-6. Here we have implied all that is essential to an oath, which consists (1) of an invocation, in which God is called on to witness the truth of what is sworn; and (2) of an imprecation, in which God is called on to punish falsehood. Many, indeed, define an oath simply as “an ap­peal to God for the truth of what is testified or promised/’ But even in this there is implied the element of imprecation, as well as that of invocation, for if God is a witness he is also a judge and an avenger of all perjury and falsehood. And hence an oath may be defined as “an ultimate appeal to Divine authority, in order to rat­ify an assertion.” I speak here of course only of the civil and reli­gious oaths of what are commonly called Christian nations. Among the Jews, Greeks, and Romans, there came to be a familiar distinction between their greater and their lesser oaths. These less solemn forms of adjuration included oaths by sacred objects, or by things peculiarly dear to those who employ them. Thus the Jews swore by Jerusalem and by the Temple; the Greeks, as well as the Romans, by the souls of the dead, by the ashes of their fa­thers, by their life or the lives of their friends, by their heads, and by their right hands.” (Amer. Cyc.) But on all very grave occa­sions, the Jews appealed to God, and the heathen to their superior divinities, such as Jupiter, Neptune, and Pluto. And accordingly, as our author says, it has, ever been the custom of mankind, on all grave and important occasions, to swear by the greater; that is, by some being or beings supposed to be superior to themselves.

Hebrews 6:17 ---and an oath for confirmation is to them an end of all strife.—The Apostle here states a general truth. It is a remarkable fact that in all ages and in all nations, men have commonly reposed great confidence in a declaration made under the solemnities of an oath, and hence it is generally an end of all strife. Of the truth of this we have much evidence given in the Bible, as well as in civil history. Abimelech seems to have rested with confidence in the oath of Abraham (Genesis 21:22-32) ; and Jacob, in the oath of Jo­seph (Genesis 47:31). See references.

Hebrews 6:17 ---Wherein God willing, etc.—The meaning is, Since it is an acknowledged fact that men everywhere place so much confidence in an oath, God therefore (en o, on this account), in condescension to human weakness and human custom, being anxious to show to the heirs of the promise (tes epangelias) that it was his fixed and unchangeable purpose to bestow on them all that he had promised to their father, Abraham, became, as it were, a third party between them and himself, and so interposed as a covenanter with an oath. Primarily, this assurance was intended for the consolation and en­couragement of both the families of this illustrious Patriarch. It was to Jacob and his sons a sure pledge that, in due time, their literal descendants would inherit Canaan, and enjoy the promised rest. But before our author wrote this Epistle, the Old Covenant had been nailed to the cross. (Colossians 2:14.) The typical rights and privileges of the family according to the flesh, were all abrogated with the death of Christ, and henceforth the promise has reference only to the family of the faithful. “For,” says Paul in his Epistle to the Galatians, “ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.” (Galatians 3:26-29.)

Hebrews 6:18 ---That by two immutable things,—His promise and his oath. We may, I think, safely affirm that God can do anything that is consistent with his own nature, and nothing that is contrary to it. He can create a universe, and he can raise the dead, but he cannot lie or deny himself (2 Timothy 2:13), because he is himself the truth absolute (John 14:6 John 14:17; 1 John 5:6). And hence his promises are all yea and amen in Christ Jesus. (2 Corinthians 1:20.) “Heaven and earth shall pass away,” says Christ, “but my words shall not pass away.” (Matthew 24:35.) Every promise of God is, like him­self, absolutely unchangeable. With an oath or without an oath, it remains the same until it is accomplished. (Matthew 5:18.) No op­posing power in Heaven, Earth, or Hell, can ever nullify or set aside a decree or promise of Jehovah. But God deals with men, as men. He humbles himself to behold the things that are in heaven and that are in the earth. (Psalms 113:6.) And hence, in order that he might give to the heirs of the promise every possible ground of encouragement, he, as it were, ratified his promise with an oath; thus making it, as we are wont to say doubly sure that he will bless all the seed of Abraham, and bring them into the enjoy­ment of the inheritance which is “incorruptible, and undefiled, and which fadeth not away.” (1 Peter 1:4.)

