This document provides commentary on Hebrews 6 from multiple scholars. It begins with a lengthy summary of the key points in the passage from Hebrews 6:1-2. It then provides multiple perspectives from different scholars (Barnes, Clarke, Gill) on specific words and phrases in those verses. The scholars discuss things like: - Leaving elementary teachings about Christ to advance to maturity - Not laying the foundation of repentance from dead works and faith in God again - Going on to perfection rather than lingering in elementary truths - Repentance from dead works referring to sacrifices under the Jewish law rather than evangelical repentance

1. HEBREWS 6 COMME TARY
EDITED BY GLE PEASE
1 Therefore let us move beyond the elementary
teachings about Christ and be taken forward to
maturity, not laying again the foundation of
repentance from acts that lead to death,[a] and of
faith in God,
BAR ES, "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 Mat_4:20, Mat_
4:22; Mat_5:24.
The principles - Margin: “The word of the beginning of Christ.” Tyndale renders it:
“let us leave the doctrine pertaining to the beginning of a Christian man.” Coverdale, “let
us leave the doctrine pertaining to the beginning of a Christian life.” On the word
“principles” see the note on 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 suited to their
condition, but would have them make higher attainments, and advance to the more
elevated principles of the gospel.

2. Of the doctrine - Literally, “the word” - λόγον logon - “reason, or doctrine of the
beginning of Christ.” That is, the word or reason that pertains to the elements of his
system; the first principles of Christian doctrine.
Of Christ - Which pertain to the Messiah. Either what he taught, or what is taught of
him and his religion. Most probably it is the latter - what pertains to the Messiah, or to
the Christian revelation. The idea is, that there is a set of truths which may be regarded
as lying at the foundation of Christian doctrine, and those truths they had embraced, but
had not advanced beyond them.
Let us go on - Let us advance to a higher state of knowledge and holiness. The
reference is alike to his discussion of the subject, and to their advancement in piety and
in knowledge. He would not linger around these elements in the discussion, nor would
he have them linger at the threshold of the Christian doctrines.
Unto perfection - compare the notes on 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 cornerstones, and the
foundations of the edifice, but since these were laid already, they were to go on and build
the superstructure and complete the edifice.
Of repentance from dead works - From works that cause death or condemnation;
or that have no vitality or life. The reference may be either to those actions which were
sinful in their nature, or to those which related to the forms of religion, where there was
no spiritual life. This was the character of much of the religion of the Jews; and
conversion to the true religion consisted greatly in repentance for having relied on those
heartless and hollow forms. It is possible that the apostle referred mainly to these, as he
was writing to those who had been Hebrews. When formalists are converted, one of the
first and the main exercises of their minds in conversion, consists in deep and genuine
sorrow for their dependence on those forms. Religion is life; and irreligion is a state of
spiritual death, (compare the notes on 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; see the note on Mat_3:2.
And of faith toward God - see the note on Mar_16:16. This is the second element in

3. 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 Act_20:21. Here, however, faith “in God”
is particularly referred to. But there is no essential difference. It is faith in God in regard
to his existence and perfections, and to his plan of saving people. It includes, therefore,
faith in his message and messenger, and thus embraces the plan of salvation by the
Redeemer. There is but one God - “the God and Father of our Lord Jesus Christ;” and he
who believes in the true God believes in him as Father, Son, and Holy Spirit; the Author
of the plan of redemption, and the Saviour of lost people. No one can believe “in the true
God” who does not believe in the Saviour; compare Joh_5:23; Joh_17:3. He who
supposes that he confides “in any other” God than the Author of the Christian religion,
worships a being of the imagination as really as though he bowed down to a block of
wood or stone. If Christianity is true, there is no such God as the infidel professes to
believe in, any more than the God of the Brahmin has an existence. To believe “in God,”
therefore, is to believe in him as he “actually exists” - as the true God - the Author of the
great plan of salvation by the Redeemer. It is needless to attempt to show that faith in
the true God is essential to salvation. How can he be saved who has no “confidence” in
the God that made him?
CLARKE, "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

4. 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.
GILL, "Therefore leaving the principles of the doctrine of Christ,.... The
Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of
it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he
is also the sum and substance of it: the principles of this doctrine are either the easier
parts of the Gospel, called milk in the latter part of the preceding chapter; which are not
to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be
recurred to at proper times; but so as not to abide in and stick here, without going
further: or rather the ceremonies of the law, which were the elements of the Jews'
religion, and the beginning, as the word may be here rendered, of the doctrine of Christ;
which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel
concerning Christ: in these the believing Jews were very desirous of sticking, and of
abiding by them, and of continuing them in the Gospel church; whereas they were to be
left, since they had had their use, and had answered what they were designed for, and
were now abolished by Christ.
Let us go on to perfection: in a comparative sense, to a more perfect knowledge of
things, which the clear revelation and ministry of the Gospel lead unto; and which the
rites and ceremonies, types and figures of the law, never could:
not laying again the foundation of repentance from dead works; the Syriac
version reads this by way of interrogation, "do ye lay again, &c." and makes the third
verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in
connection, not only with this article of repentance, but with each of the other five
articles, the foundation of which is no more to be laid again than this: and not laying it
again, either means not teaching it, and so refers to the apostle, and other ministers of
the word, who should not insist upon the following things, at least not stick there, but go
on to deliver things more sublime and grand; or not hearing it, and so refers to the
Hebrews, who should seek after a more perfect knowledge of evangelic truths than the
following articles exhibited to them: and the several parts of this foundation, which; are
not to be laid again ministerially, by preachers, or attended to by hearers, design either
the first things, with which the Gospel dispensation was ushered in; or rather, and which
I take to be the true sense, the general principles and practices of the Jews under the
former dispensation; for these are not the six principles of the Christian religion, as they
are commonly called, but so many articles of the Jewish creed; some of which were
peculiar to the Jews, and others common to them, with us Christians: thus,

5. repentance from dead works, does not intend evangelical repentance, the doctrine
of which is to be ministerially laid, and the grace itself to be exercised over and over
again; but a repentance which arose from, and was signified by the sacrifices of slain
beasts; for by them the Jews were taught the doctrine of repentance, as well as remission
of sin; and in and over them did they confess their iniquities; yea, every beast that was
slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was
tacitly owning, that they, for whom the creature was slain, deserved to be treated as that
was, and die as that did. So the Jews (f) say,
"when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this;
for I am he that hath sinned, and for the sin which I have committed I bring this; and it
is more fitting that the man should be sacrificed rather than the beast; and so it appears
that, ‫יחרט‬ ‫הוא‬ ‫קרבנו‬ ‫ידי‬ ‫,על‬ "by the means of his offering he repents".''
But now, under the Gospel dispensation, believing Jews, as these were to whom the
apostle writes, were not to learn the doctrine of repentance from slain beasts, or to
signify it in this way; since repentance and remission of sins were preached most clearly
to them in the name of Christ: nor were they to lay again another part of this foundation,
or a second article of the Jewish creed,
and of faith towards God; which article is expressed in language agreeable to the
Jewish dispensation; whereas evangelical faith is usually called the faith of Christ, or
faith in Christ, or towards our Lord Jesus Christ; but this respects faith in God, as the
God of Israel: hence says our Lord to his disciples, who were all Jews, "ye believe in
God": ye have been taught, and used to believe in God, as the God of Israel; "believe also
in me", as his Son and the Messiah, and the Mediator between God and man, Joh_14:1,
so that now they were not only to have faith towards God, as the God of Israel, and to
teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners,
without the intermediate use of sacrifices.
HE RY, "We have here the apostle's advice to the Hebrews - that they would grow
up from a state of childhood to the fullness of the stature of the new man in Christ. He
declares his readiness to assist them all he could in their spiritual progress; and, for their
greater encouragement, he puts himself with them: Let us go on. Here observe, In order
to their growth, Christians must leave the principles of the doctrine of Christ. How must
they leave them? They must not lose them, they must not despise them, they must not
forget them. They must lay them up in their hearts, and lay them as the foundation of all
their profession and expectation; but they must not rest and stay in them, they must not
be always laying the foundation, they must go on, and build upon it. There must be a
superstructure; for the foundation is laid on purpose to support the building. Here it
may be enquired, Why did the apostle resolve to set strong meat before the Hebrews,
when he knew they were but babes? Answer. 1. Though some of them were but weak, yet
others of them had gained more strength; and they must be provided for suitably. And,
as those who are grown Christians must be willing to hear the plainest truths preached
for the sake of the weak, so the weak must be willing to hear the more difficult and
mysterious truths preached for the sake of those who are strong. 2. He hoped they would
be growing in their spiritual strength and stature, and so be able to digest stronger meat.
I. The apostle mentions several foundation-principles, which must be well laid at first,
and then built upon; neither his time nor theirs must be spent in laying these

6. foundations over and over again. These foundations are six: -
1. Repentance from dead works, that is, conversion and regeneration, repentance from
a spiritually dead state and course; as if he had said, “Beware of destroying the life of
grace in your souls; your minds were changed by conversion, and so were your lives.
Take care that you return not to sin again, for then you must have the foundation to lay
again; there must be a second conversion a repenting not only of, but fRom. dead
works.” Observe here, (1.) The sins of persons unconverted are dead works; they proceed
from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead
works, if it be right, is repentance from dead works, a universal change of heart and life.
(3.) Repentance for and from dead works is a foundation-principle, which must not be
laid again, though we must renew our repentance daily.
2. Faith towards God, a firm belief of the existence of God, of his nature, attributes, and
perfections, the trinity of persons in the unity of essence, the whole mind and will of God
as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by
faith acquaint ourselves with these things; we must assent to them, we must approve of
them, and apply all to ourselves with suitable affections and actions. Observe, (1.)
Repentance from dead works, and faith towards God, are connected, and always go
together; they are inseparable twins, the one cannot live without the other. (2.) Both of
these are foundation-principles, which should be once well laid, but never pulled up, so
as to need to be laid over again; we must not relapse into infidelity.
JAMISO , "Heb_6:1-14. Warning against retrograding, which soon leads to
apostasy; Encouragement to steadfastness from God’s faithfulness to His Word and
Oath.
Therefore — Wherefore: seeing that ye ought not now to be still “babes” (Heb_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 (Heb_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” (Heb_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.

7. CALVI , "1.Therefore, leaving, etc. To his reproof he joins this exhortation, — that
leaving first principles they were to PROCEED forward to the goal. For by the
word of beginning he understands the first rudiments, taught to the ignorant when
received into the Church. ow, he bids them to leave these rudiments, not that the
faithful are ever to forget them, but that they are not to remain in them; and this
idea appears more clear from what follows, the comparison of a foundation; for in
building a house we must never leave the foundation; and yet to be always engaged
in laying it, would be ridiculous. For as the foundation is laid for the sake of what is
built on it, he who is occupied in laying it and proceeds not to the superstruction,
wearies himself with foolish and useless labor. In SHORT, as the builder must begin
with the foundation, so must he go on with his work that the house may be built.
Similar is the case as to Christianity; we have the first principles as the foundation,
but the higher doctrine ought immediately to follow which is to complete the
building. They then act most unreasonably who remain in the first elements, for
they propose to themselves no end, as though a builder spent all his labor on the
foundation, and neglected to build up the house. So then he would have our faith to
be at first so founded as afterwards to rise upwards, until by daily progress it be at
length completed. (95)
Of repentance from dead works, etc. He here refers to a catechism commonly used.
It is hence a probable conjecture that this Epistle was written, not immediately after
the promulgation of the Gospel, but when they had some kind of polity established
in the Churches; such as this, that the catechumen made a confession of his faith
before he was admitted to baptism. And there were certain primary points on which
the pastor questioned the catechumen, as it appears from the various testimonies of
the fathers; there was an examination had especially on the creed called the
Apostles’ Creed. This was the first entrance, as it were, into the church to those who
were adults and enlisted under Christ, as they were before alienated from faith in
him. This custom the Apostle mentions, because there was a short time fixed for
catechumens, during which they were taught the doctrine of religion, as a master
instructs his children in the alphabet, in order that he may afterwards advance them
to higher things.
But let us examine what he says. He mentions repentance and faith, which include
the fullness of the Gospel; for what else does Christ command his Apostles to
preach, but repentance and faith? When, therefore, Paul wished to show that he had
faithfully performed his duty, he alleged his care and assiduity in teaching these two
things. It seems then (as it may be said) unreasonable that the Apostle should bid
repentance and faith to be omitted, when we ought to make progress in both
through the whole course of our life. But when he adds, from dead works, he
intimates that he speaks of first repentance; for though every sin is a dead work,
either as it leads to death, or as it proceeds from the spiritual death of the soul; yet
the faithful, already born again of the Spirit of God, cannot be said properly to
repent from dead works. Regeneration is not I DEED made perfect in them; but
because of the seed of new life which is in them, however small it may be, this at

8. least may be said of them that they cannot be deemed dead before God. The Apostle
then does not include in general the whole of repentance, the practice of which
ought to continue to the end; but he refers only to the BEGI I G of repentance,
when they who were lately and for the first time consecrated to the faith,
commenced a new life. So also the word, faith, means that brief summary of godly
doctrine, commonly called the Articles of Faith.
To these are added, the resurrection of the dead and eternal judgment. These are
some of the highest mysteries of celestial wisdom; nay, the very end of all religion,
which we ought to bear in mind through the whole course of our life. But as the very
same truth is taught in one way to the ignorant, and in another way to those who
have made some proficiency, the Apostle seems here to refer to the common mode of
questioning, “ thou believe the resurrection of the dead? Dost thou believe eternal
life?” These things were suitable to children, and that only once; therefore to turn
back to them again was nothing else but to retrograde.
S L JOH SO , " Last week I mentioned that this is the prime passage of the Arminians
and the cardinal passage of all who believe that it possible to be saved and then lost. This
group includes the Methodists, Anglicans, Lutherans, the Church of Christ, and the
Romans Catholic Church and others.
I once heard an evangelists say, "a Methodist knows he has got religion but he is afraid he
may lose it. A Presbyterian knows he can't lose it, but he’s afraid he hasn't got it. " There
is a lot of truth in these two attitudes towards the New Testament.
Philip Mauro, “Since the Epistle to the Hebrews has to do solely with the experiences of
a redeemed people, it follows that certain passages (Heb. 6:4-6 and 10:26-31) which are
sometimes taken as indicating the eternal condemnation of the persons to whom they
refer, cannot have that significance. That the people of God can bring upon themselves
great suffering and loss is clearly set forth in many Scriptures. But it is equally clear that
they cannot themselves be lost. In Hebrews we learn what may befall the sheep in the
wilderness; and it must not be forgotten that the Good Shepherd has Himself declared
concerning them, “I give unto them eternal life and they shall never perish” (Jn. 10:28).
How could those perish for whom He laid down His Life, and for whom He now
intercedes in resurrection life and power? That could not be; but there is, on the other
hand, the gravest danger that they may, through perversity, disobedience, unbelief, sloth,
or neglect, incur serious loss. It is on this account that the Holy Spirit so earnestly urges
them “to-day,” and so long as it is called “to-day,” to hear His Voice, Who now speaks
from Heaven, in order that, when the crucial hour arrives, that may not befall them, which
befell God’s people of old, who, when the opportunity came for entering into the
possesssion of the promised inheritance, hardened their heart to His Word, provoked His
indignation, and so could not enter in because of unbelief. Those whom God has
redeemed from the bondage of sin and the fear of death can never be lost. Their security
rests upon the finished work accomplished by Christ upon the Cross; and what He has
accomplished stands for ever. But beyond any question there is the possibility that they
may fall after the same example of disobedience, and so may fail to inherit “the blessing.”

9. And in view of that possibility we are here most solemnly warned that such as draw back
from entering into the reward promised to patience and obedience, cannot be renewed
again unto repentance, that is to say, they cannot be permitted, upon change of mind
(which is the meaning of “repentance”), to enter into that blessing from which they
willfully turned away.
We are prone to slight the warnings of Scripture, and are all too ready to assign them to
others than ourselves-to “the Jewish remnant” for example. Let us be on our guard
against the deceitfulness of our own hearts, as well as against the deceivableness of sin.
We cannot afford to neglect the warnings of Scripture; and there is no room for doubt as
to those for whom the warnings of Hebrews are intended. They are, beyond question, for
those who have been redeemed by the precious Blood of Christ. They are for those on
whose behalf He is gone into Heaven, and for whom now He intercedes. If we apply to
ourselves such passages as “Seeing then that we have a great High Priest that has passed
into the Heavens” (Heb. 4:14), we must also of necessity accept the application of the
words that occur in the immediate context, “Let us labor, therefore, to enter into that rest,
lest any man fall after the same example of unbelief” (lit., disobedience). It is impossible
to read the warnings contained in this Epistle without perceiving that tremendous
consequences hinge upon the attention given to them.
It being clear then, that the redeemed people of God may fail to obtain “the
promise,” and to secure to themselves “the recompense of the reward,” it becomes a
matter of highest importance for them to give their most earnest and intelligent heed to
the warnings which God, in His faithfulness and kindness, has vouchsafed them; and also
to avail themselves of the provision which His grace extends to meet their need and to
help their infirmities.
The Theology of Hebrews
The Church after Paul saw slow but steady progress. By the last quarter of the first century AD the
Church had made inroads into every major city of the Roman Empire. But something else was
happening at the same time; people were growing impatient. You see, Jesus had said "And he said
to them, "Truly I tell you, there are some standing here who will not taste death until they see that
the kingdom of God has come with power" (Mk 9:1).
No matter how this verse in interpreted today, when Jesus spoke these words they understood him
literally. Thus, when the earliest believers began to die the Church began to wonder if the coming
was not imminent. Some of them, quite frankly, gave up hope that He would ever come again.
Many of those who grew disenchanted with Christianity were Jews who had converted in the hope
that the Messiah would quickly return and establish his earthly kingdom. When he did not, they
began to leave the Church, evidently in droves.
The Letter to the Hebrews is written to these Jewish Christians in order to encourage them to
remain faithful to Jesus, "for it is impossible to restore again to repentance those who have once
been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have
tasted the goodness of the word of God and the powers of the age to come, and then have fallen
away, since on their own they are crucifying again the Son of God and are holding him up to
contempt" (Hebrews 6).
These believers must hold fast to the faith; for there is no other way by which they can be saved.
So the writer of Hebrews makes every effort to prove that Jesus is superior to anything that
Judaism has to offer. He is better than the angels, Moses, the law, the Prophets, or anything else.
The central idea of the letter is that Jesus is the ultimate gift and the ultimate giver; that is, he is

10. simultaneously the high priest and the sacrificial victim! Because of his sacrifice the believer can
know God and will become a part of God's rule. But they must beware that it is not their faith that is
the foundation of this kingdom! NO, it is God's gift that is the ground of their faith! This is made
quite clear when the author stresses the death and exaltation of Jesus as he does. Faith in him is
the goal of their lives as well as the ground of their faith. If they forget this, then they will fall away
from Him.
Higher than Moses and higher than the angels, Jesus remains forever the greatest gift which God
has ever given humankind. Cf. 2:17-18; 4:14-16; 5:5-10; 6:20; 7:24-28; 9:11-14; 24-28; 10:12-
14; 19-21. Since he is the gift and the giver, his followers must give ear to him; they must listen to
him or they will hear nothing! So it is neither the law nor an angel they must adhere to- they must
listen to the voice of the priest who gave himself for them.
As these things are said by our anonymous writer standing at our imaginary lectern, the crowd
begins to disperse. From this point onward in the New Testament the voices we hear are not quite
so well heeded as Paul or John. Yet what he has to say is very important; and we should chide our
neighbors for leaving before they hear them out!
COFFMAN, "FOUNDATION PRINCIPLES;
PRESSING ON UNTO PERFECTION;
EXHORTATIONS TO FAITH AND PATIENCE;
THE HOPE THAT IS SET BEFORE US
Wherefore leaving the doctrine of the first principles of Christ, let us press on unto
perfection; not laying again a foundation of repentance from dead works, and of faith
toward God, of the teaching of baptisms, and of laying on of hands, and of the
resurrection of the dead, and of eternal judgment. (Hebrews 6:1-2)
Leaving ... the first principles is not enjoined in the sense of departing from those
fundamental things, but in the sense of progressing beyond them, the overwhelming
importance of the things mentioned being inherent in the fact of their being called "first
principles" and "a foundation." Through use of a pronoun "us," the writer identifies
himself with his readers, as more emphatically in Hebrews 6:3 following; and from this it
should not be presumed that the inspired author of this epistle was himself deficient in the
manner of his readers, nor that he, like them, was guilty of serious fault of omission. Just
why a similar identification of the author with his readers in Hebrews 2:3 should be
hailed as proof that the author was denying his own apostleship has never been explained.
See under "authorship" in the introduction for note on this, also under Hebrews 2:3. What
the writer surely did here, he may have done in Hebrews 2:3; and the basis of dogmatic
affirmations to the contrary, far from being evident, appears forced and unnatural.
The "perfection" in this place refers to a more extensive and thorough knowledge of
Christian principles, as contrasted with the mere acquaintance with the basic
fundamentals. The goal of all Christian endeavor is absolute perfection, even as God is
perfect, for Jesus said, "Be ye therefore perfect, even as your heavenly Father is perfect"
(Matthew 5:48). Unattainable in the ultimate sense, perfection is nevertheless the goal of
Christians. All should strive toward it.

