Hebrews 6:1

He 6:1-14. Warning against Retrograding, Which Soon Leads to Apostasy; Encouragement to Steadfastness from God's Faithfulness to His Word and Oath.

1. Therefore--Wherefore: seeing that ye ought not now to be still "babes" (He 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [Calvin]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (He 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (He 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as Jewish believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

CHAPTER SIX

ANALYSIS OF THE CHAPTER.

In Heb 5:10,11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchisedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true religion as might have been reasonably expected, but had rather gone back, Heb 5:12-14. The design of this chapter seems to be, to warn them against the danger of going back entirely, and to encourage them to make the highest attainments possible in the knowledge of Christianity, and in the divine life. The apostle would keep them from entire apostasy, and would excite them to make all the advances which they possibly could make; and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Christian religion. In doing this he presents the following considerations.

(1.) An exhortation to leave the elements or rudiments of the Christian religion, and to go on to the contemplation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eternal judgment. These entered into the very nature of Christianity. They were its first principles, and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contemplate, Heb 6:1-2.

(2.) He warns them, in the most solemn manner, against apostasy. He assures them that, if they should apostatize, it would be impossible to renew them again. They could not fall away from grace, and again be renewed; they could not, after having been Christians and then apostatizing, be recovered. Their fall, in that case, would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths of religion, vers. Heb 6:4-6.

(3.) This sentiment is illustrated Heb 6:7,8 by a striking and beautiful figure drawn from agriculture. The sentiment was, that they who did not improve their advantage, and grow in the knowledge of the gospel, but who should go back and apostatize, would inevitably be destroyed. They could not be renewed and saved. It will be, says the apostle, as it is with the earth. That which receives the rain that falls, and that bears its proper increase for the use of man, partakes of the Divine blessing. That which does not--which bears only thorns and briers--is rejected, and is nigh to cursing, and will be burned with fire.

(4.) Yet the apostle says, he hoped better things of them. They had indeed receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize, and be cast off by God. They had shown that they had true religion, and he believed that God would not forget the evidence which they had furnished that they loved him, Heb 6:9,10.

(5.) He expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope, Heb 6:11,12.

(6.) To encourage them in this, he refers them to the solemn oath which God had taken, and his sacred covenant with them confirmed by an oath, in order that they might have true consolation, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by him who had entered heaven as the great High Priest after the order of Melchizedek, Heb 6:13-20. By such considerations he would guard them from the danger of apostasy; he would encourage them to diligence in the divine life; and he would seek to prepare them to welcome the more high and difficult doctrines of the Christian religion.

Verse 1. Therefore. "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace--as much as strong meat is for those of mature years--leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

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

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

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

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

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

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

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

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

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

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

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

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

(a) "dead works" Heb 9:14 (b) "toward God" Heb 11:6

Albert Barnes, 1834 · public domain

Introduction

We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's confidence in them, and his exhortation to diligence and perseverance, Heb 6:9-12. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, Heb 6:13-18. Hope is the anchor of the soul, and enters within the veil, Heb 6:19, Heb 6:20. Verse 1 Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages. Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest. Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ. The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah. Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it. Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy. Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy. But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.

Adam Clarke, 1831 · public domain

Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.

Matthew Henry, 1706 · public domain