Hebrews 6:18 ---who have fled for refuge, etc.—This remark includes the whole family of the faithful in Christ Jesus, every one of whom has fled from “coming wrath” to lay hold on the hope of eternal life offered to us in the Gospel (Titus 1:2) ; just as the guilty sinner, under the Law, was wont to flee to one of the cities of refuge, or to lay hold on the horns of the altar (1 Kings 1:5 1 Kings 2:28). It is worthy of remark that there is but one hope for fallen man, even as there is also but one Spirit, “one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all.” (Ephesians 4:6.)

Hebrews 6:19 ---Which hope we have as an anchor of the soul,—The hope of the believer is to his soul what a “sure and steadfast” anchor is to a ship. The storm may rage and the billows may rise like mountains, but so long as the anchor holds, the ship rides prosper­ously and triumphantly over the troubled waters. And so it is with the soul of the Christian. So long as his hope is “sure and steadfast,” so long he is perfectly secure. But when his hope is lost, all is lost. He is then like a ship driven by a tempest.

This figure does not occur elsewhere in the Bible, but in the Greek and Roman classics, and also on the ancient coins, an anchor is often used as an emblem of hope. Socrates says, for example, “To ground hope on a false assumption, is like trusting in a weak anchor.”

Hebrews 6:19 ---and which entereth into that within the vail;—By that within the vail is obviously meant Heaven itself, of which the Most Holy Place in the ancient Tabernacle was but a type. See notes on 9: 8, 12, 24. But what is it that entereth into that within the vail ? Is it the hope or is it the anchor ? Grammatically, the present par­ticiple entering (eiserchomenen) may refer to either. And, ac­cordingly, Bleek, Storr, Kuinoel, Bloomfield, and others, refer it to hope (elpida—hen), supposing that the figure is dropped with the adjectives sure and steadfast. But it is more natural to continue the figure, or rather to introduce a second figure by a change of the imagery, and refer the participle “entering,” as well as the adjec­tives “sure and steadfast” to the word anchor (agkuran). So the passage is construed by Beza, DeWette, Ebrard, Liinemann, De- litzsch, Alford, Moll, etc. On this point Ebrard happily remarks as follows: “Two figures are here not so much mixed as elegantly combined. The author might compare the world to a sea, the soul to a ship, the future still concealed glory to the covered bottom of the sea, the remote firm land stretching beneath the water and covered by the water. Or he might compare the present life upon earth to the fore-court, and the future blessedness to the heavenly Sanctuary, which is still, as it were, concealed from us by a vail. He has, however, combined the two figures. The soul, like a ship­wrecked mariner, clings to an anchor, and sees not where the cable of the anchor runs to, where it is made fast. It knows, however, that it is firmly fixed behind the vail which conceals from it the future glory, and that if it only keeps fast hold of the anchor, it will in due time be drawn in with the anchor, by a rescuing hand, into the Holiest of all. Thus there is in the hope itself that which the fulfillment of it certainly brings about.” “The image,” says Delitzsch, “is a bold and noble one, selected from natural things to portray those above nature. The iron anchor of the seaman is cast downward into the deep of the sea, but the hope-anchor of the Christian is thrown upward into the deep of Heaven, and passing through the super-celestial waters, finds there its ground and fast­holding.”

Hebrews 6:20 ---Whither the forerunner is for us entered,—A forerunner (prodromos), is properly one who runs before. In the Septuagint the word is twice applied to the first-ripe fruit. (Numbers 13:21; Isaiah 28:4) ; and in the Greek classics it is often used to denote scouts of calvary or infantry sent before an army. Here it is very appro­priately applied to Christ as the one who has gone before his peo­ple to prepare mansions for them. “I go" he says, “to prepare a place for you.” (John 14:2.) As our great High Priest, he has gone into Heaven itself, there to appear in the presence of God for us. (Hebrews 9:24.) And hence it is that our hope-anchor rests also within the vail. While Christ is there, and our hope in him is steadfast, there is no danger. We have only to work on, and trust in him to the end, and then when he who is our life shall appear, we, too, will appear with him in glory. (Colossians 3:4.)