11. THE SIX FUNDAMENTALS
Ironically, ours is an age that has indeed "gone on" to a very fanciful and indefinite kind
of perfection so-called, categorically forsaking and denying the very principles outlined
here as fundamental. For the generation that first received this letter to the Hebrews, a
further stress of the fundamentals was not needed; but for this age, the opposite is true.
Fundamental truth of the most basic nature is openly denied or presumptuously ignored
by an age that seems to feel that it has outgrown such elementary things as these; and,
therefore, we may be thankful indeed for the inspired outline of things which actually
constitute fundamental Christian doctrine. Some study will be given to this extremely
interesting list of the foundation principles of the Christian religion:
repentance from dead works,
faith toward God,
the teaching of baptisms,
the laying on of hands,
the resurrection of the dead,
the eternal judgment.SIZE>
There are two categories here, first the plan of salvation, as it has been called, including
faith, repentance and baptism, and pertaining largely to alien individuals, and secondly,
certain doctrines that concern all people collectively. Some make a triple division,
grouping the three successive pairs to represent man's personal relations, his social
relations, and his connection with the unseen world.[1]
Objection to the view that the primary steps of Christian obedience, faith, repentance and
baptism, are intended here springs from two things: (1) the order of their being mentioned
(repentance first), and (2) the mention of plural baptisms. We shall note each of these.
The order of faith and repentance in the steps of obedience does not depend on any word
list, even of the apostles, for it is impossible for them to be reversed. No unbeliever in the
history of the world ever repented; and the mention of repentance first in this sequence
cannot possibly imply any priority of its appearance in the sinner's heart. The scriptures
supply another example of clearly related actions being mentioned out of their natural
sequence. Peter said of the crucifixion of Christ that it was he "whom they slew and
hanged on a tree" (Acts 5:30), thus reversing the chronological sequence.
The use of the plural "baptisms" doubtless sprang from the fact that no less than seven
baptisms are mentioned in the New Testament, these being: (1) the baptism of the Holy
Spirit (Matthew 3:11); (2) the baptism of fire (Matthew 3:11); (3) the baptism of John
(Matthew 3:16); (4) the baptism unto Moses (1 Corinthians 10:2); (5) the baptism of
suffering (Luke 15:30); (6) the baptism for the dead (1 Corinthians 15:29); and (7) the
baptism of the great commission (Matthew 28:18-20). The seventh of these is beyond
question the "one" baptism of Ephesians 4:5; and the knowledge of these things was most

12. certainly part of the elementary things that one had to know in order to become a
Christian. Able scholars have rejected this view, Bruce, for example, insisting that
"baptisms" in this place has no reference whatever to that Christian ordinance that stands
at the gateway of the church; but in matters of this kind, one must be on guard against the
natural bias that flows from the theological position of the commentator. Just how anyone
can rule out Christian baptism as being included in "baptisms," especially when it stands
in a list of fundamental Christian doctrines, must ever appear as a mystery indeed.
Westcott, an incomparable MASTER OF the Greek text, allows the obvious meaning of
the word to stand, stating that
The plural and peculiar form (of the term "baptisms") seems to be used to include
Christian baptism with other lustral rites. The "teaching" would naturally be directed to
show their essential difference.[2]
Repentance from dead works. Repentance is basic to salvation, on the part of both aliens
and Christians, being a constant duty of all who would enter into life. It is an invariable
condition of forgiveness of any sin whatsoever (Luke 13:3). "From dead works" is a
reference to the class of deeds from which the conscience requires to be cleansed, as
evidenced by the same description of them in Hebrews 9:14. All works are dead, in the
sense intended here, except the ones motivated by faith and love of God. The works of
human righteousness, the works of the flesh, the works of mortal achievement, and even
the works of the Law of Moses, must all be included in the "dead works" mentioned here.
And faith toward God. Faith as a fundamental is affirmed not only here but in Hebrews
11:6, and throughout the New Testament (Mark 16:15,16). It is rather strange that faith
which has been elevated to a super-status by most of Protestantism should be revealed
here among the simplicities, a rudimentary, fundamental, basic thing, which one is
admonished to leave and go on unto perfection! What a contrast is between this and the
view of the creeds which make it the "sole" basis of salvation. Nevertheless, it would be
difficult indeed to overstress the importance of faith, without which no man can please
God. It is a "sine qua non" of redemption.
And the teaching of baptisms. This was noted above, but a few more thoughts are in
order. Plainly, baptism is made to be in this verse a part of the fundamental teaching of
Christianity; and therefore, it simply cannot be that baptism is in any sense an optional,
non-essential, elective, or superficial duty; but it is a genuine obligation, as should already
have been expected from the proclamation of it on so many solemn occasions as a
commandment to be heeded by all people. See the accounts of the great commission in
Matthew 28:18ff and Mark 16:15ff, and also the first sermon of the gospel age (Acts
2:38ff). As regards faith and baptism, the theology of the Protestant era has exaggerated
faith and diminished baptism; but in the index of Christian fundamentals, one finds them
securely embedded side by side in the foundation of the Christian theology. Seeing then
that the Holy Spirit has made them to be among the coordinates, it must be sinful indeed
to disturb the place that either of them has in God's marvelous system of salvation. Let
those who hail baptism as non-essential, or some superfluous accessory of the true faith,
behold here its proper place in the foundation.
Baptism is the burial in water of a believing, penitent candidate, and the raising up again

13. to walk in newness of life (Romans 6:4; Colossians 2:12); only those who believe and
repent can receive Christian baptism. The purpose of baptism is to bring the believer into
Christ (Galatians 3:27; 1 Corinthians 12:13; Romans 6:3). The necessity of baptism lies
in the mandate of Christ who commanded all people of all nations of all times to receive
it and submit to it (Matthew 28:18-20; Mark 16:15,16; Acts 2:38ff). The responsibility
for being baptized rests upon every individual ever born into the world. Peter commanded
his hearers to "repent and have yourselves baptized."[3] Baptism is a precondition of
forgiveness of sins (Acts 2:38; 22:16); it corresponds to the marriage ceremony as applied
to Christ and his bride, the church (Ephesians 5:25-27); it is the initiatory rite by which
one is admitted to the church which is the body of Christ (1 Corinthians 12:13). Although
the scriptures declare that we are saved by baptism (1 Peter 3:21), it is not baptism alone
that saves. Baptism without faith, or without repentance, or without the newness of life
following, is no baptism. Baptism is "for" the remission of sins (Acts 2:38), and for the
purpose of being saved (Mark 16:15,16); and it is to be administered in the sacred name
"of the Father, and of the Son, and of the Holy Spirit" (Matthew 28:18-20). Therefore, let
every man ask himself if this sacred and holy commandment has anything to do with him!
The laying on of hands would seem at first glance to be misplaced in this list, but not at
all. Absolutely essential to an understanding of the limitation upon the appearance in the
early history of the church of truly inspired men who could do miracles and speak with
divine authority in the church is the knowledge of the fact that such abilities came to
those men through the laying on of the apostles' hands (Acts 8:18), and from no other
source whatsoever. Out of such knowledge flow epic deductions which are of the utmost
consequence to Christianity. The cessation of miracles and of directly-inspired teachers,
and the closing up of the sacred canon of the New Testament, and such information as
refutes the notion of any so-called apostolic succession - all these and many other truths
of a most crucial kind are directly dependent upon just one little fact, namely, that it was
through laying on of "the apostles' hands" that those wonderful gifts came to the church,
and that that power was not hereditary, or transferable, by any other means whatever.
Plenary power of a kind like that delegated to an ambassador is never transferable, but
every new holder of it must be commissioned at the original source. Even the sorcerer
understood this basic point (Acts 8:18ff); and the possession of that information by such a
person as Simon, after such a brief contact with the faith, proves both the fundamental or
elementary nature of the doctrine, and its basic simplicity as well. It was in view of that
knowledge that Simon tried to buy the gift, not from Philip who had baptized him and
who also had the power, and who was personally known to Simon, but from Peter, an
apostle!
The resurrection of the dead is another fundamental sadly shunted aside in the
materialistic age through which people are passing. This old fundamental doctrine should
be hauled out of the cellar and presented anew to the secular and unbelieving society! An
apostle once said, "If in this life only we have hope, we are of all men most pitiable" (1
Corinthians 15:19). The whole teaching of Christ was founded squarely on the premise of
a resurrection of the bad and good alike, indeed of all people. He said,
Marvel not at this: for the hour cometh, in which all that are in the tombs shall hear his
voice, and shall come forth; they that have done good, unto the resurrection of life; and

14. they that have done evil unto the resurrection of judgment (John 5:28,29).
Christianity's most successful missionary, the apostle Paul, never failed to stress this
doctrine. On land or on sea, at home or abroad, in villages or in great cities, his message
was always and constantly that of the resurrection of the dead. The importance of this
fundamental teaching to the onward sweep of Christianity in the early centuries was
marked by Gibbon in his epic history of the decline and fall of the ancient Roman empire.
He wrote,
Our curiosity is naturally prompted to inquire by what means the Christian faith obtained
so remarkable a victory over the established religions of earth. To this inquiry an obvious
but satisfactory answer may be returned; that it was owing to the convincing evidence of
the doctrine itself, and to the ruling providence of its great Author.
Gibbon then went on to list the factors which he called "the five following causes" which
favored the rapid spread of Christianity; and the second on the list is "the doctrine of a
future life, improved by every additional circumstance which could give weight and
efficacy to that important truth."[4] Without the doctrine of the resurrection, the whole
fabric of Christian thought dissolves into emptiness and worthlessness. No marvel then
that it is listed as fundamental.
And of eternal judgment. This doctrine too, in these days, is more honored by its neglect
than by its faithful proclamation. The whole concept of an eternal judgment, alas, has
dropped out of the theological firmament, and from its rightful emphasis by gospel
preachers. And why? Is not this also a part of the fundamental sub-structure of
Christianity? Of course it is. The doctrine of the eternal judgment is taught in the Old
Testament (Daniel 12:2); but it is in the New Testament that the magnificent scope and
importance of it most vividly appear. Christ plainly stated that all nations would appear
simultaneously before him in judgment, that he should sit upon the throne of God and
separate the wicked from the righteous as the shepherd divides the sheep from the goats
(Matthew 25:31ff). He taught that all nations would appear simultaneously with that
current generation in judgment, and that the citizens of Nineveh (Matthew 12:41) and the
queen of the south (Matthew 12:42), separated by centuries of time, would appear in
judgment with the contemporaries of Jesus. Efforts to spiritualize the resurrection and
judgment (the two go together) by making "our age" the judgment day, or "the day of
death" the judgment, or "every day" to be judgment day, or such things as "historical
rejections of prior social wrongs" to be the judgment mentioned in scripture is nonsense.
All such devices utterly fail in the light of the concise and dramatic statements in the
word of God, one of them in this epistle. "It is appointed unto men once to die, and after
this cometh judgment" (Hebrews 9:27). And as for the delusion that the second coming of
Christ, accompanied by the general resurrection and final judgment, will all be realized in
some vague spiritual sense such as a glorious era of world peace, social justice, and
universal felicity among people, forget it. To be sure, all people would delightfully hail
such a "judgment day" and such a coming of Christ; but the word of God details the
second advent of our Lord in terms of a cataclysmic event of worldwide terror and
destruction, an event that will not be, in any sense, "good news" for the great majority of
Adam's race; for the Saviour himself said that "Then shall all the tribes of the earth
mourn, and they shall see the Son of man coming on THE CLOUDS of heaven with
power and great glory" (Matthew 24:30).

15. Great and terrible as the concept of eternal judgment admittedly is, the most profound
necessity for it is evident. Most of the truly difficult problems connected with the life of
faith, and with reference to the entire system of Christianity, are directly related to the
doctrine of eternal judgment. Heaven, hell, eternal punishment, eternal joy, Satan, and the
problem of evil - all these things pivot in the last analysis upon the scriptural teaching of
the judgment. All of the problems, great and small, eventually fade into insignificance
before the pressing question, "Is this universe just?" The underlying assumption of
revealed religion as set forth in both the Old Testament and the New Testament is the
concept of a just universe; and time and time again it is unequivocably declared to be just
(Psalms 45:6,7). The father of the faithful, Abraham, idiomatically inferred it when he
asked, "Shall not the judge of all the earth do right?" (Genesis 18:25). The existence of
laws in the natural realm, the moral law within people, and the sacred revelation all alike
proclaim the justice of the universe; and if it is not so, life indeed becomes "a tale told by
an idiot, full of sound and fury, signifying nothing" (Macbeth, Act V). Sanity in any true
sense turns upon the question of justice in the cosmos. If the righteousness and justice of
God do indeed establish his throne and undergird all things, then WE ARE SAFE; and
every man shall receive the reward of the deeds done in the body (2 Corinthians 5:10); if
not, then any true SECURITY of the soul is a fool's dream, and man himself is but an
infant crying in the night with no language but a cry!
But if the universe is just; if the righteous shall be rewarded and the wicked punished, AN
ETERNAL JUDGMENT IS REQUIRED, a judgment in which all inequities and
injustices shall be corrected, an eternal judgment presided over by infinite justice,
wisdom, mercy, and love - in short, the judgment revealed upon every page of the sacred
scriptures, or if not revealed, then certainly implied. The widespread neglect and apparent
disbelief of this doctrine suggests that it is true of our generation, as it was of those to
whom this epistle was first addressed, that we "have need again that someone teach us the
rudiments of the first principles of the oracles of God" (Hebrews 5:12)
A foundation as applied to these six crucial teachings suggests some facts regarding
foundations. No less than four foundations of Christianity are mentioned in the New
Testament, and these are: (1) the foundation fact that Jesus is the Christ the Son of the
living God (Matthew 16:13-19; 1 Corinthians 3:11); (2) the foundation authority, namely
the sayings of Jesus Christ, called by him "these sayings of mine" (Matthew 7:24-27),
"whatsoever I have commanded you" (Matthew 28:20); (3) the foundation personnel, the
apostles and prophets of the New Testament (Ephesians 2:19); and (4) the foundation
teachings as set forth in the place before us. The multiple nature of the foundation should
not be confusing, since foundations, even of almost any building, are comprised of
several different things. The eternal city that comes down from God out of heaven is said
to have twelve foundations! (Revelation 21:19).
[1] Brooke Foss Westcott, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B.
Eerdmans Publishing Company, 1965), p. 143.
[2] Ibid., p. 146.

16. [3] Vine's Greek Dictionary (Westwood, New Jersey: Fleming H. Revell Company,
1962), p. 97.
[4] Edward Gibbon, The History of the Decline and Fall of the Roman Empire
(Philadelphia: H. T. Coates and Company), Vol. I, p. 508.
BIBLICAL ILLUSTRATOR, "Foundation-stones
I.
HERE IS A STATEMENT MADE WITH REGARD TO THE FIRST PRINCIPLES OF
THE RELIGION WE PROFESS. He tells where they are revealed, and what they are.
And, first, he would have his readers to understand that the principles of the doctrine of
Christ are the “first principles of the oracles of God”; he uses the two expressions
interchangeably, as if they both meant the same thing. His immediate object was to
assert that the “ doctrine of Christ,” at which the Hebrews stumbled, was in reality no
fresh revelation, but that all its rudiments had been taught in their own Mosaic
Scriptures. A deep truth was contained in the saying of the ancient Church, “There were
Christians on earth before there were Jews.” Even from Paradise to Patmos, “the
principles of the doctrine of Christ” have been taught with increasing gradations of
development, as “the first principles of the oracles of God”—old, as well as new. This
being established, Paul proceeds to enumerate these principles; and he appears to state
them miscellaneously, without reference to their natural station or logical order.
1. And, first, “Repentance from dead works.” Dead works are works performed by
one whose life is separated from the life of God. Thus separated, men may have the
quality of manliness, but not of godliness; towards one another there may be melting
love, heroic daring, unbending justice, most magnificent generosity; but whatever
they may be with regard to men, with regard to God they are dead. Alienated from
His life, even good works are dead works; dead while they live; dead as the dead
leaves on the dead bough, parted from its parent stem. It is the doctrine of a merely
human religion, that while we should repent of our evil works, we should trust in our
righteous works for heaven. But it is the doctrine of Christ that we should repent of
all the works wrought while our souls were dead in sin; and when we feel the
quickening thrills of a new life, this repentance will take place.
2. But, secondly, turning from sin implies turning to God. We shall have no
disposition to renounce our dead works until, united to the living God by faith, we
are partakers of His life. Faith towards God, therefore, is another elementary
principle of the oracles. To have “faith towards God “ is to feel able to say, “I think, I
will, I speak, I act as I do, because I have faith towards God”; it is to feel His Spirit
touch us, to have the most affecting sense of His society, to act as under His
inspection, to be alive to His presence as the most intense of all realities, giving the
zest to every pleasure, the light to every beauty, the soul to every scene; to trust Him
for the food, and raiment, and home, both of our mortal and immortal nature; to
make Him the confidant of every weakness, and want, and woe; to revive beneath the
sun-burst of His smile, and to mourn at the hiding of His face.
3. But we shall never bare faith towards God, or approach Him in the way that has
been just described, until our infected spirits have applied to a fountain of cleansing.
So another essential principle is “the doctrine of baptisms.” Those baptisms told not
only of sin, but of a fountain opened for sin; and we know where that precious

17. fountain flows. Rejoice to think that it is a fountain, and not a scanty supply.
4. But the doctrine, or the true meaning of the laying on of hands, was another
principle of the doctrine of Christ. It conveyed a doctrine, and the doctrine was that
he who would be saved must, by b is own personal act and deed appropriate the work
of Him who is our Saviour by being our substitute,
5. The resurrection of the dead is another essential article of faith, and one, like the
rest, peculiar to inspired revelation. Nature does not teach it. It never dawned on the
proud thoughts of philosophy. Even those beautiful mysteries of the spring, which
are sometimes thought to teach, inferentially, the doctrine of a resurrection, convey
no teaching sufficiently defined to still the agonies of doubt or sorrow. The changes
they witness and the charms they show are revivals, not resurrections. But in the
oracles of God all the great problems that affect the destiny of man receive a full
solution, and all the questions that come from his breaking heart meet with a distinct
response. The resurrection of the dead is a “doctrine of Christ.” The Emperor
Theodosius having, on a great occasion, opened all the prisons and released his
prisoners, is reported to have said, “And now, would to God I could open all the
tombs and give life to the dead!” But there is no limit to the mighty power and royal
grace of Jesus. He opens the prisons of justice and the prisons of death with equal
and infinite ease: He redeems not the soul only, but the body. From the hour of the
“laying on of hands,” the entire man has been saved.
6. But, once more: the eternal judgment has ever been a primary article of
revelation. Though analogy, intuition, and universal opinion rosy have furnished
grounds to justify belief in it as a probable event, only the “oracles of God” could
unfold its principles, or announce its absolute certainty. This they have ever done.
He, through whose sacrifice our souls have received a “baptism”—He who has
become our substitute by “the laying on of bands,” bearing all the pressure of our
responsibility, and binding Himself to be answerable for us at the judgment-day—
will be Himself our Judge. But there are some of you who have no right to these
anticipations. You have not made provision for the great hereafter. By that
tremendous phrase, “eternal judgment,” consider your ways and be wise!
II. And now, passing from the doctrinal statement, let us give attention, to THE
PRACTICAL APPEAL.
1. “Not laying again the foundation.” The teacher, in this phrase, at once indicates
the course he intends to adopt in his own instructions, and the conduct he would
prescribe to those who study them. “Not laying again the foundation.” God will not
lay it again in His purposes; you are not to be for ever laying it again your mind and
memory; as it is settled in the heavens, so let it be settled here as new. This being
established, Paul proceeds to enumerate these principles; and he appears to state
them miscellaneously, without reference to their natural station or logical order.
1. And, first, “Repentance from dead works.” Dead works are works performed by
one whose life is separated from the life of God. Thus separated, men may have the
quality of manliness, but not of godliness; towards one another there may be melting
love, heroic daring, unbending justice, most magnificent generosity; but whatever
they may be with regard to men, with regard to God they are dead. Alienated from
His life, even good works are dead works; dead while they live; dead as the dead
leaves on the dead bough, parted from its parent stem. It is the doctrine of a merely
human religion, that while we should repent of our evil works, we should trust in our
righteous works for heaven. But it is the doctrine of Christ that we should repent of

18. all the works wrought while our souls were dead in sin; and when we feel the
quickening thrills of a new life, this repentance will take place.
2. But, secondly, turning from sin implies turning to God. We shall have no
disposition to renounce our dead works until, united to the living God by faith, we
are partakers of His life. Faith towards God, therefore, is another elementary
principle of the oracles. To have “faith towards God” is to feel able to say, “I think, I
will, I speak, I act as I do, because I have faith towards God”; it is to feel His Spirit
touch us, to have the most affecting sense of His society, to act as under Hits
inspection, to be alive to His presence as the most intense of all realities, giving the
zest to every pleasure, the light to every beauty, the soul to every scene; to trust Him
for the food, and raiment, and home, both of our mortal and immortal nature; to
make Him the confidant of every weakness, and want, and woe; to revive beneath the
sun-burst of His smile, and to mourn at the hiding of His face.
3. But we shall never have faith towards God, or approach Him in the way that has
been just described, until our infected spirits have applied to a fountain of cleansing.
So another essential principle is “the doctrine of baptisms.” Those baptisms told not
only of sin, but of a fountain opened for sin; and we know where that precious
fountain flows. Rejoice to think that it is a fountain, and not a scanty supply.
4. But the doctrine, or the true meaning of the laying on of hands, was another
principle of the doctrine of Christ. It conveyed a doctrine, and the doctrine was that
he who would be saved must, by his own personal act and deed appropriate the work
of Him who is our Saviour by being our substitute.
5. The resurrection of the dead is another essential article of faith, and one, like the
rest, peculiar to inspired revelation. Nature does not teach it. It never dawned on the
proud thoughts of philosophy. Even those beautiful mysteries of the spring, which
are sometimes thought to teach, inferentially, the doctrine of a resurrection, convey
no teaching sufficiently defined to still the agonies of doubt or sorrow. The changes
they witness and the charms they show are revivals, not resurrections. But in the
oracles of God all the great problems that affect the destiny of man receive a full
solution, and all the questions that come from his breaking heart meet with a distinct
response. The resurrection of the dead is a “doctrine of Christ.” The Emperor
Theodosius having, on a great occasion, opened all the prisons and released his
prisoners, is reported to have said, “And now, would to God I could open all the
tombs and give life to the dead!” But there is no limit to the mighty power and royal
grace of Jesus. He opens the prisons of justice and the prisons of death with equal
and infinite ease: He redeems not the soul only, but the body. From the hour of the
“laying on of hands,” the entire man has been saved.
6. But, once more: the eternal judgment has ever been a primary article of
revelation. Though analogy, intuition, and universal opinion rosy have furnished
grounds to justify belief in it as a probable event, only the “oracles of God” could
unfold its principles, or announce its absolute certainty. This they have ever done.
He, through whose sacrifice our souls have received a” baptism”—He who has
become our substitute by “the laying on of hands,” bearing all the pressure of our
responsibility, and binding Himself to be answerable for us at the judgment-day—
will be Himself our Judge. But there are some of you who have no right to these
anticipations. You have not made provision for the great hereafter. By that
tremendous phrase, “eternal judgment,” consider your ways and be wise!
II. And now, passing from the doctrinal statement, let us give attention, to THE

19. PRACTICAL APPEAL,
1. “Not laying again the foundation.” The teacher, in this phrase, at once indicates
the course he intends to adopt in his own instructions, and the conduct he would
prescribe to those who study them. “Not laying again the foundation.” God will not
lay it again in His purposes; you are not to be for ever laying it again in your mind
and memory; as it is settled in the heavens, so let it be settled here. “Not laying again
the foundation.” You are not to forget it, so as to have to learn it again; you ale not to
doubt it, so as to need to be convinced of it again; you are not to forsake it, so as to
have to return to it again. “Not laying again the foundation.” You are not to be like an
insane or unskilful builder, who excavates the foundation of his work, tears it from
its place, and takes it to pieces, being doubtful of its materials, or uncertain of its
sufficiency to sustain the superincumbent weight; and who, always engaged in
destroying the foundation, and laying it again, makes no progress with his building.
2. “Leaving the principles of the doctrine of Christ.” At first sight the meaning of this
clause is not obvious, and it seems to clash with those connected with it. There are
different ways of leaving an object his fathers house, never to return We may leave it
as the spendthrift son leaves we may leave it as the deserter leaves the shield which
he is “vilely east away”; we may leave it as education and refinement leave ignorance
and rusticity; but not so ale we to leave these first principles of our faith. We are to
leave them as the scholar leaves the letters of the alphabet—leaving them only to use
them; leaving them that he may bring clot all their powers, and employ them in
startling combinations, as the instrument for acquiring or diffusing thought. We are
to leave them as the plant leaves its root, when it towers into a majestic tree, leaving
it only that it may the more depend upon it; and, day by day, drawing from it those
fresh supplies of vital sap which it pours into the fresh leaves, fresh boughs, ever
fresh and ever beautiful formations of that life which refreshes the hungry with its
clusters, or the weary with its shade. We are to leave them as the builder leaves his
foundation, that he may carry up the building, stone above stone, story above story,
tower above tower, from the dusky basement to the sun-lit pinnacle; always leaving
the foundation, yet always on it, and on it with the most massive pressure, and the
most complete dependence, when most he leaves it.
3. “Let us go on unto perfection.” It is obvious that there can be no reference, in this
a word “perfection,” to the justifying work of Christ on our behalf. That is perfect
from the first moment we believe. At once we receive perfect forgiveness, and a
perfect title to the “inheritance in light.” But, although justification is complete,
sanctification has yet to be carried on. To borrow the idea of a transatlantic writer:
“A perfect title to a piece of property puts a man in possession of it just as absolutely
on the first day when it was given as twenty years after. When a man gives a flower, it
is a perfect gift; but the gift of grace is rather the gift of a flower seed.” It contains
within it all the Divine germs necessary for growth. And we are asked to cherish it,
that it may go on unto perfection, as the seed goes on to the perfection of a full-
blown flower.
4. The word employed to indicate the manner of arriving at this end is richly
significant. “Let us go on to perfection,” should rather be rendered, “Let us be carried
on.” “The word is emphatical, intimating such a kind of progress as a ship makes
when it is under sail. ‘ Let us be carried on ‘ with the full bent of our minds and
affections, with the utmost endeavours of our whole souls. We have abode long
enough by the shore; let us now hoist our sails, and launch into the deep.” Perhaps
we feel discouraged by the labour, and alarmed by the very glory of our calling. The

20. one may seem too much for us to exercise, and the other too great for us to hope for.
Almost despairing of our ability to go forward, we may even now be thinking of going
back. But if we are unable to go on, we are surely able to be carried on to perfection.
And the Eternal Almightiness is even now at our side. (C. Stanford, D. D.)
Leaving first principles
We must leave these first principles as the pupil leaves the alphabet when he is brought
to the process of combining letters into syllables, and syllables into words, and of words
constructing sentences, and of sentences making a discourse. We must leave them as the
architect leaves the foundation, and proceeds to erect upon it his superstructure. We
must leave them as the mathematician leaves his axioms, and proceeds to the
construction of his demonstration. To what purpose would the pupil have learned the
elements of ‘language if he should rest in them? Where the use of continuing to con them
over without proceeding any further? What benefit would result from the labour and
expense of laying the best foundation if it remain unappropriated—if no building be
reared upon it? How long might the mathematician occupy himself in ascertaining the
axioms of the science without coming at a single valuable result? And what advantage
will accrue to us, or the world, from our acquiring the mere elements of Christianity
without reducing them to practice, pushing them out to their ulterior results, and
connecting them with the higher principles of a spiritual life? (Geo. Peck, D. D.)
Passing from elementary principles
How? Not casting it for ever behind our backs: suffering it quite to slip out of our
memories. We must remember even the principles of religion to our dying day; but we
must not insist in those, and set down our staff here, but as good travellers go on
forward. As if one should say to a grammar scholar, “Leave thy grammar, and go to logic,
rhetoric, philosophy, to more profound points of learning,” his meaning is not that he
should leave his grammar quite, and never think of it any more, but that he should pass
from that to greater matters. As if one should say to a traveller going to London, that sits
eating and drinking at Colchester, “Leave Colchester, and go on to London,” so leave this
doctrine of the beginning of Christianity, leave your A B C, be not always beginners, but
proceed till ye come to some maturity. (W. Jones, D. D.)
Let us go on
Forward
I. THE NECESSITY FOR THIS EXHORTATION. Do not old habits, which Christian
earnestness should have obliterated, begin to creep into the light again? Do not sins and
temptations, which you thought you had mastered, rise up and gain power over you once
more?
II. THE MEANING OF THIS EXHORTATION. Having taken Christ, we must not merely
receive His pardon, but we must live upon Him.
III. THE CONSEQUENCES OF NEGLECTING THIS EXHORTATION. If we do not
yield up all to Christ we shall easily drift away from Him. We must go forward, or we
shall fall farther away, till we sink into irremediable ruin. The awful solemnity of this

21. passage (Heb_6:4-6) we cannot possibly exaggerate (H Phillips, B. A.)
Progress in Divine knowledge
Progression marks all God’s works. In nature there is no perfect rest. There is change in
everything—change which partakes of the character of progress; for even that which we
regard as decay is but part of a new creative process. This universal law of progression
holds good in the realm of truth; there is a going on, a climbing higher and yet higher in
knowledge even of the divinest kind. Indeed we may say that, the more exalted the
subject, the more absolute is the necessity that knowledge should ever be progressive—
the more impossible it is that we can quickly and at once attain to the fulness of perfect
wisdom.
I. THERE ARE MANY THINGS CONNECTED WITH CHRIST AND HIS TRUTH
WHICH ARE NOT COMMUNICATED TO THE SOUL IN CONVERSION, BUT WHICH
MUST BE ACQUIRED FROM TIME TO TIME THROUGHOUT OUR CHRISTIAN LIFE.
Great truths always come one by one. They are not discovered but by those who
diligently search for them, and they are often the product of laborious toil. The apostolic
injunction bids us do something more than” strike out blindly.” It bids us intelligently
and deliberately leave the elements of Wisdom, and “strike out” towards the perfection
of knowledge. It bids us break away, as it were, from our state of pupilage, and go on to
the fulness of the knowledge of Christ. It lifts a corner of the veil which hides from us the
infinitude of Divine wisdom, and urges us to press onward until our whole soul is filled
with His love and grace.
II. In this “ going on unto perfection “ it is desirable that we should clearly recognise the
fact that GOD IS A TEACHER WHO USES MANY BOOKS. To the observing eye and to
the teachable heart God is manifested everywhere. In complying, then, with this counsel
to the Hebrews, let us seek for the fuller revelation of spiritual truths wherever God has
written them. Let us regard the Bible, not merely as a fruitful field where we can quickly
thrust in the sickle and reap upon the surface, but also as a rich mine, in whose deep
recesses lie hidden many a costly gem, which our labour and our study, under the Divine
blessing, may bring to the light. Let us look at the letter as the case which encloses the
spirit—remembering that while “the letter killeth, it is the Spirit that giveth life.” Let us
also look for and discover truths of deep spiritual meaning in the incidents of daily
human experience.
III. It should also be duly borne in mind that ALL TRUTHS POSSESS A MUTUAL
RELATIONSHIP, and that each has its influence in the work of perfecting the Christian
character Truth is one, though it may possess many branches. Walking by a wide river,
bearing on its bosom the mightiest navies of the earth, it would be interesting to
speculate concerning the numerous rills and brooklets which, miles away, in different
counties, contributed to that expanse of water. From mountain, moor, and glen those
waters have been flowing day after day, meeting and mingling with others, ever growing
and gathering strength, until the result is that which we see at our feet So are truths
gathered from different sources, mingling their powers to influence the soul and bear it
to the ocean of perfect wisdom and eternal love.
IV. THIS PROGRESS IN DIVINE KNOWLEDGE IS SOMETHING QUITE DISTINCT
FROM CHANGEABLENESS IN DOCTRINE. To leave the principles, or first elements, of
the doctrine of Christ is not to depart from the soundness of the faith. It is to leave the
first few miles of the road behind as we press forward towards the end of our journey. It

22. is to leave the foundation which has been laid firmly in the ground, in order that the
building may rise higher and higher in beauty and majesty, until the topmost stone is
laid in its place. It is to lay aside the alphabet of the language that we rosy devote
ourselves to the riches of its literature, and add to our supply of knowledge from the
ample stores of learning of which that alphabet is the key.
V. PROGRESS IN DIVINE KNOWLEDGE IS ESSENTIAL TO THE FULL ENJOYMENT
OF THE PRIVILLEGES OF THE CHRIST’S LIFE. In other words, spiritual knowledge is
essential to spiritual health. Digging deep into the riches of spiritual truth, we discover
that which not only stays the anxious throbbing of the heart, but which lifts the soul
nearer and nearer to the Source of truth—to God Himself. As among men the possession
of knowledge operates for the most part so as to elevate and refine the tastes, so to drink
deeper at the stream of heavenly wisdom is to become in spirit more heavenly, and in
character more Divine. It is said of Christ, that “in Him dwelt all the fulness of the
Godhead bodily,” and that He was “the express image of the Father’s person.” What
Jesus was in an infinite degree, the Christian who is full of Divine wisdom and rich in
knowledge is also in his degree. Be, too, reflects the image of the heavenly. He, too, gives
forth rays of reflected but Divine light. The life that is in the soul of him who is going on
unto perfection is Divine in its influence as well as its nature. It is of that man the world
takes knowledge that he has been with Jesus, and that he has sat at His feet and been
taught in His school. (F. Wagstaff.)
The soul’s true progress
I. THE STARTING-PIECE.
1. Evangelical repentance.
2. Godward faith.
3. Spiritual chansing.
4. Reliance on Christ.
5. A future state.
6. Eternal retribution.
II. THE RESTING-PLACE. “Perfection.”
1. Accuracy of Divine knowledge.
2. Conformity to the Divine will, so far as known.
3. The prospects of an ever-brightening future. (Homilist.)
Ever onward
It is an interesting thing to watch an ocean ship get out from London docks. How
helpless she is! She cannot use her machinery. Her sails are furled. She is pushed
forward and backward. She is pulled along by puffing tugs. She stops to let other vessels
pass. She waits through weary hours. She moves on again. But she is hindered and
limited and retarded. But some progress is rewarding her perseverance. She is getting
more room. She begins to ply her engines. But she must go slowly. She must be cautious.
Then there is more liberty; there are fewer obstructions and fewer conditions. The liver

23. is wider. The city is being left behind, with its din and its sin. The fresh air revives the
sailor. He unfurls his canvas. He moves steadily on to the line where river fades into sea.
He hears the music of the surf beating upon the sand. He sees the white-caps marching
across the blue prairies of ocean. And at last the gallant ship, emancipated, seems to
stretch herself and expand herself, and swell and sway and bow in ecstasy, as she speeds
her way over the billowy fields of her native heath and boundless home. Thus it is with
the soul that is escaping from the trammels of the flesh, and the limitations and the
conditions imposed upon it by the world. How slow its progress is at first! How it is
pushed forward and falls backward! How crippled is the soul’s splendid machinery! How
awkward its movements! Its sails are furled. It must submit to be helped by things
smaller than itself—by trivial rules and puerile helps. It stops; it waits. It stands to for
obstructions. But it moves on. It makes a little progress. The channel is getting wider.
The shores of earth are getting further away. There is more room, more freedom. The
engines move. The sails are thrown out. The fresh air of grace gladdens the sailor, and
tells him that the city of sin is fading in the distance. The ocean of liberty is reached at
last. The Lord takes the helm. The Spirit of God fills the sails, and then, emancipated and
free, unloosed from the devil’s imprisonment, unshackled from the habits and slavery of
flesh, unlimited and unconditioned by the world’s conventionalities, the glad soul
rejoices on the bosom of God, which is the soul’s ocean, which is the soul’s home. (R.
S.Barrett.)
A “Dissatisfaction Meeting”
At Chicago Mr. Moody held a “Dissatisfaction Meeting “for pastors and their flocks who
were not satisfied with their spiritual condition. It was said to be overshadowed with the
presence of God as few assemblies have been since the day of Pentecost. (King’s
Highway.)
Perfection
On apostolic perfection
Here we may see the germ of what afterwards became at Alexandria and elsewhere the
catechetical system of the primitive Church. Wherever converts to Christianity were the
rule, it was necessary to protect the sacrament of baptism against unworthy reception by
a graduated system of preparation and teaching, each stage of which represented an
advance in moral and intellectual truth. Hence the several classes of catechumens or
hearers, who were allowed to listen to the Scriptures and to sermons in church; kneelers
who might stay and join in certain parts of the divine service; and the elected or
enlightened who were taught the Lord’s prayer, the language of the regenerate, and the
creed, the sacred trust committed to the regenerate saints. They were now on the point
of being admitted by baptism into the body of Christ. Then at last as the Τετέλεστει or the
Perfect they entered on the full privileges of believers, they learned in all their bearings
the great doctrines of the Trinity, the Incarnation, the Atonement, the Eucharist. They
were thus placed in possession of the truths and motives which shaped must powerfully
Christian thought and life. The Christians who are receiving elementary instruction are
termed babes. They cannot understand, much less can they utter, the discourse of
righteousness. The Christians who have received the higher instruction are perfect. They
can digest the solid food of Christian doctrine. Their spiritual senses have been trained

24. by habit to appreciate the distinction between the good and the evil, which in this
connection are other names for the true and the false. Therefore leaving the principles or
the first discourse about Christ, let us go or be borne on unto perfection. “Perfection.”
What does he mean by it? Certainly not here moral perfection, the attainment in general
character and conduct of conformity to the will of God, for this would be no such
contrast to the first principles of the doctrine of Christ as the sentence of itself implies.
The perfection itself must be in some sense doctrinal perfection; in other words, the
attainment of the complete or perfect truth about Christ, as distinct from its first
principles: of these first or foundation principles six are enumerated, and they are
selected it would seem for the practical reason that they were especially nee, led by
candidates for baptism: the two sides of the great inward change implied in conversion
to Christ, repentance from dead works—dead, because destitute of religious motive—and
faith resting upon God as revealed in His Son; the two roads whereby the converted soul
enters upon the privilege of full communion with Christ, the doctrine about baptism,
which distinguish-s the Christian sacrament from the mere symbols of purification
insisted upon for proselytes by the Baptist and by the law, and the laying on of hands
which we now call confirmation; and finally the two tremendous motives which from the
first cast their shadow across the light of the believer—the coming resurrection, and the
judgment, whose issues are eternal. These three pairs of truths are precisely what the
writer of the Epistle to the Hebrews meant by the first principles of the doctrine of
Christ, and therefore by perfection he must have meant something beyond these truths.
He meant, no doubt, a great deal else, but specifically and in particular he meant the
doctrine of Christ’s Melchisedekian priesthood, in its majestic contrast to the temporal
and relatively inefficient priesthood of Aaron, and with its vast issues in the mediatorial
work, whether of atonement or of sanctification as carried out, the latter to the very end
of time, by the great High Priest of Christendom. Now the point on which the text insists
is the going forward from the first principles to the truths beyond. The apostolic writer
does not say, “Let us go on unto perfection.” He does say, “Let us be borne on” θερώµεθα.
He does not say, “Be courageous, be logical, push your premises well till you have
reached their conclusions.” He does say, “Let us all”—teachers and taught—“let us all
yield ourselves to the impulse of such truth as we already hold” θερώµεθα. It will carry us
on, as we try to make it really our own, it wilt lead us to fresh truths which extend, which
expand, which support it. We cannot select one bit of this organic whole, baptize it by
some such names as “primary,” or “fundamental,” and then say, “This, and this only,
shall be my creed.” If the metaphor be permitted, the truck, all of whose limbs are cut off
thus arbitrarily, will bleed to death. Where everything depends upon spiritual activity,
non progredi est regredi. They who shrink from apostolic perfection will forfeit their
hold sooner or later on apostolic first principles. Let us trace this somewhat more in
detail. We have seen what were the first principles insisted upon among the first readers
of the Epistle to the Hebrews. They belong to a disciplinary system of the Apostolical
Church. They were selected on practical rather than on theological grounds. But what
would probably be the first principles of an inquirer feeling his way upwards towards the
light, under the circumstances of our own day? What would be the truths that would
greet him on the threshold of faith, as the catechumen of our times, whom conscience
and thought are training with hope for the full inheritance of the believer? They would
be, in all probability, first, belief in a moral God. It is something, no doubt, to believe in a
Cause who is the cause of all besides Himself it is more to believe in aa Intelligence who
is the parent of all created intelligences. But religion, properly speaking, begins when
man bows down in his secret heart before One who, being boundless in power and
infinite in wisdom, is also justice, sanctity, love. And thus, perhaps, simultaneously, the