Hebrews 6:20 ---made a high priest forever after the order of Melchisedec. —In these words we have a beautiful and natural transition from the previous digression to the main theme of the Epistle. The Apostle having sufficiently admonished his readers, and prepared their minds and hearts for the consideration of his subject, now gracefully returns to the point from which he suddenly broke off in Hebrews 5:11; and proceeds at once to show the superiority of Christ’s priesthood over that of Aaron and his successors.

REFLECTIONS

• • Dullness of hearing in things sacred and Divine has always been a great obstacle in the way of religious instruction. (5:11) ) It was so under the Old Testament economy; it was so in the time of Christ and his Apostles, and it is so in our own day and generation. How many are even now keen to discern all that is good and excellent in secular literature, who have no relish whatever for the Oracles of God. In this respect, their hearts have become gross; “their ears are dull of hearing, and their eyes they have closed.” (Matthew 12:15.) Light has come into the world, but alas! how many there are who still “love the darkness rather than the light, because their deeds are evil.” (John 3:19.) Oh that God would take away our hard and stony hearts, and give us hearts of flesh (Ezekiel 11:19) ^hearts inclined to hear the truth, to understand it, to receive it, and to obey it.

• • It is the duty of all Christians to make constant progress in the knowledge of our Lord and Savior Jesus Christ (verse 12) The word of God is the good seed of the Kingdom, without which it is altogether vain to look for the fruits of righteousness in the lives of professing Christians. True, indeed, our piety is not al­ways commensurate with our knowledge. Various hindrances may concur to prevent the word from having its proper and legiti­mate effect on the lives of those who hear it. (Matthew 13:18-23.) But as a rich harvest was never gathered without the sowing of seed, so also it is folly to look for the fruits of the Spirit in the lives and hearts of those who are destitute of the word of life. It can no longer be pleaded that “ignorance is the mother of devo­tion.” The mother of superstition and fanaticism it may be, but certainly not of that holy spiritual devotion which is acceptable in the sight of God. “God is spirit; and they that worship him must worship him in spirit and in truth.” And hence Paul says to the Colossians, “Let the word of Christ dwell in you richly in all wis­dom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord.” (Colossians 3:16.) And again he says to Timothy, “All Scripture is given by inspiration of God, and is profitable for doctrine, for re­proof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished for every good work.” (2 Timothy 3:16-17.)

• • It is the duty of all Christians to become teachers of the word of God (verse 12). They cannot, of course, all become Eld­ers and Evangelists, but they may all with the blessing of God soon qualify themselves to tell the simple story of the cross to their friends, neighbors, and fellow-citizens. And hence the last com­mission given by Christ to his disciples embraces every one of them. (Revelation 22:17.) “Let him that heareth, say Come,” is one of the last and most solemn admonitions of Christ to all his faithful followers. If, then, all would act faithfully under this last commis­sion of our blessed Lord, and would labor earnestly to instruct oth­ers in even the rudiments of the Christian Religion, what a power­ful influence it would have in promoting the cause and kingdom of Christ. How soon under such circumstances the wilderness and the solitary places of the earth would be made glad, and the very deserts of the world be made to “rejoice and blossom as the rose.” Who can doubt that the very best consequences would follow if every Christian would labor as God gives him opportunity, to instruct the young and the ignorant in the way of life. But alas, of how many it may still be said, that while for the time they ought to be teachers of others, they have need that some one instruct them again in even the “first principles of the Oracles of God.”