25. modern catechumen would be arrested by the character of Jesus Christ as it lies on the
surface of the Gospels. These, we will suppose, are the catechumen’s two first principles.
They are now beyond controversy, at least for him. They seem to be all that he needs,
and he says to himself that a simple faith like this is also a working faith. He can at least
limit, or try to limit, and leave the spheres of abstract and metaphysical discussion to
those who will explore them but alter all this, a time will come when he finds that he
must go forward, if he is not to fall back. For he observes, first of all, that this world, the
scene of so much wickedness and so much suffering, is hard indeed to reconcile with the
idea of a God all-goodness and all-powerful, if, indeed, He has left, or is leaving, it to
itself. If He is all-good, He surely will unveil Himself further to His reasonable creatures.
Nay, He will do something more. His revelation will be, in some sort of sense, an
efficacious cure. Exactly proportioned to the belief in the morality of God is the felt
strength of this presumption in favour of a divine intervention of some kind, and the
modern catechumen asks himself if the Epicurean deities themselves would not do
almost as well as some moral God, who yet, in the plenitude of His power, should leave
creatures trained by Himself to think and to struggle, without the light, without the aid,
they so sorely need. This is the first observation, and the second is that the character of
Jesus Christ, if attentively studied, implies that His life cannot be supposed to fall
entirely within the limits, or under the laws, of what we call “ Nature.” Fur if anything is
certain about Him, this is certain, that He invited men to love Him, to trust Him, to obey
Him, even to death; and in terms which would be intolerable if, after all, He were merely
human. Had He been crucified and then had rotted in an undistinguished or in a
celebrated grave, the human conscience would have known what to say of Him. It would
have traced over His sepulchre the legend, “Failure.” It would have forthwith struck a
significant balance between the attractive elements of His character, and the utterly
unwarranted exaggeration of His pretensions. But, our modern catechumen’s reflections
should not end here, for the character of God, and of Jesus Christ, in the Gospels is, in
one respect, like the old Mosaic Law, which provokes a sense of guilt in man by its
revelation of what righteousness really is. The more we really know about God and His
Son, the less can we be satisfied with ourselves. It is not possible for a man whose moral
sense is not dead, to admire Jesus Christ, as if He were some exquisite creation of
human art—a painting in a gallery, or a statue in a museum of antiquities—and without
the thought. “What do His perfections say to me?” For Jesus Christ shows us what
human nature has been, what it might be, and in showing us this, He reveals us as none
other, He reveals us individually to ourselves. Of His character, we may say what St. Paul
says of the law, that “it is the schoolmaster to bring us to Himself,” for it makes us
profoundly dissatisfied with self—if anything can possibly do so—it forces us to
recognise the worthlessness and the poverty of our natural resources, it throws a true,
though it may be an unwelcome, light upon the history of our past existence, and thus it
disposes us to listen anxiously and attentively for any fresh disclosures of the Divine
mind that may be still in store for us, or already within our reach. And thus it is that the
first principles which we have been attributing to our catechumen prepare him for the
truths beyond these, that Divine goodness, those perfections of the character of Christ,
which bear the soul onwards and upwards, towards acceptance of Christ’s true Divinity,
and, as a consequence, of the atoning virtue of His death upon the Cross. These
momentous realities rest, indeed, on other bases, but they bring satisfaction, repose, and
relief to souls who have attentively considered what is involved in the truths which were
at first accepted. They proclaim that God has not left man to Himself, that God does not
despise the work of His own hands, they unfold His heart of tenderness for man, they
justify by the language which Jesus Christ used about Himself and about His claims, the
faith and the obedience of mankind, and they enable us to bear the revelation of personal

26. sin in which His character makes within each separate conscience that understands it,
because we now know that “ He was made to be sin for us, who knew no sin, that we
might be made the righteousness of God in Him.” But does the advance towards
perfection stop at this point? Surely not. Where so much has been done, there is a
presumption in favour of something more, if more be needed. The Divine Christ has died
upon the Cross, the victim for the sins of men. What is He doing now? The past has been
forgiven, but has no provision been made for the future may not recovery itself be almost
a dubious boon if it be followed by an almost inevitable relapse? And thus it is that the
soul makes a further stage in its advance to perfection. The work of the Holy Spirit in
conveying to men the gift of the now humanity exhibited by the perfect Christ, and this,
mainly through the Christian sacraments, opens at this point before the believer’s eye. It
is by a sequence as natural as that from Christ’s character to His divinity and atonement,
that we pass on from His atonement to the sacramental aspect of His mediatorial work.
The new life which He gives in baptism, “As many as have been baptized into Christ,
have put on Christ”—the new life which He strengthens in the Eucharist, “He that eateth
Me, even he shall live by Me”—these great gifts are but an expansion of what is already
latent in the recognised perfection of His human character; awed the apostolic ministry,
the channel and the guarantee of their reality, is not less a part of that perfection of truth
to which intelligent faith conducts the soul. And the Christian creed has not said its last
word to the soul of man until, besides assuring his reconciliation and peace with God, it
has satisfied his desire for union with the Source of life. Who—let me say it once more—
who does not see that our Lord’s human character can only be described as perfect, if
His right to draw the attention of men in terms which befit only a superhuman person,
be frankly conceded? Who does not know that the existence of a moral God, the Maker
and Ruler of this universe, is more clearly and forcibly contested by a large class of
influential writers than any subordinate or derived truths whatever—that whatever may
have been the case in the last century, atheism is even more earnest in rejecting, in our
own day, the specific doctrines and the creed which comes from Jesus Christ? Surely,
then, it is our wisdom, as Christian believers, while the day of life lasts, to make the
most, and not the least, of such religious truths as we know. What must not He, who is
their object, think—and surely He is thinking on the subject now—what must He not
think of those many magnificent intellects which He has endowed so richly, unto which
He has granted such opportunities of exercise and development, who yet know almost as
little about Him as the children in our national schools, and who make no effort to know
more; but have studied, with eager enthusiasm, all forms of created life, all the resources
of nature, all the intricacies of the laws of human thought, while He, the Author of all,
He, who is the Infinite and the Everlasting, is, as it would seem, forgotten. It is not much
to ask of a serious Christian to endeavour to make his own, each day, some little portion
-f that knowledge which will one day seem incomparably more precious than any other.
Half an hour a day costs something in a busy life; but it will not be held to have involved
a very great sacrifice when hereafter we are face to face with the unchanging realities,
and know in very deed what is meant by perfection. (Canon Liddon.)
Christian perfection
We have two things here alluded to—progress and attainment. The progress is a walk, a
journey, a contest. The attainment is a complete state of Christian character. This is to be
our ideal at which we are to aim.
I. THE NATURE OF THE PERFECTION HERE ALLUDED TO.

27. 1. The elements of the Christian life are not to absorb our attention and interest. The
alphabet of Christianity is all wry beautiful and necessary. If a professing Christian
were to leave off at faith, he would be but a poor Christian indeed.
2. The high-r elements of Christian virtue are to be assiduously cultivated. We know
that these are not natural to the human mind. Complete control over the evil passion
of the heart, holiness of life, restrained temper, perfect forgiveness, perfect love to
man and God, are not easy to be acquired.
II. SOME PARTICULARS OF THE STEPS TO BE TAKEN IN ATTAINING THIS
CONDITION.
1. An increase of faith.
2. An accession of light. Without more light, there is no possibility of progress.
3. An increase of knowledge.
III. NOW, TO ARRIVE AT THIS STARE OF PROGRESSION, THERE MUST BE
1. An unwearied practice of the details of Divine truth.
2. A. constant dependence on the Holy Spirit.
3. An unceasing study of the character of Christ.
4. Continuous prayer. (Preacher’s Analyst.)
On progress to perfection
Man is endowed with a capacity of intellectual, religious, moral improvement; and to
cultivate knowledge, piety, and virtue is the chief end of his being. In each stage of the
awful mysterious career of human existence every Christian may conceive his Creator
addressing him as He did an ancient patriarch, “I am the Almighty God: walk before Me,
and be thou perfect.” Progress towards perfection, it is next to be noticed, will conduce
much to our honour and our happiness. Reflect, Christians, how favourable your lot is to
improvement, compared with that of those who lived in days of pagan darkness, or at a
period less remote. On you the glorious light of revelation shines. Are you desirous to
exalt your views, to elevate your affections, to ennoble your characters? Respect and
attend the public institutions of religion, for they are powerful means of human
improvement. Further, let us make progress in virtue. Flourishing like the palm-tree,
human nature, in its career of intellectual, religious, and moral improvement, adorns the
terrestrial globe. “Sin is a reproach to any people, while righteousness exalteth a nation.”
Christians, “let us go on to perfection”; for it is highly conducive to our delight as well as
to our dignity. Does not every one feel himself happier as he grows wiser and better? A
passion for knowledge has added much indeed to the felicity of many a life spent in
security, far from the bustle of the world, and with little solicitude about literary fame.
The love of virtue is no less productive of happiness. “Blessed are they who do His
commandments.” Again, to prompt you to rise by progressive steps to higher and higher
degrees of virtue, think frequently of those venerable men who persevered in the paths
of rectitude, and have now received a crown of life. When we recollect the graces of the
faithful, let us study also to act a consistent part, and give the enemies of the gospel no
cause to remark, that though our principles may be orthodox, our conduct is wrong; that
we glow with benevolence when nothing is to be given, and are only captivated with
virtue when at a distance from temptation. Further, to animate our progress towards

28. perfection, let us think of them who are to succeed us in the scene of life. Will not
posterity record with delight those characters which excellence adorned? Therefore let
them never see guilt like a malignant demon, sitting in triumph over the ruins of their
fathers’ virtues. As an additional motive to comply with the exhortation which the text
contains, reflect that the spirits in glory will mark your progress with gladness and
applause. “Never did refined Athens exult more in diffusing learning and the liberal arts
through a savage world, never did generous Rome please herself more with the view of
order established by her victorious arms,” than the hosts of heaven will rejoice at the
improvement of men. Finally, I beseech, you to make progress, for behold the angel of
death is approaching to strike the blow which shall terminate your days. (T. Laurie, D.
D.)
Go on unto perfection
I. FORM A JUST NOTION OF THE TRUE CHRISTIAN CHARACTER. View it as
delineated by the inspired writers, and learn from them what the Christian ought to be.
They speak of him as the child of God; not only as “born of God,” but as “bearing the
image of his heavenly Father.” But not confining themselves to these general
representations, the inspired writers descend to enumerate the various excellences in
temper and conduct, which combine to form the character of the Christian. He is one
who has “laid aside all malice, and all guile, and hypocrisies, and envies, and all evil
speakings.” He has “put on bowels of mercies, kindness, humbleness of mind, meekness,
long-suffering”; he is filled with the fruits of the Spirit, which are “love, joy, peace,
longsuffering, gentleness, goodness, faith, meekness, temperance.”
II. GUARD AGAINST LOSING ANY ATTAINMENTS YOU MAY HAVE ALREADY
MADE. Sinful habits once laid aside, and again resumed, adhere more closely than ever,
and will baffle all ordinary efforts to throw them off. If you now exercise any grace, or
practise any duty in which you were formerly deficient, let no consideration tempt you to
relinquish it.
III. TAKE EVERY OPPORTUNITY TO EXERCISE THE GRACES AND VIRTUES
WHICH YOU DO IN ANY DEGREE POSSESS. Are yon conscious of devout and
reverential feelings towards God? Cherish and strengthen these feelings by habituating
yourselves to these exercises of devotion. In your dealings with mankind are you just and
honest? Do men fail in what is their duty towards you? Let that be your opportunity of
cultivating the meek and quiet spirit, and of practising patience and gentleness towards
them.
IV. FREQUENTLY REVIEW YOUR CHARACTER, AND EXAMINE WHAT PROGRESS
YOU ARE MAKING IN THE GRACES OF THE CHRISTIAN LIFE.
1. For our aid and direction in acquiring these graces we have set before us the
character of God, the conduct of Jesus Christ, the laws and precepts of the gospel.
2. It will be of great use to compare your character as it now is with what you
recollect it formerly to have been.
V. Let all your efforts after moral improvement be made in HUMBLE DEPENDENCE
UPON GOD, ACCOMPANIED WITH PRAYER TO HIM, AND A CONSCIENTIOUS
ATTENDANCE ON THE ORDINANCES OF RELIGION. These exercises tend in the
most direct manner to cherish the pious and Divine affections of love, of gratitude, of
faith, of hope. (R. Boog, D. D.)

29. Perfection
We count those things perfect which want nothing requisite for the end whereunto they
were instituted. (J. Hooker.)
The instinct of perfection
We see this in everything. We see it in the little pastimes of children playing in the
market-place—practising their baby games, and never resting till they can catch upon
their battledore their fifty or their hundred. We see it in the cricket-field and on the rifle-
ground—we see it in the hunt and at the billiard table: what time, what toil,
whatpatience, what disappointment, is grudged, if at last there may be perfection? We
see it in the young scholar’s devotion to his reading, to his composition. Some may
study, some may compete, for the sake of the prize or the emolument, for the fame or the
advancement. But we do a great injustice if we doubt that hundreds of the nobler youth
of England would toil equally, and struggle equally, for the mere sake of knowing and of
being. What is it which makes the great advocate, the eloquent orator, always tremble
before speaking, and oftentimes lash himself afterwards? This, too, is not all of vanity
and greed of praise; this is not all of eagerness to display self and mortification if the
display be unsuccessful; much more is it, in real men, because there lives and glows in
them, like a consuming fire, the ambition of perfection—a perfection which they never
feel themselves to attain, just because nothing short of perfection will satisfy them. So it
is with every painter, sculptor, writer, poet, who has in him that spark of genius by
which art works and thought breathes. (C. J.Vaughan, D. D.)
The impulse of perfection
What else is it which gives its impulse to trade, and makes all the difference in that
occupation of the million, between success and failure, between eminence and
stagnation? The bad tradesman—you may know him by it—sees nothing insufferable in
imperfection, and thinks his customer unreasonable if he looks for the absolute. “It will
do,” is his motto: it will do if the colour almost matches, if the dress nearly fits, if the
dropped stitch, if the accidental flaw, can scarcely be noticed. You know that that
workman cannot rise, will always be outstripped, must come to want—why? because he
has no instinct of perfection, and therefore he lacks the first requisite of attainment. On
the other hand, so strong is this motive in the body of human life, that you will find men
engaged in large transactions willing to pay almost any price for a scarcely appreciable
improvement in the screw of an engine or the catch of a machine, just because it is an
approach, next to imperceptible, towards a perfection which real men of business never
despise, and which therefore the ingenious never find unremunerative. (C. J. Vaughan,
D. D.)
Low aims
It is a low and unworthy strain in some to labour after no more grace than will keep life
and soul together, that is, hell and soul asunder. (Jr. Trapp.)

30. Spiritual dwarfs
There was once in London a club of small men, whose qualification for membership lay
in their not exceeding five feet in height; these dwarfs held, or pretended to hold, the
opinion that they were nearer perfection of manhood than others, for they argued that
primeval men had been far more gigantic than the present race, and consequently that
the way of progress was to grow less and less, and that the human race as it perfected
itself would become as diminutive as themselves. Such a club of Christians might be
established in most cities, and without any difficulty might attain to an enormously
numerous membership; for the notion is common that our dwarfish Christianity is, after
all, the standard, and may even imagine that nobler Christians are enthusiasts, fanatical
and hot-blooded, while they themselves are cool because they are wise, and indifferent
because they are intelligent. (C. H. Spurgeon.)
Is perfection attainable?
When God tells us that we are to he “ holy,” “perfect,” “without blemish,” we are bound
to believe that His command can be obeyed, and we ought not to be satisfied until we
make the command an actuality. Could there be a sadder hindrance than that teachers of
Divine things should lead men to suppose that God’s purpose cannot be accomplished—
that these words are mere figures of speech? Does God enjoin on us what is impossible?
Convince a man that anything is impossible and he will not attempt it. A strong
swimmer may plunge into the English Channel to cross to France, but where is the
bravest swimmer who would plunge into the Atlantic to swim to America? Brave
explorers do track the Greenland snows to explore the North Pole, but do we attempt to
explore the North Star? Convince a man that the thing is possible, and sacrifice will be as
meat to the noble soul, but impossibility dashes all effort to the ground. (R. F. Horton,
M. A.)
Forward
Brave soldiers die with their face to the foe. Looking back never conquered a city, nor
achieved a work of art, nor wrote a book, nor amassed a fortune. The silent inward cry of
the world’s great men has ever been: On, my soul, right on.
Perfection gradual
The acorn does not become an oak in a day. The ripened scholar was not made such by a
single lesson. The well-trained soldier was not a raw recruit yesterday. It is not one touch
of the artist’s pencil that produces a finished painting. There are always months between
seed-time and harvest. Even so the path of the just is like the shining light, which
shineth more and more unto the perfect day. (R. B. Nichol.)
Perfection aids perfection
We may not only say, in general terms, that there may be a growth in perfection, but may
assert further, that the thing which is most perfect, if it be susceptible of growth at all,

31. will have the most sure and rapid growth. Which grows most and in the best manner—
the flower which is whole and perfect in its incipient state, or that which has a canker in
it, or is otherwise injured or defective in some of its parts? Which will grow the most
rapidly and symmetrically—the child which is perfect in its infancy, or one which is
afflicted with some malformation? illustrations and facts of this kind seem to make it
clear that the spiritually renovated state of mind, which is variously called holiness,
assurance of faith, perfect love, and sanctification, may be susceptible of growth or
increase. It is not only evident that there is no natural or physical impossibility in it, but,
as has been intimated, we may go farther, and lay it down as a general truth that
perfection in the nature of a thing is requisite to perfection in degree. And accordingly,
although it is possible for a person who is partially holy to grow m holiness, a person
who is entirely holy, although he may be assailed by unfavourable influences outwardly,
will grow much more. (J. Upham.)
Not laying again the foundation of repentance from dead works
Of the fundamentals of Christianity
1. The first, in order of nature, is faith towards God. For this must evidently be the
first principle of all religion, the beginning and corner-stone even of the foundation
itself (Heb_11:6). This is the first principle, not of the doctrine of Christ only, but
also of the law of Moses, of the institution of the patriarchs, of the precepts of Noah
of the relic, ion of nature itself, even among those who never had the benefit of
Divine revelation. This truth is found written in the most legible characters, not in
the inspired Scriptures only, but in the writings of the philosophers, in the
discourses of the learned, in the consciences of the unlearned, in the hearts of all
reasonable men, in the instincts of animals, in the motions and proportions even of
the inanimate world itself. And is it not a shame that men, that men endued with
reason and understanding, who enjoy moreover the light of the gospel revelation,
should need to have this foundation laid for them any more? Which is the same folly
as if a man should deny there was any light in the world, while he himself walked in
the brightness of the sun shining in his strength; or like the foolish philosopher of
old, who pretended to dispute against the being of motion, while he himself was on
all sides surrounded with its visible and perpetual effects.
2. The next principle in order of nature, though first mentioned by the apostle in the
text, is repentance from dead works. And this is a natural consequence of having
faith towards God. For he who believes in God must consequently believe that
obedience is necessary to be paid to His commands. And then they who perform not
that obedience must be confessed to deserve the severest punishment. Which
punishment there is no possible means for the offender to avoid, but by a timely
repentance; and the only satisfactory evidence of the truth of that repentance is a
departure from dead works to serve the living God. This, therefore, is the second
principle of religion, or of the doctrine of Christ: a principle absolutely necessary to
be laid as the foundation of all virtue, the lowest degree whereof is the forsaking of
vice; and yet it is such a foundation as, if it always be laying, it is evident men can
never go on to any perfection. It is equally necessary, therefore, that Christians
should repent, and yet that they should not stand in need of being always repenting.
Always repenting; not of daily infirmities, which are unavoidable, but of new and
great crimes continually repeated. Of repentance from these, I say, the Scripture
never supposes a Christian to stand frequently in need.

32. 3. The next fundamental principle of Christian religion here mentioned by the
apostle is the doctrine of baptisms and of laying on of hands. Repentance is the
indispensable duty of all sinners, and the original mercy of God affords ground of
hope, even to natural reason, that such repentance will be accepted. Yet since hope,
in the nature of the thing itself, differs necessarily from the certainty of knowledge,
therefore it has pleased God to confirm this natural hope by the certainty of an
express revelation in Christ that He will accept the repentance of sinners. And this
assurance He has commanded to be sensibly conveyed to us by a very significant rite
in the sacrament of baptism, which sacrament is for that read-on styled in Scripture
the baptism of repentance for the remission of sins. To this the apostle adds as a
constant appendage the laying on of hands, because by that rite newly baptized
persons were in the apostle’s times endued with the Holy Ghost.
4. The last principle of the doctrine of Christ mentioned here by the apostle as the
foundation of all religion is the resurrection of the dead and eternal judgment. I
mention these two together as but one, because in the nature of things they are
necessarily connected with each other. For the resurrection of the dead is only in
order to judgment, and eternal judgment is a certain and necessary consequence of
the resurrection from the dead. (S. Clarke, D. D.)
Repentance
The grace of evangelical repentance does not break the heart and leave every bit of the
broken parts still stone, but it melts the heart and changes every principle of it. If you
break a flint stone every portion of the stone is still flint, but if you melt it in the fire
every particle of it becomes changed. So it is with the heart of man: the Lord does not
break it, but by the fire of Divine love He gloriously changes the heart, and it becomes
entirely new. (Rowland Hall.)
Repentance
Repentance is neither base nor bitter. It is good rising up out of evil. It is the
resurrection of your thoughts out of graves of lust. Repentance is the turning of the soul
from the way of midnight to the point of the coming sun. Darkness drops from the face,
and silver light dawns upon it. Do not live, day by day, trying to repent, but fearing the
struggle and the suffering. Manly regret for wrong never weakens, but always
strengthens the heart. As some plants of the bitterest root have the whitest and sweetest
blossoms, so the bitterest wrong has the sweetest repentance, which, indeed, is only the
soul blossoming back to its better nature. (H. W.Beecher.)
Dead works
When anything is separated from its source there must be death. Separate the stream
from its fountain and there is death. Separate the branch from the tree and there is
death. Separate the body from the soul and there is death. Separate the soul from God
and there is death. There may be natural life but there is spiritual death. The intellect
lives, the will lives, the heart lives, the conscience lives, the instrumental faculties of
action are all alive, but all the works to the production of which they combine, not being
instinct with the love of God, are dead works. (C. Stanford, D. D.)