• • Christianity, like every other department of knowledge, has its elementary and its more advanced and recondite principles. (6: 1-3.) And hence care should always be taken to adapt our in­structions to the age and capacity of our readers, and also of our hearers, as the case may be. It is all folly to attempt to instruct in the principles of Grammar and Rhetoric children who have not studied even the alphabet, or to drill in the Calculus those who are ignorant of even the common rules of Arithmetic. And no less ab­surd is the practice of attempting to instruct in many things per­taining to the decrees of God, the priesthood of Christ, and the work of the Holy Spirit, such babes in Christ as have not mastered even the elementary lessons of Christianity relating to repentance from dead works, faith toward God, the doctrine of baptisms, the laying on of hands, the resurrection of the dead, and eternal judg­ment. Much time and labor are vainly spent in attempting to feed the infants of God’s family on the solid food of Christian doctrine rather than on the pure and simple milk of the word of truth. (1 Peter 2:2.)

• • It is dangerous to rest satisfied with a knowledge of the mere rudiments of Christianity or to stop short of perfection in the knowledge of Christ. (6: 1-3.) Our course should be ever onward and upward in all that pertains to holiness and happiness. The time is short, the work is great, and the prize to be won or lost, is of infinite value. It becomes us, therefore, to give all diligence while life lasts, in adding to our faith knowledge, as well as tem­perance, patience, godliness, brotherly-kindness, and love. And after we shall have done this, to even the utmost extent of our abil­ity, how little we shall know of the length and breadth, the depth and height of the love of God which passes all understanding. But small as our attainments may be; we have nevertheless the satis­faction to know that they will be quite sufficient to prepare us for a joyful admission into the everlasting Kingdom of our Lord and Savior Jesus Christ. (2 Peter 1:11.) After that, when with Proph­ets and Apostles we stand on the heights of the everlasting Zion, we will be better qualified to make further and higher advances in the knowledge of Divine things.

• • How very dreadful and alarming is the condition of the apos­tate (verses 4-8). Once enlightened and comforted by the good word of God, a partaker of the heavenly gift and of the Holy Spirit, but now fallen; dead in trespasses and in sins, without God and without hope; beyond the reach of mercy, even through the blood of the everlasting covenant wherewith he was once sancti­fied! “Oh wretched state of deep despair!” What mind can fathom the abyss of woe that awaits such an abandoned reprobate ? And yet to think that such a doom may perchance be ours! The very thought of even such a possibility should constrain us to put forth every energy of body, soul, and spirit, to make our calling and election sure. To be banished from God as unfit for the society of Heaven; to have our portion with the devil and his angels; to weep forever, “but not in Mercy’s sight!” And all this for what? Simply because we would not accept of the great salvation, by ceasing to do evil, and learning to do well. Because we would not humbly, and in reliance on Divine grace, even try to do the will of him who made us, preserved us, and gave his own Son to re­deem us. May God save us from such folly and madness by helping and enabling us to work out our salvation with fear and trembling.

• • Any evidence of spiritual vitality is always encouraging (verses 9, 10). The sick may be revived, but the condition of the dead is hopeless. Every possible effort should therefore be made, and made speedily, to raise up the hands that hang down, and to strengthen the feeble knees. God never abandons any of his erring children while there is even a spark of spiritual life in their souls. It is only when they wholly apostatize from him, by going so far in sin as to sever the last cord of their spiritual union with him, that he gives them up to blindness of mind and hardness of heart. Till then he follows them with even more than a father’s care and a mother’s love. “Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you. For I am merci­ful, saith the Lord, and I will not keep anger forever. Only ac­knowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding Israel, saith the Lord, for I am married unto you; and I will take you, one of a city and two of a family, and will bring you to Zion.” (Jeremiah 3:12-14.) While, then, God labors to reform and restore his backsliding children, we should feel en­couraged to do likewise, for God is not willing that any should per­ish, but that all should be brought to repentance. (2 Peter 3:9.) See also Matthew 18:12-15; Luke 15:4-7 Luke 22:32; Galatians 6:1; Hebrews 12:13; James 5:19-20; 1 John 5:16; Judges 1:22-23.