33. The doctrine of baptisms
The doctrine of baptisms
If the sons of Aaron, before they were invested with the priestly garments, or entered
upon the functions of their sacred office, plunged in ceremonial waters; if the proselyte
from heathenism, before he took his station amongst the Temple worshippers, or was
naturalised amongst the holy tribes, always did the same; if the Israelite who had
contracted legal impurity from the stroke of leprosy, the touch of death, or from contact
with any other unhallowed thing, always did the same; if on the occasion for the
performance of those ceremonies which sealed the recovered leper’s right to be received
into society again, the priest dipped the mystic dove in water, then flung it up into the air
to soar away on glistening wing to the rocky covert or the shady grove, symbol of the
ransomed spirit in its flight to heaven; if these and other baptisms were administered
under the Mosaic economy, all these baptisms held a doctrine, and the first part of the
doctrine they taught was, that our nature, and the whole of our nature, needs cleansing
to fit it for the presence of God. (C. Stanford, D. D.)
Mercy in cleansing
“The doctrine of baptisms,” however, was not merely that man is vile, but that God is
merciful. Those baptisms told not only of sin, but of a fountain opened for sin, and we
know where that precious fountain flows. It was opened on Calvary, and from that hour
to the present, baptism there—the baptism of the soul—has been the only essential
baptism, the only act by which, through the eternal Spirit, the penalties of sin are all
remitted, and all its pollutions finally cleansed away. (C. Stanford, D. D.)
Laying on of hands
Confirmation
Here you see we have some truth or other—some first principle or other—respecting the
“ laying on of hands,” following close upon some “doctrine of baptisms.” Now the only
laying on of hands that we read of in the rest of the New Testament is that which took
place in the instances of the Samaritans and of the twelve upon whom St. Paul laid his
hands, except the laying on of hands when ministers are ordained to their office. Now I
do not think that this latter is only alluded to here, and for this reason: the writer of my
text is evidently speaking of six matters or principles, or foundations, as he calls them,
which concern all men equally, so that all men who profess Christ’s doctrines should
realise their importance, and be grounded in all needful truth respecting them. All men
are to repent—all to believe in God—all to be baptized—all will rise again—all will be
judged. Now, associated with these five other first principles, which all men undeniably
have to realise, we have this “laying on of hands.” It seems to me, then, that it must
allude primarily to (or at least that it cannot exclude) that laying on of hands by the chief
ministers of the Church, of which, in those early times, all the baptized partook. We now
come to consider the question, Was it discontinued after the apostles’ time? So far from
this, we have the testimony of two very early writers of the Christian Church—one living
about 200 years after Christ, the other about 250—that each baptized person living in

34. their time was confirmed. The first of these, Tertullian, after describing the ceremonies
in use at baptism, goes on to say, “Next to this the hand is laid upon us, calling upon and
inviting the Holy Spirit through the blessing.” Cyprian, about fifty years after a martyr
for the truth of Christ’s gospel, bears similar testimony to the practice throughout the
Church in his day. These are his words: “Which custom has also descended to us, that
they who are baptized may be brought by the rulers of the Church, and by our prayer,
and by the laying on of hands, may obtain the Holy Ghost, and be consummated with the
Lord’s signature.” It is quite clear, from the testimony of these writers, that in their days
every baptized Christian had the hands of the chief pastor laid upon him, as a sort of
supplement to his baptism, and as a means whereby he might receive a further gift of
God’s Spirit. It has, however, been sometimes said that we cannot argue from the
example of the apostles in favour of confirmation at the hands of our present bishops,
because, when the apostles laid their hands on the early converts, the miraculous gifts of
the Holy Ghost were given; and we now lead those who come in prayer and faith to
expect only those ordinary gifts of God’s grace whereby they may be strengthened to
maintain the conflict common to all sincere followers of Christ. This reasoning appears
to me both shallow and faithless. The Spirit which God gives is one, though the
manifestations of His power are various. In order that the heathen might know assuredly
that the doctrine of the despised and persecuted sect of the Christians was from God, the
early followers of Jesus were empowered to work miracles, and to speak with other
tongues; but when the need for the exercise of such gifts was over, the gifts were
withdrawn. God intended His Church to walk by faith, not by sight; and if He had kept
up the miraculous gifts as they were in the first ages, it would have walked by sight. But,
though God withdrew certain manifestations of the Spirit’s presence, He did not
withdraw the Spirit Himself. And the rite of laying on of hands was to give the Spirit,
who would manifest Himself, according to His own will and wisdom, in the person who
received Him. Here, then, was a rite ordained for the communication of the Spirit, who
would manifest His presence according to the needs of the individual who received Him,
and of the Church of which that individual was a member. Because, then, we do not
expect in confirmation all His gifts, are we not, therefore, to expect gifts or
manifestations suitable for us and our times? If we really, and without reserve or
equivocation, accept the Bible as our guide; and if we believe, as we must, that the
greatest gift that God can now bestow upon us is that of His Spirit; then we must
necessarily seek that Spirit in every way in which God gives us reason to think that He is
communicated. The needs of our nature—our fallen, and weak, and corrupt nature-
should make us eagerly embrace the use of any means, however inadequate they may
outwardly appear. And then, too, we may be morally certain, that if the Holy Spirit had
intended that after the apostles were removed by death this rite should be discontinued,
He would have strictly enjoined upon the Church its discontinuance. You honour God in
this ordinance when you believe that He has ordained it as a means in which to bless
you; and when you believe that He has not deserted His Church, but that He is as
effectually present with the Church now as He was with the Church in the apostles’ time;
so that such a rite as this is as profitable to the prayerful and believing soul now as in the
times of St. Peter and St. John. If God’s Word is true, then you have a life-long fight
before you—a fight with the world and its allurements, and the flesh and its craving
lusts, and the devil with his spiritual temptations to unbelief in God’s mercy upon the
one hand, or else to presumption upon God’s mercy, that Christ will save you in your
sins, on the other. To maintain your conflict with such adversaries you will require all
God’s grace and strength. Add to your other daily prayers, then, some hearty and distinct
petition that in the approaching solemn rite you may receive a particular strength suited
to your need. (M. F. Sadler, M. A.)

35. Laying on of hands
It was prescribed in the old Hebrew service-book that when a person brought his
sacrifice to the altar, he should lay his hand upon its head, and lean upon it with all his
weight. While thus standing, with his hand laid upon the victim, and his face directed to
the Temple, he repeated this formula: “O Lord, I have sinned, I have done perversely; I
have done thus and thus” (here naming, either mentally or audibly, the specific sins of
which he had recently been guilty, and for which he now sought pardon), “I have done
thus, and thus, but I return by repentance to Thee, and let this be my expiation.” If
several persons united in one presentation, each one in succession placed his hand upon
the victim, and in turn offered this prayer. On the great day of atonement the high priest
did the same thing in the name of all the people whom he officially represented. He
placed troth his hands upon the various victims that were to be offered in sacrifice, and
more especially upon the “Azazel,” the mystical goat, which, as if bearing the sins which
had been confessed over it, was then led away from the crowd of watchers, past the last
dwelling, past the last tree, until both goat and leader disappeared in the glow of the
great white wilderness, that lay like the land of the curse beyond. This laying on of hands
was not a mere ceremony, but a sermon. It conveyed a doctrine, and the doctrine was
that he who would be saved must, by his own personal act and deed, appropriate the
work of Him who is our Saviour by being our Substitute. (C. Stanford, D. D.)
HAWKER, "Hebrews 6:1-3
(1) Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection;
not laying again the foundation of repentance from dead works, and of faith toward God,
(2) Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the
dead, and of eternal judgment. (3) And this will we do, if God permit.
This Chapter opens in a very beautiful and striking manner. Christ is considered as the
whole sum and substance of the Gospel; and as such, the Gospel is here called the
doctrine of Christ. And the reason is plain. Because all the purpose, will and decree of
Jehovah; in his threefold character of Person, are made known, and revealed in, and by
Christ. Christ himself is Jehovah’s salvation. Hence, Christ is called the Christ of God;
the sent of God, the sealed of God, the Lamb of God, and the like; in all the parts of the
divine word. And what is everlastingly to be kept in view, in these our contemplations of
Christ is, that it is the Person of Christ, which is all along spoken of, as the great object of
faith. Jesus himself, in a very blessed and comprehensive manner, sums up the whole of
the principles of everlasting life, when he saith it is seeing the Son, and believing on him,
Joh_6:40. So that it is not simply the doctrines of Christ, but Christ himself, which faith
hath for its object, of hope and trust, and confidence, and joy; and which of necessity
include, the doctrines of Christ as the greater include the less. And hence, this blessed
Chapter opens with observing that the Church, when brought into a state of
regeneration, should leave, (that is, should pass on,) from what we have been taught, of
the first rudiments of the word, in repentance, and the like; to study Christ. Like those,
who from the first hearing of the Lord, are going on to a greater knowledge of him, who
passing through the outer courts, are now introduced into the inner apartments of the
king’s presence, and becoming daily more and more acquainted with the Lord, in having
fellowship with the Father, and with his Son Jesus Christ, 1Jn_1:3. Paul hath another

36. beautiful train of ideas, to the same effect, when he saith; that the measure of grace,
given to the several orders in the Church, is for the perfecting of the saints, for the work
of the ministry; for the edifying of the body of Christ; till we all come, in the unity of the
faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of
the stature, of the fulness of Christ, Eph_4:12-13.
I know not, whether I explain myself to the Reader’s apprehension. But according to my
view of what the Holy Ghost here saith, it should seem, that the Lord is drawing a line of
distinction, between Christ, as he is in himself; and the fullness of all things, as he stands
to his people, and all ordinances whatever. Repentance, faith, doctrine of baptisms,
laying on of hands and the like, are all in their respective places to be suitably regarded,
as means of grace; but all, and everyone of them, are but effects, and not, in the smallest
degree, as any procuring cause of our salvation. Christ himself is the sole cause; and
consequently ought to be the sole object of a believer’s hope and trust. And therefore to
seek comfort from anything beside, or to rest in anything short of centering all in Christ,
is to seek the living among the dead. Let us (saith the Apostle) leave these, as the
principles we began with, when first we heard of the Lord Jesus, and every other
ordinance, to live upon the God of Ordinances; and be more earnest to be satisfied, with
the substance, than the being amused with the shadow.
Reader! pause over this view of the subject. There is nothing more highly important, to
the comfort and peace of a child of God, than a clear apprehension of having Christ, our
one only portion, and living upon him. Many of Christ’s little ones are unconscious of
this; and therefore live below their privileges. They know the Lord, and love the Lord,
and professedly are looking for salvation only in the Lord. But notwithstanding these
things, they are more occupied with what are called the doctrines of Christ than Christ
himself. They enjoy Christ at second hand. They look at him through ordinances, and
through the exercise of their graces. Surely there is an error here. It is Christ himself;
which ought to be the first object in our view, and every other concern, but as mediums,
and channels, to pass through to him. It is true, indeed, that the doctrines of Christ, and
the ordinances of Christ, are all valuable, as connected with him; and in having him, we
have all. But for a child of God, to be more intent upon them, than upon him; to be more
pleased, with some supposed gracious disposition wrought in us, than in the glorious,
and complete work, Christ hath wrought for us; this is putting the effect, for the cause;
and the servant in the place of his master. This is not making Christ in our view, what
Christ is, in God’s view; the Alpha, and Omega the first, and the last: the author and
finisher of salvation. Christ is the first in all God’s thoughts, and the last, and ultimate
object of all God’s designs. I know, that there are many of God’s dear children, who
would tremble if they were found, having any other views; and who would not intentially
for the world, place any object before Christ, or in the room of Christ; but certainly, this
is the case, when we take comfort in any grace, without eyeing Christ in the grace; and
are found magnifying the effects of Christ’s love, more than Christ himself. It is a sad
consequence of our fallen state, and the imperfection of our faith, when the Person of
Christ is bidden from our dim-sighted view, in a cloud of his own gifts.
VWS, "Leaving the principles of the doctrines of Christ (ᅊφέᅊφέᅊφέᅊφέντεςντεςντεςντες τᆵτᆵτᆵτᆵνννν τᇿτᇿτᇿτᇿςςςς ᅊρχᇿᅊρχᇿᅊρχᇿᅊρχᇿςςςς
τοሞ Χριστοሞ λότοሞ Χριστοሞ λότοሞ Χριστοሞ λότοሞ Χριστοሞ λόγονγονγονγον)
Lit. leaving the word of the beginning concerning Christ. ᅒφέντες leaving or
dismissing does not imply ceasing to believe in elementary truths or to regard them as

37. important, but leaving them “as a builder leaves his foundation in erecting his building”
(Bruce). The word of the beginning of Christ is practically = the rudiments of the
beginning, Heb_5:12; that rudimentary view of Christ's person and office which unfolds
into the doctrine of his priesthood. Up to this point the writer has shown only that the
permanent elements of the old covenant remain and are exalted in Christ. The more
difficult point, which it will require matured perception to grasp, is that Christ's
priesthood involves the entire abolition of the old covenant.
Let us go on unto perfection (ᅚπᆳ τᆱᅚπᆳ τᆱᅚπᆳ τᆱᅚπᆳ τᆱνννν τελειότελειότελειότελειότητατητατητατητα φερώφερώφερώφερώµεθαµεθαµεθαµεθα)
Lit. let us be born on to completeness. The participial clause, leaving, etc., is related
to the verbal clause as expressing a necessary accompaniment or consequence of the
latter. Let us be born on to completeness, and, because of this, leave, etc. This sense is
not given by the Rev. Τελειότης only here and Col_3:14. Rend. completeness. The
completeness is viewed as pertaining to both the writer and the readers. He proposes to
fully develop his theme: they are exhorted to strive for that full Christian manhood
which will fit them to receive the fully-developed discussion.
Not laying again the foundation (µᆱ πάµᆱ πάµᆱ πάµᆱ πάλινλινλινλιν θεµέθεµέθεµέθεµέλιονλιονλιονλιον καταβαλλόκαταβαλλόκαταβαλλόκαταβαλλόµενοιµενοιµενοιµενοι)
Not explanatory of leaving, etc. The following words, describing the elements of the
foundation, - repentance, baptisms, etc., - simply illustrate in a general way the proposal
to proceed to the exposition of the doctrine of Christ's priesthood. The illustrative
proposition is that a building is not completed by lingering at the foundation; and so
Christian maturity is not to be attained by going back to subjects which belong to the
earliest stage of Christian instruction. He purposely selects for his illustration things
which belong to the very initiation of Christian life.
Dead works (νεκρራνεκρራνεκρራνεκρራνννν ᅞᅞᅞᅞργωνργωνργωνργων)
The phrase only in Hebrews. Comp. Heb_9:14. Not sinful works in the ordinary
sense of the term, but works without the element of life which comes through faith in the
living God. There is a sharp opposition, therefore, between dead works and faith. They
are contraries. This truth must be one of the very first things expounded to a Jew
embracing Christianity.
SBC, "These words are a guiding and inspiring principle, alike in the life of the whole
Church and in our individual souls.
I. The unlimited going on to perfection is the law only of a life that is spiritual, "hid with
Christ in God." In all that is material, the law is of alternate growth and decay; life
springs out of death, and death out of life; nor less over all the institutions of humanity,
so far as they belong only to the outward world, the same law reigns. They have their
day, short or long, of growth, maturity, and decay, and then they cease to be. Only what
is spiritual in them—the truth which they have taught, the beauty which they have
created, the right which they have embodied in their institutions, the undying influences
of their example and teachings—remains to be treasured up in the greater wealth of the
future.
II. If there is life, there must be growth. The cessation of progress is necessarily the
beginning of decay. There should be progress (1) in our knowledge of God and Christ; (2)
in our moral nature; (3) in the inner life of devotion; (4) in the struggle against sin.
III. Is there not something of weariness and bewilderment in the realisation of this

38. ceaseless duty of advance? Not for a moment can we yield to it without degrading the
higher instincts of humanity, without being untrue to the faith of Christ. There is a goal
of perfection, but not here. For the individual soul there is the bliss of that perfect
communion with God which we call Heaven. For the Church of Christ there is the second
coming of the Lord, which is the consummation of all good, and the presentation to Him
of the glorious Church—the Church triumphant. Far away the light of this perfection
shines, like some bright star, on the troubled waters of life. Far away, but sure and
certain, it is infinite in glory, and for it we can be content to wait.
A. Barry, First Words in Australia, p. 179.
SOMETHI G TO LEAVE
The appropriation of Divine blessing always involves the forfeiture of something.
Abraham had to
leave Ur of the Chaldees and his father's house in order to go to the promised land.
Lot had to leave Sodom
to be spared. Moses had to leave Pharaoh's house to be used by God. Israel had to
leave Egypt to go to
Canaan. Coming to Christ involves leaving the world. It does not end there.
Spiritual growth requires
leaving an emphasis on elementary things. This is a most vital aspect of spiritual life,
and is rarely
declared in the institutional church. [By Institutional church, I mean the religious
body that is able to exist
without fellowship with God through Christ, and by the Spirit.
Here is a list of the doctrines that are put into the category of elementary.
1 Repentance from acts that lead to death. It is a sad state of affairs when a
Christian needs to be told over and over again that he needs to repent of
destructive sin. This is so basic that a child knows better. The Christian who
needs to be told to stop doing evil things is a moral infant.
2 Faith in God. Do we need to hear over and over that we should have faith in
God? This is so basic that to need to be told it is terrible immaturity.
3 Instruction about baptisms. ote the plural, for there is water and the Holy
Spirit. They take place when we become part of the body of Christ, and to
need constant instruction is to put your confidence in something that is
important at one time, but your meant to move on from these events.
4 Laying on of hands. This was more common in the early church than it is
today, and we could probably use some instruction on the value of it in our
day.
5 The resurrection of the dead. This is a vital truth, but you can’t live on a diet
of it. Once it is believed you need to move on to other things.
6 Eternal judgment. Many say we do not hear about hell enough, but to
preach on it often is to focus on what gets old. It is a poor diet for growth.
Those who go to hear hell fire preaching over and over are locked into
spiritual babyhood.