• • The departed saints are now happy (verses 12, 15). They are inheriting the promises in a far higher and fuller sense than they did during their earthly pilgrimage (verse 12). True, indeed, it is said of Abraham, as well as of many of his children, that he was greatly blessed during his sojourn on earth. (Genesis 24:1 Genesis 24:35.) But all this was but as nothing in comparison with the blessing which he received after that he had patiently waited even to the end of his pilgrimage (verse 15). For “he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise,” that is, of the same heavenly inheritance. (11: 16.) “For he looked for a city which hath foundations, whose builder and maker is God.” (11: 9, 10.) And just so it was also with Isaac, and Jacob, and all the Prophets, Apostles, and other holy men of old, “who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens.” (11:33, 34.) “These all died in faith, not having re­ceived the promises, but having seen them afar off, and embraced them, and confessed that they were strangers and pilgrims on the earth.” (11: 13.) These have all entered into the rest of God (4: 10), and are now heirs of God and joint-heirs with Christ (Romans 8:17). The entire universe is now theirs, so far as they are now capable of enjoying it. (1 Corinthians 3:22-23.) Heaven is now their home, and the earth, when purified from sin, will be added to their possessions, and become the place of their abode. See notes on 2: 5-9. There, invested as they will be with their glorified bodies, they will probably enter on still higher degrees of enjoyment. There God will lead them to fountains of living water, and there he will make all things abound to their everlasting felicity. Surely, then, it is better to depart and be with Christ (Philippians 1:23); for “while we are at home in the body, we are absent from the Lord.” (2 Corinthians 5:6).

• • It is right to make oath on grave and momentous occasions (verses 13, 17). This, it seems, has ever been a custom among men, and God himself is here represented as having acted in har­mony with this custom. But surely he would not have done so had the custom been in itself sinful, as some allege. That the practice of swearing has been carried to very great excess, even in our civil courts, I readily grant; and that there is in our depraved hearts a lamentable tendency to take the name of God in vain, is, alas, but too evident. All such profane trifling with the name and attributes of God is sinful (Exodus 20:7) ; and so also is the habit of swearing by Heaven, or by the earth, or by any other creature. All such profanity is wholly inconsistent with the spirit of our holy religion, and is most emphatically forbidden by Christ (Matthew 5:33-37), and also by the Apostle James (James 5:12). But to swear by God when the occasion requires it, that is, when nothing else would serve to remove doubt and give to society the necessary confidence, seems to be in harmony with the example of God himself on sun­dry occasions. See references.

• • How wonderfully deep and profound are the counsels of Je­hovah (verses 13-18). Who without the aid of the Holy Spirit would ever have supposed that God’s promise to Abraham compre­hended all that has been developed from it in the history of God’s dealings with mankind? Who would have thought, for instance, that in that promise there was given to Abraham and to his seed a pledge that they should be the heirs of the world (Romans 4:13), and partakers of all the rights and privileges of the everlasting kingdom (Galatians 3:29) ? But it is even so. God’s ways are not as our ways, nor are his thoughts as our thoughts. (Isaiah 55:8-9.) Well may we exclaim with Paul, in view of the whole plan of re­demption, “Oh the depth of the riches, and of the wisdom, and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory for­ever. Amen.”

The hope of the Christian rests on a sure foundation (verse 19). Unlike the hopes of the world, it will never make us ashamed by disappointing us; for even now we have here a fore­taste of the joys and felicities of Heaven, through “the love of God that is shed abroad in our hearts by the Holy Spirit which is given to us.” (Romans 5:10.) This is a sure earnest of what is to follow. (Ephesians 1:14). And besides, Jesus as our forerunner has for us entered into that within the vail. There he has made an atonement for us with his own blood; there he has provided for us heavenly mansions, and there he ever lives and reigns to make intercession for us, and to supply all our wants. Surely this is sufficient ground of encouragement for those “who have fled for refuge to lay hold on the hope set before us.” For if when we were enemies to God by wicked works, we were reconciled to him by the death of his Son,, much more being now reconciled by his death, we shall be saved by his life. (Romans 5:10.)