39. We are to build on biblical truth and not stay on the foundation. We are called to
be mature and this means to get the basics down and then develop a broader
theology. God is not opposed to kindergarten, but He is opposed to His children
staying there. The basics are learned in order to go on to better things. The ABC’s
are vital, but what good are they if you never move on to read a book?
Philip Mauro. “A passage of similar import is found in Ephesians 4:8-16. Christ,
having ascended up on high, gave gifts of ministry-namely, apostles, prophets,
evangelists, pastors, and teachers-for the equipment of the saints for the work of ministry,
with the object of building up the Body of Christ, until we all come into the unity of the
faith, and of the KNOWLEDGE OF THE SON OF GOD unto the FULL-GROWN MAN,
unto the measure of the statue of the fullness of Christ, to the end that WE BE NO
LONGER CHILDREN. All true ministry of Christ has this for its object, namely, the
building up of the Body of Christ to its full dimensions and complete stature. This
growth comes through “the knowledge of the Son of God.” As we gain in that
knowledge, we advance from spiritual childhood to spiritual maturity.
HARRY HEINTZ “There is more to the faith than kindergarten. We’re meant to grow,
designed to grow, created to grow. Again from The Message: "So come on, let’s leave the
preschool finger-painting exercises on Christ and get on with the grand work of art.
Grow up in Christ. The basic foundational truths are in place . . . . God helping us, we’ll
stay true to all that. But there’s so much more. Let’s get on with it!"
We’re not here for mediocrity. We’re not here to sneak into heaven. We are not
here to recoil in fear. We are here to move forward in faith. We are here to grow
in grace. We are here to pursue excellence in response to the glorious God of
the universe. The preacher in Hebrews has served as a teacher, calling the
classroom to wake up and grow in knowledge and understanding. Charles
Osgood wrote a poem in 1986 called "A Pretty Good Student." I read the
beginning and the ending:
There was once a pretty good student/ Who sat in a pretty good class,
And was taught by a pretty good teacher/ Who always let pretty good pass . . .
(The poem continues to follow this pretty good student through school, up to the
first job search.)
And the first time he knew what he lacked was/ When he looked for a pretty
good job.
It was then when he sought a position/ He discovered that life could be tough,

40. And he soon had a sneaky suspicion/ Pretty good might not be enough.
The pretty good town in our story/ Was part of a pretty good state,
Which had pretty good aspirations/ And prayed for a pretty good fate.
There was once a pretty good nation/ Pretty proud of the greatness it had,
Which learned much too late/ If you want to be great,
Pretty good is, in fact, pretty bad.
If Osgood would allow me, I would add:
And people sit in pretty good churches/ Weekly warming pretty good pews,
Ill equipped for life in the trenches/ Missing out on God’s Good News.
Our call is to strive for God’s best/ Never just the pretty good,
To grow and stretch and pass life’s test/ And walk with our excellent Lord.
ROGER HAHN, “The fact that the author urges his readers to join in him in the
journey to perfection suggests that he was not as negative about their spiritual
condition as we might think from Hebrews 5:11-14. Though they had been at the
milk stage he is ready to challenge them to move on.
The first step in moving on toward perfection was to leave behind the elementarythe elementarythe elementarythe elementary
teachingteachingteachingteaching about Christabout Christabout Christabout Christ.... The author does not view this basic teaching as
unimportant. The basics are foundational, but it was time to move on. The author
is thinking in terms of teaching (or theology) about conversion or the beginning of
the Christian walk. The second clause has the same idea when it suggests that
the readers are to notnotnotnot be llllaying again the foundationaying again the foundationaying again the foundationaying again the foundation.... This shifts the figure of
speech to that of a building. The foundationfoundationfoundationfoundation is absolutely necessary, but one
does not build the foundation again and again to construct the house. The
foundation is built once and then the super-structure proceeds.
The foundational elements of the Christian life are then listed in the final part of
verse 1 and in verse 2. Those foundational elements are presented in three sets
of related pairs:
Repentance from works and faith toward God

41. Instruction on baptisms and laying on of hands
Resurrection of the dead and eternal judgment.
Each of these basic elements would have been part of the teaching of any
Jewish community in the first century. The readers of Hebrews had built their
basic Christian theology on a foundation that fit into the Judaism of that time.
The author of Hebrews has no problem with that procedure, but he also believed
that it was time for them to move on to a deeper understanding of Christ. At the
time of one's first encounter with Christ it is natural (and necessary) to use the
cultural and theological understandings of one's environment to understand the
gospel. However, part of Christian growth is moving beyond a way of
understanding Jesus that is shaped by our culture and background. A mature
understanding of Christ should transform and change our culture.
The first basic teaching that must be left standing is repentance from deadrepentance from deadrepentance from deadrepentance from dead
worksworksworksworks.... The Greek word for repentancerepentancerepentancerepentance literally refers to a change of mind.
However, the New Testament regularly uses that word as the equivalent of the
Hebrew word from the Old Testament that meant "to turn around" or "to change
direction." The point of the biblical concept of repentancerepentancerepentancerepentance is not just a change of
thinking, but a change in the way of living. The repentancerepentancerepentancerepentance was to be from deadfrom deadfrom deadfrom dead
works.works.works.works.
Though many scholars argue that the author calling for his readers to turn away
from external regulations about worship or Jewish legalism, a more likely
explanation is at hand. The Greek phrase could be literally translated "from
works of death" or "works which result in death." These works of death include
murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, sorceries,
robberies, and many more sinful acts or attitudes. Thus one of the basics of the
Christian life is to turn away from such sinful acts and attitudes that lead to
death.
RepentanceRepentanceRepentanceRepentance is always a matter of turning away from one direction of life and
toward another direction. One can not only turn from. One must also turn toward.
The direction toward which the new Christian turns is faith toward God.faith toward God.faith toward God.faith toward God. This is

42. only the second time the (Greek) noun faithfaithfaithfaith has appeared in the book of
Hebrews. It first was used in Hebrews 4:2 where the author states that the good
news did not benefit those who failed to enter the promised rest because they
were not united by faith with those who listened to God. The context there makes
it clear that faithfaithfaithfaith means trusting obedience. Turning from a life of evil will never
happen unless one also turns toward a life of trusting obedience to God.
Instruction about baptismsInstruction about baptismsInstruction about baptismsInstruction about baptisms has traditionally been taken to refer to the Christian
rite of baptism. While this fits well in the flow of thought it is probably a
misunderstanding. The Greek word is plural rather than singular and it is not the
normal word used in the New Testament to refer to baptism. The normal word
translated baptism in the New Testament is baptisma. This word is baptismos
which is only used in two other places in the New Testament (Mark 7:4 and
Hebrews 9:10). In both passages the word clearly refers to Jewish ceremonial
washings. Thus instruction about baptismsinstruction about baptismsinstruction about baptismsinstruction about baptisms is a reference to teaching about
Jewish ceremonial washings.
Laying on of handsLaying on of handsLaying on of handsLaying on of hands refers to the early Christian practice associated with the
giving of the Holy Spirit. The Old Testament had used laying on of handslaying on of handslaying on of handslaying on of hands for the
appointment of a person to a special office. Since the Old Testament associated
such appointment with divine empowerment by the Holy Spirit, the early Jewish
believers especially connected the idea of laying on of hands with imparting the
Holy Spirit. (That is also why Acts 9:12 and 28:8 connect laying on of hands with
healing.) The empowerment with the Holy Spirit is not an elementary matter, but
teaching techniques (like laying on of hands) is. It was time for the readers of
Hebrews to move beyond the techniques to the reality of life with the Spirit.
The doctrines of resurrection of the deadresurrection of the deadresurrection of the deadresurrection of the dead and eternal judgmenteternal judgmenteternal judgmenteternal judgment had unique
applications by early Christianity. The way in which the resurrection of Jesus
assured the future resurrection of the faithful and the role of Christ as
participating in the final judgment were different than the traditional Jewish views.
Even so, Jewish Christians should have had no difficulty in grasping the special
role of Jesus in both resurrection and judgment. They could well leave that
foundation standing and move on.

43. The thoroughly Jewish background of these basic Christian teachings created a
special problem for the readers of Hebrews. Pagan converts to Christianity
experienced a major break between their old life in sin and their new life in
Christ. The gulf was so great that they could not gradually slip back to their old
way of life. Christianity would be "all or nothing" for them.
Jewish Christians like the first readers of Hebrews, on the other hand, could
more easily gradually give up the various distinctives of Christian teaching and
slip back toward Judaism without sense a great change in their lives. The author
of Hebrews was aware of the danger and wants no part of it for his readers. They
must go on toward perfection as God permits and leads.
A similar danger exists for "cultural Christians" or those raised in the church.
They can easily live life as cultural Christians or in "church-ianity", never going on
to deep spiritual growth and commitment and yet think themselves to be totally
pleasing to God.
What Is Perfection?
What is the "perfection" toward which we are to move? If it is moral flawlessness, with
the total
absence of all blemishes or deficiencies in our persons, there is no hope of any of us being
saved!
Because this subject is developed extensively later, we will only introduce it here. The
"perfection"
in question pertains to the conscience. This is something that could not be achieved by the
Law. Under the
first covenant, the conscience was contaminated when the sacrifice of atonement was
made (Heb 10:3-4).
Thus, the people were afraid to draw near to their God. A defiled conscience constrains
one to draw back
from God. Going on to perfection involves the persuasion of Divine acceptance--a
persuasion that compels
one to come confidently to the throne of all grace, to obtain mercy and find grace to help
in the time of need.
Leaving the first principles is not abandoning or despising them. Rather, it is building
upon them.
Life in the Spirit never leads us to repudiate these foundations, but to build for eternity
upon them. They have

44. not lost their utility, but not longer occupy the place of preeminence. We do not forget
them, but we no
longer emphasize them. We never reach the point in the faith life where principles are
inconsequential or
irrelevant. We are to, however, reach the point where they are not to be reestablished.
LAYING THE FOUNDATION AGAIN
Foundations are not meant to be repeatedly put into place. Once there, the superstructure
must be
erected. There is no purpose for the foundation without the structure, and were it not for
that structure, the
foundation would not have been positioned in the first place.
Here is an aspect of the heavenly kingdom that is virtually unknown in our time. " . . .
not laying
again the foundation of repentance from dead works and of faith toward God, of the
doctrine of baptisms,
of laying on of hands, of resurrection of the dead, and of eternal judgment . . . " Suffice it
to say, nearly
all sectarian activity is related, at the very best, to the "principles of the doctrine of
Christ." I will wax bold
and say that confinement to the first principles will inevitably result in a distorted
theology and sectarianism.
A Look at the Principles
Here we have three pairs of principles. Two inward experiences: Repentance and faith.
Two
outward ceremonies: Baptism and the laying on of hand. Two future events: The
resurrection of the dead
and eternal judgment.
What thoroughness characterizes the principles of the doctrine of Christ! Within the
man, evidence
of the grace of God. Without, the confirmation of faith. The future, encapsulated in the
confrontation of
humanity with the ages to come. Mind you, these are the elemental points of Christian
doctrine. That means
you cannot get your bearings spiritually without an understanding of these things.
Spiritual growth cannot
take place without the apprehension of these principles. A failure to grasp them gives
Satan and flesh the
advantage.
Some have called them "the simple Gospel of the apostolic age." The fact that these

45. things are
considered deep in our day is evidence of a remarkable deterioration in spiritual appetite
and culture.
Notwithstanding the inability of the contemporary church to receive these things as
elementary, that
is precisely what they are. Those who are confined to them, lingering in the beginnings,
and are thereby
subject to unspeakable danger. They are in a backward stance, which is consistently
condemned by God. Let
the slothful soul take heed to these words.
Repentance From Dead Works
Participation with Christ begins with a renunciation of the way of the flesh--"repentance
from dead
works." "Dead works" is a word for sin--expressions that proceed from a state of spiritual
death. Apart from
Christ, men are "dead in trespasses and sins" (Eph 2:1). Scripture apprizes us that even
"the thought of
foolishness" and "the plowing of the wicked" is "sin" (Prov 24:9; 21:4).
Repentance from dead works involves least three things. First, a withdrawal from a
fruitless manner
of life--a life characterized by death. Second, a determinate renunciation of manners that
will not blend
with eternity. Thirdly, the recovery of ground lost when alienated from God "in our minds
through wicked
works" (Col 1:21).
This is a "first principle" upon which godly living is built. Like other aspects of "first
principles,"
this is not intended to be a life-long emphasis. It is introductory in nature. In "repentance
from dead works,"
we cut the umbilical cord to the world. We repudiate our former manner of life, in which
we were alienated
from God. We also cease our dependence upon our own deeds to appropriate the favor of
Almighty God.
While such activity will be found throughout our pilgrimage, as we grow, it is no longer
the primary activity.
Faith Toward God
The language here is specific. He is not speaking of faith in the "living by faith" sense
(Rom 1:17;
Gal 3:11; Heb 10:38), but in its introductory aspects. It is the initial focus of the soul

46. upon the Lord after
turning from the course of this world.
Elsewhere, the Word of God addresses faith from this fundamental view. "Now to the
one who
works, his wage is not reckoned as a favor, but as what is due. But to the one who does
not work, but
believes in Him who justifies the ungodly, his faith is reckoned as righteousness" (Rom
4:4-5, NASB).
Through faith we enter into a vital and saving relation with the living God. "Faith toward
God" is the means
of approaching Him. If I only speak of the means, and never get to the business of coming
to God, living
in Him, and walking with Him, nothing of lasting value has been accomplished. Moving
on from this
principle has to do with Divine fellowship, involvement in His eternal purpose, and
reigning with Christ.
The Doctrine of Baptisms
There is a striking resemblance between this verse and Peter's comment about baptism
in 1 Peter
3:21. "The like figure whereunto even baptism doth also now save us (not the putting
away of the filth of
the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus
Christ." It is
unfortunate that some translations have obscured the meaning of this verse by using the
words "removal of
dirt from the flesh" (NASB), "not the removal of dirt from the body" (NIV). The Spirit is
not referring to
"washing" or "cleansing" in a sanitary way, but in a ceremonial way. Baptism in water is
not a mere
ceremony, and they that so represent it do greatly err. It has spiritual significance, being
the appointed means
of appropriating a purged conscience.
Having said that, the plural baptismwn by itself does not mean specifically Christian
baptism either
in this epistle (9:10) or elsewhere (Mk 7:4), but ablutions or immersions such as the
mystery religions and
the Jewish cults required for initiates, proselytes, and worshipers in general" (Moffatt).
The disciples of the Baptist had disputes with the Jews over purification (John 3:25). By
reverting
to Law as a means to justification, the Hebrews were accenting form more than substance,
and ceremony

47. above reality. They were thus in the vestibule of truth rather in the holy of holies.
It is possible to spend so much time talking about being clean that we never get to the
work for
which cleanness equips us. Being clean is not an end of itself, but a means to an end.
"Depart! Depart! Go
out from there, Touch no unclean thing; Go out from the midst of her, Be clean, You who
bear the vessels
of the LORD" Isa 52:11). It is bearing the vessels of the Lord, i.e., being a "worker
together with God," that
is the point! Ablutions, or cleansing, without that are of no eternal consequence. At some
point, the people
of God must cease to talk about the truth and begin to live in it. The results that flow from
being clean are
the point.
Laying On Of Hands
"The laying on of hands" may seem out of place in a list of elementary principles.
However, it was
common as a sign of blessing (Mt 19:13), of healing (Mk 7:32), in the choice of the first
seven deacons (Acts
6:6), in the Apostolic conferment of the Holy Spirit (Acts 8:17f; 19:6), in separation for a
special task (Acts
13:3), and in ordination (1 Tim 4:14; 5:22; 2 Tim 1:6). Prayer often accompanied this
laying on of the hands
as a symbol.
Whatever may be said concerning the laying on of hands, it is not an appropriate subject
for
emphasis among God's people. We do not speak against the practice, any more than we
do against
repentance, faith, of cleansing. But God will not allow us to remain in a position that
allows for a continual
discussion of such procedures. While valid, the laying on of hands is more related to
procedure than vitality.
It thus must not become a major emphasis. It is what results from the laying on of hands
that validates the
deed.
Resurrection of the Dead
Although it is rarely addressed by ministers today, the resurrection of the dead is a
principle of the
doctrine of Christ--a foundation upon which spiritual life is built. Jesus shed light upon
this grand subject,
declaring that an hour was advancing toward us in which "all that are in the graves shall

48. hear the voice His
(Christ's) voice" (John 5:28-29). The consideration of the resurrection of the dead will
constrain one to
discard personal earthly advantages for eternal ones (Phil 3:8-11).
However, if "the resurrection of the dead" is only a tenet of our faith - -a subject about
which we
frequently speak philosophically--it will have no moral impact upon us. Early believers
built upon the
resurrection of the dead. They laid down their lives in hopes of being raised again. (1 Cor
15:29-32).
Eternal Judgment
There is a judgment that is final, and from which no reversal is possible. Solomon once
said, "For
God will bring every act to judgment, everything which is hidden, whether it is good or
evil" (Eccl 12:14,
NASB). In Christ, there is a more optimistic note, praise the Lord! We can have
"boldness in the day of
judgment" (1 John 4:17).
In Christ, we make preparations for the day of judgment. The day itself is not the point,
but what will
result from it. There must come as time in the life of the believer when there is no
question about the day
of judgment--when the anticipation of that time brings joy and gladness to the heart. Such
a person will never
forget about the day of judgment, but will prepare for that day.
The Common Factor
There is something common in these six principles. They all have to do with the
induction of men
into the Kingdom of Christ. They are all beginnings--introductions to a new realm. In
repentance, we turn
from the world and unacceptable pattern of life and thought, to embrace the Lord. In faith,
we focus our trust
in the Living God in order to the realization of the blessing. Baptisms are associated with
preparation, as well
as the laying on of hands. The resurrection of the dead will induct us fully into the eternal
order, and eternal
judgment is the beginning of either a reign with Christ or exclusion from the presence of
the Lord and the
glory of His power.

49. There is something else about these principles that knits them together. They all have to
do with
the activities of the saved. They are the ones that repent and believe, need cleansing and
either lay on hands
or have hands laid on them. They will be raised, and they will be judged. Elementary
principles have to
do with us. They are matters that assist in orienting us for Divine fellowship.
However, the real heart of the message is not what we should do, but what God has
done through
Christ. The focus is not upon men, but upon Jesus Christ, the Son of God. Nothing about
Jesus, for example,
is rudimentary. The Gospel is characterized by remarkable depth, and is not elementary
(Eph 3:16-21). No
matter how long you are in Christ, Jesus and the Gospel must never be left!
If ever men are going to grow, they must make the transition from themselves to the
Lord; from
their works to His, from what is required of them to what is declared of Him. This is an
exceeding difficult
thing to proclaim, but it must be done. It is not difficult because of the proclamation
itself, but because of
the inability of the contemporary churchmen to receive the message. In Scripture,
particularly in the epistles,
the most powerful and effective proclamations do not pertain to human involvements.
They always center
in Deity, eternal purpose, and the culmination of Divine intent..As we become involved
in God's purpose,
we begin to grow.
IF GOD PERMIT!
Here is an arresting consideration! Going on to perfection--to strong confidence and a
purged
conscience--involves more than our will and effort. It also requires the permission of
God. "And this we will
do if God permits." The patience and longsuffering of God are not endless. He will not
override the
volitional capacity of any person. Neither, however, will He allow any one to endlessly
impose upon His free
will.
No person can "go on to perfection" if God will not allow it! That is an activity that
requires Divine
aid. It simply cannot be accomplished by our will alone. The Word of God is too clear on
this matter to

50. entertain any doubt about it. "So then it does not depend on the man who wills or the man
who runs, but
on God who has mercy" (Rom 9:16, NASB). There are matters that are, by Divine intent,
"hidden" to men,
and they cannot be discovered apart from God's involvement. As it is written, "I praise
Thee, O Father,
Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent
and didst reveal
them to babes. Yes, Father, for thus it was well-pleasing in Thy sight" (Luke 10:21),
NASB).
Let no one question for a single moment whether or not God will allow the humble and
contrite spirit
to "go on to perfection." God is still "not willing that any should perish, but that all
should come to
repentance" (2 Pet 3:9). Those who "press toward the mark" can expect to obtain the prize
(Phil 3:14).
However, those that tamper with Divine mercy by lingering in the outer court, are putting
God to the test!
There comes a time when Esau cannot inherit the blessing, even when he seeks it with
repentance and tears
(Heb 12:17). There also came a time when many Israelites were denied the right to enter
the promised land.
God would not allow them to do so because they had hardened their hearts against Him
(Heb 3:19).
The point of our text is that stubbornly remaining in spiritual infancy brings a hardness
to the heart.
An "evil heart of unbelief," which is unquestionably condemned by God, can overtake the
individual that
is not advancing (Heb 3:12). We are not in a moral vacuum. If we do not deliberately and
energetically
"grow up into Him in all things" (Eph 4:15), a distance is being formed between us and
God. Hearts are
growing more hard, the conscience is becoming less tender, and the individual is losing
sensitivity. God may
not "permit" such sluggardly souls to "go on to perfection." They may "die in their sin"
(Ezek 3:20). Jesus
may come and find them unexpectedly (Luke 12:40). Those that do not grow flirt with
spiritual disaster.
While it is not my intent to provoke unwholesome fear in any one, no un-advancing soul
should feel
comfortable in its rebellion against God! There is no place in the Kingdom of God for
slothfulness! Those

51. who do not aggressively seek to enter heaven's door will not do so! Jesus once said,
"Strive to enter by the
narrow door; for many, I tell you, will seek to enter and will not be able" (Luke 13:24,
NASB). Some day,
the door of grace will close, and God will no more allow men to turn from their sin and
come to Him. It is
on the part of wisdom to move close to Him now, pressing diligently toward the mark for
the prize of the
high calling. Of God in Christ Jesus the Lord.
In response to a request for more information on "the elementary teachings" of Heb 6, by
Dean VanDruff.
Heb 5:12-6:3 (NIV) In fact, though by this time you ought
to be teachers, you need someone to teach you the
elementary truths of God's word all over again. You need
milk, not solid food! Anyone who lives on milk, being still
an infant, is not acquainted with the teaching about
righteousness. But solid food is for the mature, who by
constant use have trained themselves to distinguish good
from evil. Therefore let us leave the elementary teachings
about Christ and go on to maturity, not laying again the
foundation of repentance from acts that lead to death, and
of faith in God, instruction about baptisms, the laying on of
hands, the resurrection of the dead, and eternal judgment.
And God permitting, we will do so.
If I count correctly, there are six "not laying again..." doctrines listed. If
you include the leading "about Christ" it would be seven. We originally set
out to cover each of these, and did directly on some and tangentially on
others, but never made a "series" out of them as planned.
For what was elementary 2000 years ago turns out to be somewhat difficult to
teach on as simple among modern professing Christians. Satan has attacked
each of these for 2000 years, and what was once elementary now looks like a
battle-field strewn with dead bodies, scorched earth, twisted history and
propaganda all around. The effect of this is that:
10 Repentance is thought by most to be flesh-oriented "trying to do
good" by mere human religious energy, for example; and to teach
clearly about what repentance really is seems outrageous and
"deep".
11 Faith has been bludgeoned beyond recognition by so-called "faith
teaching", and even people not swayed by this often think faith has

52. more to do with deluding oneself rather than "substance" and
"evidence".
12 Baptisms (plural) have also become a divisive issue: ignoring
Spirit baptism, assuming non-qualified New Testament references
to baptism refer to John's water baptism rather than Jesus' Spirit
baptism, grueling linguistic arguments over sprinkling or not; in
the name of Jesus or the Trinity, etc. <sigh>
13 Laying on of hands--hey, none of that charismatic stuff in our
church!
14 Resurrection is rare--out of this list--in being reasonably
understood in truth after 2000 years, where few Christians are
confused about it, thank God.
15 Eternal judgment survived until about 20 years ago, when it was
chased out of the church as being "hell-fire and brimstone"
preaching. Now to speak of eternal judgment as fundamental and
essential--the one sure prophecy and the single most important
thing about a person's future--seems scandalous.
Thus, what appeared a simple grouping of "foundational" ideas
turned out to be a quagmire of confusion, dissention, and false
doctrine. Still, we labor to get these things right ourselves, live them
out, and then teach others as the Lord permits.
The doctrines here are not uniquely Christian, but held in common with the Jews and
even other religions, and we are to stress that which makes us unique as the only way of
salvation. Not all that is true is of equal value, and so do not major on minors. A solid
foundation is vital, but once built you do not stay satisfied with it, but you build on it.
Progress is essential, and we must be ever building and not standing still on the
foundation.
STEDMAN, “It is from this section that our title comes, "Let's get on with it." He is
urging these people to graduate from milk to meat, from immature diet to solid
food, for, he says, it is this that is the mark of maturity. "Solid food is for the
mature."
In the Authorized Version the word for mature is perfection: "Let us go on to
perfection." I hasten immediately to add, this does not mean sinless perfection.
John makes that clear in his first letter, "If we say we have no sin, we deceive
ourselves [we do not fool anyone else, especially our wives, but we deceive

53. ourselves], and the truth is not in us," {1 Jn 1:8 RSV}. No, it is not sinless
perfection he is talking about. Paul could write to the Philippians and say, "Let
those of us who are mature [perfect] be thus minded," {Phil 3:15a RSV}. Yet just
three verses before he says, "Not that I have already obtained this or am already
perfect;" {Phil 3:12a RSV}. Notice, there is a maturity, a perfection, which he
disowns. That is yet ahead. "I have not reached ultimate perfection, I am not
claiming to be sinlessly perfect, I have not yet reached the place where there is
nothing at all wrong with me -- that lies beyond the resurrection, that is ahead,"
{cf, Phil 3:12b-14}. But there is also a maturity which he claims. It is that which in
Hebrews has already been called "the rest of God," a moment by moment
exercise of faith, a perfect understanding of God's principle of activity, a coming
of age, an entering into spiritual manhood.
This is what the writer means here. It is produced not by age, as we have
already seen, nor by food, for milk will not effect it either, but it is produced by
practice. "Those who have their faculties trained by practice to distinguish good
from evil." It is produced by acting on what you believe, stepping out upon it,
putting it into practice. That is what brings about maturity.
To reach this requires leaving behind the principles of the gospel, the ABC's, the
elementary truths, the familiar ground by which we came into Christian faith. "Not
laying again this foundation." Here is another figure of arrested development. A
foundation is laid but nothing is built on it. Instead of building on the foundation,
the owner tears it up and lays it again. Then he goes back and lays it yet again.
There is nothing but a repetitive laying again and again of the same foundation; it
is arrested development.
Major Ian Thomas once said to me, "You know, I have discovered an interesting
thing about American Christians. They do not usually come to church to learn
anything. Whatever they do not yet know themselves they think is heresy. What
they want to hear is the same old stuff so they can say, 'Amen, brother, Amen!'"
That is laying the same foundation over and over again.
The foundation is called "the elementary doctrines of Christ," or, in Chapter 5,

54. "the first principles of God's word." The elements of it are listed for us, and they
fall into three very interesting groups:
There are those doctrinal truths concerning conversion; Then teaching
concerning church ordinances, and doctrine concerning prophetic matters.
This is milk! This is proper for babies, but is very inadequate for anyone who
wishes to go on to maturity, to full growth in the Christian life. He does not mean
when he says "leave these" that they are to be forgotten, or denied, or
neglected, but they are no longer to be the chief center of attention. That is the
point he is making.
Is it not rather startling that these are often the sole topics on which many
ministers dwell? They preach them over and over, and call them the simple
gospel. Because this simple gospel is preached unendingly in our churches, we
have Christians who are weak, childish and immature. I have long been
convinced that the greatest cause of the weak state of evangelical Christendom
today is preachers who never realize that, in preaching what they call the simple
gospel, they are feeding their people upon milk. They never get beyond the
foundation.
Let's take a closer look at it. The introductory matters concern "repentance from
dead works, and faith toward God." Now those are great themes. They are
absolutely essential to the Christian life. But the point the writer makes is, they
are only "A" in the alphabet of faith. The teaching about ordinances includes
"baptism, and the laying on of hands." These are but figures of reality, they are
not the reality itself. They are very blessed figures and can be very meaningful,
but to get concerned over these shadows, these figures, these pictures; to fight
over the mode of baptism or the procedure of ordination, is infantile. Dear old Dr.
A. T. Pierson used to go about and speak at many churches. When he was in a
church that was arguing over the mode of baptism or some such thing, he would
say to them, "Quit your baby-talk!" He was quite right. It is an overemphasis on
these things which leads to the Mickey Mouse regulations that are imposed so

55. frequently in many churches.
The last two items, "resurrection and eternal judgment," obviously have to do
with the themes of prophecy, eschatology. This would include the time of the
rapture, the question of who the man of sin is, where the church will be during
the tribulation, etc. All these are important truths, the writer does not deny that,
but they are so inclined to puff people up with knowledge instead of to edify in
love. "It is time," he says, "to leave these things. You know them, you have been
talking about them for too long, now go on, go on, there is much more ahead.
This," he says, "we will do if God permits."
With those three little words he introduces the knottiest problem-passage in
Hebrews, if not the whole Bible; a passage which has been a battleground of
varying convictions for ages. He changes his figure now, and, beginning with
Verse 4, he brings before us a picture of what I shall call "the stillborn."
This foundation was made up of a number of teachings. There are six mentioned here.
a. Repentance from dead works.
b. Faith toward God.
c. Instruction about washings.
d. Laying on of hands.
e. The resurrection of the dead.
f. Eternal judgment.
Each of these teachings was an Old Testament teaching. Each one of these teachings had a
legitimate use. But each one is wrong if it is used to detract attention away from Jesus Christ.
There is an important lesson here. Anything which takes my attention away from Jesus Christ
is wrong. It might be a good thing. But it is being wrongly used if it takes me away from the
Lord.
Jeff Strite
The Greek word for repentance meant: TURN AROUND. You’re going the wrong way. You’re
following the wrong road, the wrong leader. TURN AROUND.
Ephesians 2:1-41 (read) tells us that at one time we were following the ways of this world,
following the ruler of the kingdom of the air, gratifying the cravings and desires that were
destroying us. We were going the wrong way - we needed to repent. To turn around.

56. ILLUS: Repentance is like seeing the sign "Dead End" up ahead. It means we can’t get where
we’re going on that road.
* Repentance was at the heart of the Apostles’ message: Acts 3:19 "Repent, then, and turn to
God, so that your sins may be wiped out, that times of refreshing may come from the Lord."
I. But if Repentance is so important, why does the writer of Hebrews say we must get beyond
it?
How many of you believe that Christians get to the point where they don’t have to repent?
(Nobody raised their hands).
I agree. Throughout Scripture we find that not only pagans, but also Christians and even
Churches are called upon to repent.
ILLUS: I don’t know how it is with you, but I say, I think, and I do things that bring me shame
at one time or another in my life. Such shame can bring me to the point where I even have
difficulty praying. It’s as if a barrier is erected between myself and God.
David spoke of this in the psalms: Ps 32:1-4
"Blessed is he whose transgressions are forgiven, whose sins are covered. Blessed is the man
whose sin the LORD does not count against him and in whose spirit is no deceit. When I kept
silent, my bones wasted away through my groaning all day long. For day and night your hand
was heavy upon me; my strength was sapped as in the heat of summer."
But then David says: (vs 5) "Then I acknowledged my sin to you and did not cover up my
iniquity. I said, "I will confess my transgressions to the LORD"-- and you forgave the guilt of
my sin."
The Apostle John (led by the Holy Spirit) agreed: "If we claim to be without sin, we deceive
ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will
forgive us our sins and purify us from all unrighteousness." I John 1:8-9
SO, if repentance is necessary even for the Christian... why does the writer of Hebrews say
you and I must mature beyond this "elementary truth?"
I suspect it is that he is saying we need to get to different motivation for our repentance.
II. I have found what I believe are three types of repentance:
There is "Worldly Repentance:"
Judas’s repentance after receiving the 30 pcs. of silver is biblical example of this type of
repentance.
ILLUS: When my boy was 2 years old, my wife would ask him if he had done such and such a
"bad deed" and he would be reading his book saying "no."
"Look at me and tell me that you didn’t do it," she would demand. Still, with eyes diverted, he
would respond, "no."
Finally, she would get him to look directly into her eyes and his resolve dissolved, "yes,
mommy, I did it."
Like the world, my boy wanted to turn away from the stench of his deeds but not change his
behavior.
ILLUS: I remember hearing the story of boy who broke his arm while playing in the street
against his parents strict orders. In tears he pled: I’m sorry I broke my arm, I won’t ever do it
again."
A slight variation on this theme is the "Repentance to escape punishment." Hebrews 6:1
speaks of "Repentance of deeds that lead to death."

57. An example from Scripture would be Simon the Sorcerer. He had watched the gifts of the
Spirit being given to other Christians by the laying on of the Apostles’ hands - and he saw the
possibility of making money if he could accomplish the same feat.
When he offered to buy this ability, the Peter responded: "May your money perish with you,
because you thought you could buy the gift of God with money!" (Acts 8:20)
Now frightened, Simon answered: "Pray to the Lord for me so that nothing you have said may
happen to me."
Simon’s was a repentance based on fear of punishment. He would have changed his behavior,
but the repentance was founded solely on fear. The repentance the writer of Hebrews is telling
us to go beyond is one based solely on fear of punishment.
The best. repentance is what I call "the Repentance of the mature." The mature Christian is
one who repents because he’s afraid of hurting God. It’s like the pain a mature son will have
about hurting his parents.
In a sense, this was the type of repentance that motivated Peter as he sat at the fire with
Jesus after the resurrection. Jesus asks Peter: "Peter do you love me?" and Peter responds (in
the Greek) by saying "You know I LIKE you…" Peter is so ashamed of his past denials that it
almost drives him away from Jesus. His change of heart is motivated by what Jesus knew lay
within his soul - love of Jesus. It was only when Peter’s love for Jesus overcame his shame of
hurting his master, that Peter was transformed.
CLOSE: There was a very capable evangelist whom God used in a significant way in the British
Isles. But he lost his interest in spiritual things and drifted into a life of sin, for a number of
months. Some of his sin was done in secret but ultimately, it became public knowledge and
even made the headlines. At first, all he could think of was that he had been ruined for life,
but, finally, he realized what a fool he had been, and he came back to God like the prodigal
from the pigpen.
He found exactly the same thing the prodigal did. The Lord welcomed him with open arms and
began to strengthen him and bless him. Finally, after a period of waiting, he felt pressed back
into a public ministry for the Lord. He was afraid that his sin would be found out and brought
up all over again, but after he felt sure it was hidden and tucked away in the past, he went
back to preaching, rejoicing in the forgiveness of God.
One night, when he was in Aberdeen, he was given a sealed letter. Just before the service
began, he read the unsigned letter. It described a shameful series of events he had been
engaged in. His stomach churned as he read it. The letter said, "If you have the gall to preach
tonight, I’ll stand and expose you."
WHAT WOULD YOU HAVE DONE???
Would you have fled into the night?
Would you have sought out the man and pled with him not to expose you???
This man took the letter and went to his knees in prayer. A few minutes later, he was in the
pulpit. He began his message by reading the letter, from start to finish. Then he said, "I want
to make it clear that this letter is perfectly true. I’m ashamed of what I’ve read, and what I’ve
done. I come tonight, not as one who is perfect, but as one who is forgiven." God used that
letter and the rest of his ministry as a magnet to draw people to Jesus Christ.
JOHN HICKS, “While maturity is the goal, the "elementary teaching about Christ" is
the foundation. The preacher encourages them to "leave it behind" only in the sense
of placing it under themselves. He is not encouraging them to forsake it. On the
contrary, the "elementary" or "beginning" (same word as in 5:12) teaching of Christ
is the foundation for growth in Christ. This beginning word (the Greek noun is
literally "word" in 6:1) is contrasted with the meaty word of righteousness in 5:13.
The former is the mode of initial conversion (milk), and the other is the means of

58. progressive sanctification and growth in Christ. This fundamental teaching is not a
reference to the Mosaic system, as some would argue, but a reference to that
beginning word which forms the basis or foundation of Christianity. They are
teachings "about" or "of" Christ. Consequently, they are Christian teachings, not
Jewish.
The "beginning word which belongs to Christ" consists in six particulars, which are
listed in 6:1b-2. Before discussing each of these, it is significant that the preacher
considers these six as the foundation of Christian experience. The preacher is not
going to take the time to re-teach them about the first, beginning or basic principles
of their conversion. On the contrary, he wants to build on that foundation instead of
re-laying it. These six items, then, belong to the context of Christian initiation or the
initial conversion experience. As support for this view, it is striking that the list of six
items lacks any reference to sanctification and growth.
The structure of the six is indicated by the use of the conjunction "and.” Literally, the
text reads: repentance from dead works and faith toward God, teachings about
baptism, laying on of hands, resurrection from the dead, and eternal judgment.
Repentance and faith are the broad, comprehensive descriptions of conversion, but
the preacher particularizes the specific teachings (doctrines) that are important for
understanding conversion: baptism, laying on of hands, resurrection from the dead,
and eternal judgment.
We may structure the list in this fashion:
Comprehensively: repentance and faith.
Specific Comprehension these doctrines:
(1) Baptisms
(2) Laying on of hands.
(3) Resurrection.
(4) Judgment.
"Repentance from dead works" is not a reference to the dead works of the Old
Testament (i.e. sacrifices), but to sin (cf. 9:14 where dead works stands in contrast
to serving God). "Faith towards God" refers to that saving, obedient faith illustrated
in Hebrews 11. "Baptisms" ("washings," NASV) is a specific reference to the act of
immersion itself without any implication concerning its meaning. The reference is to
the necessity of understanding the difference between Jewish (cf. Hebrew 9:10 for
the use of “baptism” in the Jewish context), Pagan and Christian immersions. "Laying
on of hands" is closely joined to "baptisms" in the Greek text by a small grammatical
particle. This means that the two should be understood together (the same is true of
resurrection and judgment). In the OT and Judaism the "laying on of hands" was a
sign of blessing (cf. Gen. 48:14ff). Consequently, it used variously in the New
Testament as a symbol of the blessing of miraculous healing (Matthew 9:18), the
bestowal of a miraculous gift (Acts 8:18), the bestowal of the blessing of ministry
(Acts 13:3; I Tim. 4:14). Blessing or the Holy Spirit is associated with the baptismal
moment. Through baptism we became partakers of the heavenly calling and shared
in the reality of the Spirit. "Resurrection" does not refer to Christ's resurrection, but
to our future resurrection. "Eternal judgment" is again a future reference.
These six items, then, form the foundation of the Christian conversion experience.
Faith and repentance involve an understanding of baptism, the blessing of salvation,

59. resurrection from the dead and the eternal judgment. These points are the
foundation for maturity. They are the starting-point of the Christian life. From this
basis, Paul encourages his readers to growth (6:3): "and this we shall do, if God
permits." The antecedent of the verb "do" is "go on to maturity" in 6:1. If God wills
or permits (cf. I Corinthians 16:7), the preacher expects his readers to grow into
mature disciples. There are, however, some who cannot progress because they have
fallen away (6:4-8). But the preacher encourages his readers to progress in the faith
rather than continue their regression and backsliding which leads to apostasy (6:9-
12).
3. Hebrews 6:4-12.
Though the preacher is disappointed with their present state of spiritual immaturity,
he has not given up on them. He retains the hope and expectation that they will
press forward in their maturing process. Hebrews 6:4-8 suggests that if they do not
reverse their downward spiral, they will fall into an apostate condition. It is possible,
the preacher testifies, that as infants in Christ you could fall away from the one who
redeemed you from your sins. It is possible that you could crucify the Son of God
again. If your Christian life yields thorns and thistles rather than fruitful vegetation,
it is a worthless and cursed life. However, though this is a possibility, the preacher
does not expect it concerning these Christians. Tactfully, the preacher does not leave
his readers with a negative exhortation. On the contrary, he reassures them of his
positive attitude toward them and their possibilities of faith.
[For more on Hebrews 6:4-6, read the “excursus on Hebrews 6:4-6” below.]
First, he expresses his confidence in their future spiritual life. In contrast to what he
has previously warned, he is convinced that the things which accompany salvation
will manifest themselves in their lives (6:9). He uses a term of endearment in
addressing his audience: "beloved" (the only place where it occurs in Hebrews). The
preacher softens his criticism by reassuring his hearers of his genuine affection for
them. He does not yet classify his readers among the apostates even though they
have regressed to the point that they need to be re-taught the fundamentals of the
faith.
The word the preacher uses to express his confidence is a common one. It has
several meanings, including "to be persuaded, be sure, certain, convinced and
confident." He uses the word again in 13:18 in reference to his certainty that he has
a good conscience. The preacher is firmly persuaded that these Christians will pursue
"better things" than the possible apostasy, which he presented in 6:4-8. He expects
them to grow up in Christ rather than be disinherited by falling away, and as they
grow up they will come to possess those things, which "accompany salvation."
Literally, the text reads: "having the things of salvation." There are certain things
that belong to or accompany salvation. The meaning is that the things that “belong
to” salvation will also enrich one who progresses in Christ and possess salvation. As
we grow in Christ and are able to receive instruction about the "word of
righteousness," we will be persuaded and confident about our salvation. Assurance is
not some fleeting goal that no one can obtain. On the contrary, it is one of those
things which belong to salvation itself. A by-product of salvation is boldness, and a
confident expectation of receiving the fulfillment of our hope (6:11).
Second, the preacher’s confidence is based upon his knowledge of their past and
present service to God (6:10). There is joy in the knowledge that God does not forget
our work and love. This does not, as some have argued, mean that God gives

60. rewards for good works as if our good deeds place God under obligation to us. Our
works are never meritorious. They do not make a claim on God. The preacher is not
addressing the cause or merit of our salvation, but its fruit. The fruit of salvation is
the rendering of service to God. God does not forget our work and love in the sense
that he counts us as faithful that serve and love him. These Christians, as is clear
from the last part of verse 10, not only in the past, but even in the present continue
to serve God by ministering to the saints. God does not regard these Christians as
apostates, but as servants in his vineyard.
Third, the preacher encourages them to press on to full assurance (6:12). The term
"desire" indicates his personal, passionate concern that these believers grow. The
word implies an intense yearning. It literally means "to lust." And this desire is for
each individual. Each one is expected to show the "same diligence" toward
assurance, that is, to show the kind of diligence that they showed in the beginning
before they became sluggish (5:11). This is a constant process of growth. As our
hope, faith and understanding growth, so does our assurance and certainty about our
salvation. Yet, it requires a diligence "until the end." The "end" is probably the
inheritance of the blessing of eternal redemption (6:12).
The reason for this diligence is so that these Christians might escape the
sluggishness in which they are now embroiled (5:11). Dullness of hearing leads to a
dullness of life. If they are only fed milk, they cannot make the progress that only
comes through eating meat. Instead of being sluggish or lazy, the preacher
encourages them to be imitators of those faithful forefathers who have gone before.
"Imitators" translates a Greek verb from which we derive the English verb "mimic"
(to act as another). The confidence that comes from the examples of others is
unimaginable (cf. Hebrews 11). Since they reached their goal and inherited the
promises through faith and patience (endurance), then let us imitate them. The
preacher underscores this confidence and assurance by picturing our inheritance in
the present tense. As sons of God, we are even now in the process of receiving our
inheritance. The reception of that inheritance is so certain that he speaks of it in the
present. It is as if we already possess it. That is how certain we ought to be
concerning the promises of God.
4. Hebrews 6:13-20.
Growth and assurance have an interestingly reciprocal relationship. The more we
grow in Christ, the more assured we are. The more assured we are, the more we
grow. It is because of this reciprocal relationship that the preacher now explains the
nature of hope as the basis upon which he encourages his readers to be diligent in
their growth. Confident in hope, they will be diligent in their service for the Lord.
The nature of hope is illustrated by the example of Abraham. God had sworn to
Abraham that he would multiply his seed beyond the number of the stars in the sky
and the sands on the seashore. Abraham never saw the fulfillment of that promise,
but he did obtain the promise (6:15). In what sense did Abraham receive the
fulfillment of the promise? In one sense, he received it in the person of Isaac. He had
patiently waited for the birth of this promised son, and it was through him that God
would multiply Abraham's seed. In effect, then, when Isaac was born, he had
received the promise because the presence of Isaac assured him of the future
fulfillment of the promise itself. The future blessings were so sure that it was as if he
already possessed them in Isaac.
The certainty of this promise rested upon two immutable factors. First, God had

61. sworn by his own nature. As the preacher acknowledges in 6:17, when people make
a promise they guarantee it by swearing their faithfulness by something greater than
themselves. But when God wants to show his reliability, he cannot swear by anything
greater than himself, and consequently he swears by his own nature. God has
"interposed with an oath" his promises (6:17). God has sworn to a thing, and he
cannot change that oath.
Second, God has an immutable counsel. The Greek term for "counsel" refers to a
legal contract that is incapable of reversal or annulment. As if the word itself were
enough to convey the certainty of his promise, the preacher adds the word
"immutable" (unchangeable). It is part of God's nature that when he decides to make
a promise, or to make a covenant, he cannot reverse himself. God will keep his
promises. Since it is impossible for God to lie, the believer can be certain of his hope
as if he already possessed the thing for which he hopes.
The knowledge of God's oath and counsel is a strong confirmation of our hope. Hope,
in the context of trial and persecution, has become a refuge for these early
Christians. They "fled for refuge in laying hold of the hope set before us" (6:18).
Hope is our aide and comfort that we seize. The phrase "laying hold of" translates a
word that means to take into one's own possession, to seize or, in legal contexts, to
arrest. This hope is set before us as the finish line is set before the participants in a
race. It is the prize of victory. While we may not now actually possess that for which
we hope, we have the certain expectation of receiving it. Hope, therefore, is not
wishful thinking. It is an anchor for the soul. This confidence, however, is based upon
understanding that Jesus, as our High Priest, has already entered into heaven for us.
As surely as Jesus continues his priestly work for us in heaven, so we are certain that
one day we will join him there. Our hope, then, presupposes that we understand
Christ's work for us. He has preceded us only to insure our ultimate entrance into the
presence of God with him.
Theological Substance
All Christians are at different stages of growth and development. There are newborn
babes who need milk. There are others who have reached different levels of maturity
who need meat. In either case, all believers need to pursue the goal of maturity
(6:1), and bear with others who have not yet reached their own level of maturity. It
is only within this maturing process that a Christian becomes confident and assured
about his hope and salvation. It is not a matter of becoming more saved now than
one was before, but it is a growth in one's faith, hope and understanding. One is no
more saved today than they were yesterday. Yet, there is a process of maturation
which is able to grasp the assurance of faith better today than it did yesterday. It is
this assurance and boldness that grounds the faith of believers against the social and
theological pressures which often engulf them. This maturing process can only occur,
however, in the context of eating meat. Thus, the preacher is about to offer some
meat to his audience (7:1-10:19).
The substance of this text is about spiritual growth and maturity. The mature
Christian eats solid food, is able to discern between good and evil, and bears fruit in
service to the Lord. The immature Christian only drinks milk, is unable to discern
between good and evil, and is fruitless in their ministry before the Lord. The mature
Christian grows in confidence and assurance, but the immature Christian-especially
one with a long history in the Christian community-is weak and uncertain.