Commentary on Hebrews 6:13-20 by Donald E. Boatman

Hebrews 6:13 --For when God made promise to Abraham

The occasions of the promise, Genesis 12:1; his call, Genesis 15. Genesis 22:15-18. The content, Hebrews 12:1-3.

He was to be blessed in seven ways:

a. Abraham would be personally blessed.

b. He would have numerous descendants.

c. Through him the Messiah would come.

d. His spiritual followers would be great. Romans 4:11; Romans 4:16.

e. His name would be great.

f. God would curse them that cursed him.

g. He would be a blessing to the whole world.

Observe that “promise” is singular, but has several ‘features, Genesis 12:1-3. Abraham is a good example of faith and perseverance.

Hebrews 6:13 --since He could swear by none greater He sware by Himself

The occasion—Genesis 22:16-17 : “By myself I have sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son—“ The swearing is to make binding the promise.

Hebrews 6:14 --saying, surely blessing I will bless thee, and multiplying I will multiply thee

This is a Hebraism (Hebrew idiom) of intensity. This is expressed in Genesis 22:17.

Hebrews 6:15 --having patiently endured

What trials did we have?

a. Called to a strange land, living in tents, digging wells.

b. Lot was a source of worry.

c. Called to give his son. Genesis 22:15-18.

d. Sorrow for Sodom and Gomorrah.

It covered about 100 years, from the departure from Haran to being gathered with his people. See Genesis 11:31; Genesis 12:4. Terah was 205, Abraham 75 when he departed out of Haran. We must patiently endure. Hebrews 12:1 : “Let us run the race with patience.” Hebrews 10:36 : “For ye have need of patience, that having done the will of God, ye may receive the promise.” Preachers must exercise it. 1 Timothy 6:11 : “O man of God, flee these things and follow.”

Hebrews 6:15 --he obtained the promise

Milligan: “The promise confirmed by the oath.” Genesis 22:15-18.

He lived long enough to see most of the promises fulfilled.

a. The promise had several features, and Abraham saw them fulfilled in Christ.

Milligan, page 258, says that Abraham was received by God into His rest.

Hebrews 6:16 --For men swear by the greater, and in every dispute of theirs the oath is final for confirmation

In a promise, the assertation of an intention is made. In an oath, the person’s character is publicly and solemnly put behind the assertion. In a promise, we look at words; in an oath, we look at who and what the promiser is.

Hebrews 6:17 --Wherein God being minded to show more abundantly unto the heirs of the promise.

God desired to show in a greater way his plan for his people.

a. Since man everywhere acknowledges the value of an oath, God condescended to give an oath.

b. This was to show to the family of Abraham God’s plan to carry out His promise.

Primarily this was assurance intended to console and to encourage.

Hebrews 6:17 --the immutability of His counsel

“Immutable” means to be unchangeable, invariable, Both Jew and Gentile are included in God’s plan, Acts 2:39, God’s good tidings are expressed as counsel.

a. Men need advice, counsel and guidance, and God is able to give it.

b. Man’s changeable opinions are not to be compared with God’s unchanging counsel.

Hebrews 6:17 --interposed with an oath

“Interposed” is also translated “mediated.” This is to make His promise double sure.

God calls attention to His divine being and pledges to fulfill His promises.

Hebrews 6:18 --that by two immutable things

What are the “two things”?

a. Calvin says the two things are, (1) what He says; and (2) what He swears is immutable.

b. Some suggest the two things are:

1. The promise.

2. The oath.

c. Others say two oaths are referred to.

1. The promise—the oath made to Abraham respecting a Son, the Messiah.

2. The second refers to Christ’s priesthood, recorded in Psalms 110:4 : “Jehovah hath sworn and will not repent. Thou art a priest forever after the order of Melchizedek.

d. It seems the two immutable things appear in Hebrews 6:17 :

1. The promise.

2. The oath.

God’s words are dependable words. Numbers 23:19; Psalms 12:1-7.

Hebrews 6:18 --in which it is impossible for God to lie

The character of God would be altered if He lied.

a. God would cease to be God if He were untruthful.

b. If He could not carry out His promise, He would not be all-wise.

God is absolute, hence there is the impossibility of Him being anything less than true.

Hebrews 6:18 --we may have a strong encouragement

This may also be translated, “strong consolation.” This is the influence of the two immutable things. With so much encouragement, why should we fail to find refuge?

Hebrews 6:18 --who have fled for refuge

An allusion to the cities of refuge is made here. See Exodus 21:13; Numbers 35; Deuteronomy 19; Joshua 20. Three cities on each side of the Jordan afforded an opportunity of safety, or refuge, to evil men. The Christian has refuge in Jesus Christ.

Hebrews 6:18 --to lay hold of the hope set before us

This we must do if we expect to attain. 1 Timothy 6:12 : “Lay hold on eternal life, whereunto thou art also called and hast professed a good profession before many witnesses.” 1 Timothy 6:19 : “laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed.” This shows man’s responsibility.

Hebrews 6:19 --which we have as an anchor of the soul

An anchor gives stability.

a. A sea captain said once to young man, “Wherever you go, go to church. I find that it costs a little to anchor my ship, but that keeps it from drifting out onto the waves where it will be lost.”

b. Observe that “fled” is past tense in Hebrews 6:18 b. This is present tense.

Our hope seems to be the “anchor”.

a. Hope is an emotion of the heart. It is very important, for men will work, suffer, as long as there is hope.

b. Without hope, man grasps at straws and flounders in futility.

Hebrews 6:19 --a hope

What is included?

a. Resurrection.

b. Mansions in the sky.

c. Second coming of Christ, 1 Thessalonians 4:13-18; 2 Peter 3:12-18,

d. Our hope rests in the Person of Christ.

Hebrews 6:19 --both sure and stedfast

Until a soul enters into God, it finds nothing stable.

a. A ship is worth little if its anchor is not adequate.

b. Because of the nature of God and the accomplishments of Christ, we may rest in confidence.

As long as the anchor holds, the Christian rides the waves in spite of troubled waters.

Hebrews 6:19 --and entering into that which is within the veil

Are we to enter? Who is referred to in this verse?

a. If this is so of us, he is teaching that the Christian by faith now should enter into the spiritual reward hidden behind the veil.

b. Forgiveness is within the veil, so in a sense the Christians enter within the veil as they enter into forgiveness.

Is he not saying Jesus entered, this verse going with the next?

a. No one claims inspiration for the insertion of verse numerals.

1. In 1551 Sir Robert Stephens was the first to divide any part of the Bible into verses.

2. This was done in a Greek New Testament about 300 years after the division into chapters by Cardinal Hugo.

b. The expression can well go with Hebrews 6:19.

Milligan raises the question, “Is it the hope, or is it the anchor that enters within the veil?”

a. Let the expression go with Hebrews 6:19 and his problem is solved.

b. The author surely is not mixing the figures of “anchor” and “veil”.

Hebrews 6:20 --whither as a forerunner

A forerunner is a common experience of men.

a. Pioneer travelers had their scouts.

b. Armies had their forerunners.

c. Children of Israel had theirs.

d. Jesus had John the Baptist.

e. We have Jesus.

The word is also translated “precursor.”

a. “Precursor” means “runner, harbinger, omen”.

b. It is used in the Septuagint to designate the first ripe grapes and figs. Numbers 13:20; Isaiah 28:4.

Vincent has the idea that Christ goes nowhere but where his people can go also.

Hebrews 6:20 --Jesus entered for us

He entered ahead of us and for us.

Murray: “There was a veil that separated man from God. Jesus came from within to live without the veil and rend it and open a way for us. We may enter in and dwell therein the power of the Holy Ghost.”

Hebrews 6:20 --having become a high priest forever after the order of Melchizedek

The priesthood of Aaron was temporary, but Christ’s priesthood is after an eternal one. A priest of Christ’s ability eliminates any need for one on earth.

Who was Melchizedek?

a. He was a man. Hebrews 7:4

b. He was a person of whom little is known.

1. He is named eight times in Hebrews.

2. He is named twice in the Old Testament. Genesis 14; Psalms 110.

Study Questions

1054. In Hebrews 6:13-20, what great example has Paul given?

1055. What seven features appear in the promise in Genesis 12:1-3?

1056. The word “promise” is singular, but can you name various times that God promised?

1057. What clue is given in this verse as to what event in Abraham’s life may be involved here?

1058. What is the swearing? When did God swear to Abraham?

1059. Does this verse refer to Genesis 12 or Genesis 22:16?

1060. Why did God swear by Himself?

1061. What singular act did Abraham do to cause God to swear? Cf. Genesis 22:16-17.

1062. What is the significance of the double expressions in Hebrews 6:14?

1063. What did Abraham patiently endure? Name some instances.

1064. How many years did he endure?

1065. Compare Paul’s exhortation to us in Hebrews 12:1 with Hebrews 10:36.

1066. What did Abraham obtain—all of the seven promises in Genesis 12?

1067. If not, if Abraham did not see all of them fulfilled, how can it be said that he obtained?

1068. What is the significance of Hebrews 6:16?

1069. What is the difference between a promise and an oath?

1070. For confirmation, which do we consider the most important?

1071. What is the difference between man’s oath and God’s oath?

1072. Define “God being minded”.

1073. What was He minded to do?

1074. Is this what is meant by “more abundantly”?

1075. Who was this evidence for, Abraham or his descendants?

1076. Define the word “immutable”.

1077. In what way could the promises and oath be considered counsel?

1078. Define “interposed with an oath”.

1079. Explain what the oath does for a promise.

1080. What are the two immutable things of Hebrews 6:18?

1081. Could it refer to two oaths, or to a promise and an oath?

1082. If God lied, what would it do to His character?

1083. If God could not carry out a promise, what would it do to His being?

1084. How can a swearing to Abraham be an encouragement to us of the 20th century?

1085. Describe the allusion to Old Testament cities of refuge.

1086. What is our refuge? Where is it stated?

1087. What are we to do with our hope?

1088. Whose responsibility is it?

1089. What figure of speech is referred to in Hebrews 6:19?

1090. What is the purpose of an anchor?

1091. What is our “anchor”?

1092. How does our “anchor” serve to link us with the future?

1093. What happens when men give up hope?

1094. Can you tell the difference between faith and hope?

1095. In Whom is our hope?

1096. What things make up our hope?

1097. Is our hope a “what”, or a “whom” here?

1098. What words describe our hope?

1099. Is this a description of Christ?

1100. Is it our hope that is described as sure and steadfast, or is Christ described as sure and steadfast?

1101. Who is referred to as entering into the veil?

1102. If Christ is referred to, why is it not expressed in past tense,—as being done at His ascension?

1103. Now look again at “lay hold”—are we to lay hold on hope, or on Christ?

1104. Is it “hope” or “anchor” that enters the veil?

1105. If the Christian is entering, what does he enter into?

1106. Is it the veil that he enters, or is it something contained within?

1107. Is Hebrews 6:20 an enlargement on Hebrews 6:19, that Christ entered the veil, or that we should be encouraged to enter since Christ entered ahead of us?

1108. What is the purpose of a forerunner?

1109. What is meant, “He entered for us”?

1110. If He did it for us, do we have to enter?

1111. What is the purpose of the entering?

1112. Why did He have to do it this way?