62. The call to move on toward maturity is grounded in the faithfulness of God. It is
grounded in God’s own oath, and this oath has been sworn in his Son as our high
priest. The word the preacher’s audience needs to hear-the priestly work of Christ-is
what will ground their assurance and future growth. Unfortunately, they are not
ready to hear it because of their immaturity. Nevertheless, it is this “meat” or “solid
food” which will bear the fruit of maturity if they will hear it.
God will move his community forward if that community will hear his Word and trust
his grace. The community will bear the fruit of the “things that accompany salvation”
as the redeemed community perseveres in faith and lives out that faith.
Excursus on Hebrews 6:4-6
The chart in Guthrie on p. 217 lays out the structure of this text quite well. It
visualizes it for us.
Before discussing details, it is important to understand the function of this text. Its
function is to warn that regression may be permanent. If we do not progress and
mature in our faith, then we will stagnate and ultimately regress. Regression can
lead to apostasy and to a condition where it is “impossible” to be renewed.
Consequently, the text functions as a warning to idle and immature Christians. If
they do not mature and build on the foundation of their faith, then they are in danger
of losing everything.
I think Guthrie is correct to see this “impossibility” as linked with the rejection of
Christ. It is parallel to what we will see in Hebrews 10:26ff. If we reject Christ, there
is no other sacrifice for sin. If we reject Christ, it is “impossible” to find repentance
because there is no one else to whom we can turn. Along with Guthrie (p. 220), I
take the participle in Hebrews 6:6 as a temporal one, that is, it is impossible to
renew an apostate to repentance as long as (or, while) they are rejecting Christ
(crucifying the Son of God afresh). A casual sense is the majority view, that is, it is
impossible to renew them because they have openly rejected Christ. And one way of
understanding this is to say that the social pressure of an abandonment of
Christianity made it impossible to win them back. It was a practical impossibility.
Both would understand that renewal was possible for one who sought the Lord, but it
was impossible for one who had rejected and continues to reject the Lord.
The more thorny issue is whether the descriptors in Hebrews 6:4-5 describe genuine,
authentic Christians or whether they describe people who were loosely attached to
the Christian walk and later fell away. Some would even say that the whole situation
described in Hebrews 6:4-6 is hypothetical. It is a warning about something that
could never really happen. My opinion squares with Guthrie’s summary of McKnight’s
view on pages 228-29. I find Guthrie’s criticism of it quite shallow and fails to take
the language for what it says.
I find Guthrie’s own position problematic because it means that the descriptors in
Hebrews 6:4-5 do not describe authentic Christians. Yet, the very language is used
to describe authentic Christians elsewhere in Hebrews (e.g., “enlightened” is used in
Hebrews 6:4 and 10:32; “partakers” in 3:1 and 6:5).
However, I would suggest that our classes not get bogged down in this discussion.
Rather, the point of the preacher is significant without deciding which “theory” lies
behind the point. The point is that the Christian community has some within it who
may leave it and we are warned against being one of them. The “theory” behind why

63. they left (e.g., a Calvinist would say they left because they never were genuine
believers, but others might say they left because they “lost their faith”) is
unimportant and incidental to the point of the preacher.
The preacher encourages perseverance in faith, and the alternative is apostasy where
there is no salvation. Some in the community have already left, and some others are
in danger of leaving. The preacher is not concerned to develop a theory of apostasy,
but to encourage the remaining believers to hang on to their confidence. Calvinists
and Arminians (those who oppose Calvinism out of an evangelical, Protestant mode)
can agree on this: only those who persevere in faith will be saved. Perseverance is
the key, and on this Calvinist and Arminians can agree. And this is the point in our
text.
Teaching Options
When we teach this section, it will be very easy to get bogged down into a discussion
of Hebrews 6:4-6, especially issues ranging from “possibility of apostasy” to “is it
impossible for an apostate to come back to Christ.” I prefer to keep the larger point
in mind and not enter into a detailed discussion of the range of possible
interpretations of Hebrews 6:4-6. Otherwise, we will probably lose the point, as we
get lost among the trees. It is better to see the whole forest rather than a few limbs
on a particular tree.
I prefer to emphasize the contrast between maturity and immaturity and how this
relates to assurance, confidence and perseverance. Growth means we are
persevering, but immaturity is always in danger of apostasy. Consequently, I would
prefer to concentrate on Hebrews 5:11-6:3 and 6:7-12. Hebrews 6:13-20 plays into
this discussion as the ground of our hope, which is the faithfulness of God.
My lesson would probably look something like this. (1) Discussion of milk/meat;
mature/immature. What does that look like? What is “milk” and “meat”? Can we give
content to those ideas? The preacher gave us some of the content of milk in Hebrews
6:2-3. Does that look like milk to us? (2) Discussion of the Warning/Exhortation.
Hebrews 6:4-8 is the warning, but Hebrews 6:9-12 is the exhortation. What is the
content of both? How do each function? In particular, what specifics does the
preacher bring to bear in his encouraging word (e.g., past examples, their past
ministry, their present ministry, etc.)? (3) The Ground of Hope/Confidence. This is
the faithfulness of God in Hebrews 6:13-20. What does it mean to say that hope is
an “anchor”? How does it anchor our perseverance? How does the faithfulness of God
(his oaths) make hope an anchor for us? In particular, what is the faithfulness of God
to us now (e.g., is God action in his high priestly Son)?
Overall, we need to remember that the function of this text is to warn and
encourage. It warns us about the danger of immaturity and apostasy. And yet it
encourages us through the certainty of hope and our own experience of faith in
ministry and among past leaders. It encourages the immature to hear the word of
righteousness about the priesthood of Christ. It encourages the immature to hear the
word and take confidence in the faithfulness of God expressed in the priesthood of
Christ. The immature must grow or they will lose their way as they fail to persevere.
16 In this section the author moves on to describe the milk that they should have moved beyond in the
previous verses. It should be sobering to us that the author considered these topics to be
elementary and yet much of the Christian Church would call these weighty matters!

64. 17 ". . . repentance from dead works and of faith toward God. . ." It is a foundational truth that at one
time we walked in the deeds of the flesh but we died to those things having been united with Christ
in His death. We likewise were united together with Him in His resurrection such that we turned to
God in faith. When you turn from something you are simultaneously turning to something else.
This elementary teaching (which all of us should be equipped to teach and discuss) teaches us that
we cannot continue as we did while spiritually dead and believe that God has truly begun a good
work in us.
18 ". . . of the doctrine of baptisms. . ." It is rather curious that the author uses the plural word
baptisms. We can probably conclude at least two things about these doctrines. First, he may be
speaking of the past purpose of the ceremonial washings of Judaism or secondly, he could be
referring to the differences and purposes behind the baptism of John , the baptism of the Spirit, or
Christian baptism. Both points are possibilities however, I would contend that the second is more
likely.
19 ". . . of laying on of hands. . ." We considered this teaching when we discussed the Gifts of the
Spirit. Basically, today we employ the laying on of hands for the purpose of installing or ordaining
someone.
20 ". . . resurrection of the dead. . . " The Christian hope is not in the immortality of the soul. This was
primarily a feature of the Greek materialists who attempted to separate good and evil by the lines
of physical and spiritual. Instead, true Christianity although it confesses the eternal character of
people, it primarily believes in the bodily eternal existence in an imperishable body.
21 ". . . eternal judgment." Despite the desires of many to convince themselves that a loving God
would not punish someone eternally, the Christian Church must be equipped with the righteous
character of God that cannot tolerate rebellion and will pour His wrath out on the unregenerate. At
the same time we must not forget that it is also only by His mercy that He has extended forgiveness
to the elect.
4444 For it is impossible for those who were once enlightened, and have tasted the heavenly gift,For it is impossible for those who were once enlightened, and have tasted the heavenly gift,For it is impossible for those who were once enlightened, and have tasted the heavenly gift,For it is impossible for those who were once enlightened, and have tasted the heavenly gift,
and have become partakers of the Holy Spirit,and have become partakers of the Holy Spirit,and have become partakers of the Holy Spirit,and have become partakers of the Holy Spirit, 5555 and have tasted the good word of God and theand have tasted the good word of God and theand have tasted the good word of God and theand have tasted the good word of God and the
powers of the age to come,powers of the age to come,powers of the age to come,powers of the age to come, 6666 if they fall away, to renew them again to repentance, since theyif they fall away, to renew them again to repentance, since theyif they fall away, to renew them again to repentance, since theyif they fall away, to renew them again to repentance, since they
crucify again for themselves the Son of God, and put Him to an open shame.crucify again for themselves the Son of God, and put Him to an open shame.crucify again for themselves the Son of God, and put Him to an open shame.crucify again for themselves the Son of God, and put Him to an open shame. 7777 For the earthFor the earthFor the earthFor the earth
which drinks in the rain that often comes upon it, and bears herbs useful for those by whom it iswhich drinks in the rain that often comes upon it, and bears herbs useful for those by whom it iswhich drinks in the rain that often comes upon it, and bears herbs useful for those by whom it iswhich drinks in the rain that often comes upon it, and bears herbs useful for those by whom it is
cultivated, receives blessing from God;cultivated, receives blessing from God;cultivated, receives blessing from God;cultivated, receives blessing from God; 8888 but if it bears thorns and briars, it is rejected and nearbut if it bears thorns and briars, it is rejected and nearbut if it bears thorns and briars, it is rejected and nearbut if it bears thorns and briars, it is rejected and near
to being cursed, whose end is to be burned.to being cursed, whose end is to be burned.to being cursed, whose end is to be burned.to being cursed, whose end is to be burned.
22 We have already seen that the author is convinced that he is writing to Christians. At the same
time, he is also very concerned that some of them will fall away to the types and shadows of
Judaism, revealing that they were not part of the house of Christ because they did not remain
steadfast to the end. We know two things for sure about this group described here: we know that
they were numbered with the true believers and that their sin was that they crucify the Son of God
again and put Him to open shame.
23 We know that the solemn warning here is not describing those who had salvation and then lost it.
Instead, this section describes those who are counted in our midst, who were included with the
covenant people but who fell away and revealed that they were not of the Elect.
24 The reason it is impossible to produce repentance may be understood in a couple of ways, the most
likely meaning is that the system that they were tempted to return to was not able to take away their
sins. The sacrifices of bulls and goats only pictured the true sacrifice of Christ which was able to

65. atone fully for sin.
9999 But, beloved, we are confident of better things concerning you, yes, things that accompanyBut, beloved, we are confident of better things concerning you, yes, things that accompanyBut, beloved, we are confident of better things concerning you, yes, things that accompanyBut, beloved, we are confident of better things concerning you, yes, things that accompany
salvation, though we speak in this manner.salvation, though we speak in this manner.salvation, though we speak in this manner.salvation, though we speak in this manner. 10101010 For God is not unjust to forget your work andFor God is not unjust to forget your work andFor God is not unjust to forget your work andFor God is not unjust to forget your work and
labor of love which you have shown toward His name, in that you have ministered to the saints,labor of love which you have shown toward His name, in that you have ministered to the saints,labor of love which you have shown toward His name, in that you have ministered to the saints,labor of love which you have shown toward His name, in that you have ministered to the saints,
and do minister.and do minister.and do minister.and do minister. 11111111 And we desire that each one of you show the same diligence to the fullAnd we desire that each one of you show the same diligence to the fullAnd we desire that each one of you show the same diligence to the fullAnd we desire that each one of you show the same diligence to the full
assurance of hope until the end,assurance of hope until the end,assurance of hope until the end,assurance of hope until the end, 12121212 that you do not become sluggish, but imitate those whothat you do not become sluggish, but imitate those whothat you do not become sluggish, but imitate those whothat you do not become sluggish, but imitate those who
through faith and patience inherit the promises. (NKJV)through faith and patience inherit the promises. (NKJV)through faith and patience inherit the promises. (NKJV)through faith and patience inherit the promises. (NKJV)
25 The author here expresses his confidence that the recipients are true converts although there were
probably some within the church who would fall away.
26 There are numerous places in Scripture where warnings are given not to fall away. Given that we
do not know precisely who will persevere till the end, we receive the warnings as being given to all
people. It is beneficial for all of us to evaluate where we are in the Lord and determine if perhaps
we have slowed God's sanctification by tolerating sin.
27 Dr. Charles Revis, “

66. As I said earlier the "elementary teachings" has the idea of "rudiments" or "ABCs." They
are foundational building blocks that are necessary just as any child must learn the alphabet
to piece together words in order to read. We would be deeply concerned about a child who
stopped learning after memorizing the alphabet Fundamentals, like the ABC's in writing, or
the foundation to a house, must be built upon to be of any use. For this reason the author
urges the Hebrews to move beyond the elementary teachings about Christ. It's not that he
would have them dispense with these teachings. Rather, they must concentrate on building
the superstructure which comes after the foundation. To repour the foundation time and time
again is futility. Just in case they don't understand which "elementary teachings" he means,
he provides some examples, beginning in the second part of v. 1 and continuing into v. 2:
repentance from acts that lead to death, and of faith in God, 2 instruction about
baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment.
These are rather telling; more than you might realize with a first glance. Each one of these
items could be learned from Judaism. They are not distinctively Christian teachings. Rather,
they are "pre-Christian." There is no specific mention of Jesus or salvation by grace alone.
Furthermore, they are all items in the "common ground" between Christianity and Judaism; a
common ground that these Jewish Christians were retreating to. Because Christianity did
grow out of Judaism, it was a more subtle temptation for a Jewish Christian to slip back
into Judaism than it was for a formerly pagan Christian to go back to his pagan ways. Of
course, these Jewish Christians did not want to abandon some form of religious life. But, they
did want to make it less distinctively Christian; so they were going back to this "common
ground." This is not where they should be. So, he urges them to knock off this backward drift.
As George Macdonald says, "All growth that is not toward God is growing to decay."
They must wake up to the spiritually dangerous place they are in. And get with the program
again, and start moving ahead in the faith, with God's help, of course. He says in v. 3, "And
God permitting, we will do so." 3. Warning Against Apostasy - A Disastrous Possibility
for Those Who Continue to Wear Diapers 6:4-8 Now, as we move ahead to study vv. 4-8
we encounter one of the most sobering warnings to be found in all of Scripture-not just in
the book of Hebrews. Here the author outlines the tragic possibilities of what can happen to a
person's faith when they continue to wear diapers and lack the spiritual insight of the
maturing, growing Christian. Those of you who have engaged in serious Bible study and
theological reflection recognize this as one of the most difficult passages in the Bible to
interpret rightly. I intend to show you why it's such a hard passage and I will give you what I
consider to be the best interpretation and application of the passage that I can muster (at this
particular time in my understanding). Before we get carried away exploring the intricacies of
the passage I suggest that you connect with its message and it's serious tone. Even though
it's a difficult passage we don't have freedom to simply set it aside as a "theological
problem" to be scrutinized under glass. Rather we need to heed its warning (vv. 4,6,9): "It is
impossible for those who have once been enlightened . . . if they fall away, to be
brought back to repentance, because to their loss they are crucifying the Son of God
all over again . . . land that produces thorns and thistles is worthless and is in danger
of being cursed. In the end it will be burned." What I want you to grasp-and, I will repeat
this again-is the fact that these words give us the end result of failing to engage in
continuous growth. They show how truly dangerous it is to be a nominal Christian. They
rattle the cage of spiritual complacency. They awaken us to the danger of putting our spiritual
lives in neutral, simply coasting along in Christ, and hoping against hope that everything will
be just be dandy. This is spiritual folly. Now let's look at the intepretational challenge of the
passage. This is a difficult passage for two reasons. First, the words "if they fall away" in
v.6 make it seem that a true believer can lose his, or her, salvation, that is, they can fall
away from a state of grace. This is difficult to square with passages that assure us that
genuine Christians can't lose their salvation. For example Jesus said in John 6:37-40, 37
All that the Father gives me will come to me, and whoever comes to me I will never

67. University Baptist Church Home
PINK,
Infancy and Maturity.
(Hebrews 6:1-3)
The interpretation which we shall give of the above verses is not at all in accord with that
advanced by the older writers. It differs considerably from that found in the commentaries
of Drs. Calvin, Owen and Gouge, and more recently, those of A. Saphir, and Dr. J.
Brown. Much as we respect their works, and deeply as we are indebted to not a little that
is helpful in them, yet we dare not follow them blindly. To "prove all things" (1 Thess.
5:21) is ever our bounden duty. Though it is against our natural inclination to depart from
the exposition they suggested (several, with some diffidence), yet we are thankful to God
that in later years He has granted some of His servants increased light from His wondrous
and exhaustless Word. May it please Him to vouchsafe us still more.
The writers mentioned above understood the expression "the principles of the doctrine of
Christ," or as the margin of the Revised Version more accurately renders "the word of the
beginning of Christ," to refer to the elementary truths of Christianity, a summary of which
is given in the six items that follow in the second half of verse 1 and the whole of verse 2;
while the "Let us go on unto perfection," they regarded as a call unto the deeper and
higher things of the Christian revelation. But for reasons which to us seem conclusive,
such a view of our passage is altogether untenable. It fails to take into account the central
theme of this Epistle, and the purpose for which it was written. It does not do justice at all
to the immediate context. It completely breaks down when tested in its details.
As we have repeated so often in the course of this series of articles, the theme of our
Epistle is the immeasurable superiority of Christianity over Judaism. Unless the
interpreter keeps this steadily in mind as he proceeds from chapter to chapter, and from
passage to passage, he is certain to err. This is the key which unlocks every section, and if
attempt be made to open up any portion without it, the effect can only be strained and
forced. The importance of this consideration cannot be overestimated, and several striking
exemplifications of it have already been before us in our survey of the previous chapters.
Here too it will again stand us in good stead, if we but use it. The apostle is not
contrasting two different stages of Christianity, an infantile and a mature; rather is he
opposing, once more, the substance over against the shadows. He continues to press upon
the Hebrews their need of forsaking the visible for the invisible, the typical for the
antitypical.
That in taking up our present passage it is also of first importance to study its connection
with the immediate context, is evident from its very first word, "Therefore." The apostle
is here drawing a conclusion from something said previously. This takes us back to what
is recorded in Hebrews 5:11-14, for a right understanding of which depends a sound

68. exposition of what immediately follows. In these verses the apostle rebukes the Hebrews
for their spiritual sloth, and likens them to little children capacitated to receive nothing
but milk. He tells them that they have need of one teaching them again "which be the first
principles of the oracles of God," which denoted they had not yet clearly grasped the fact
that Judaism was but a temporary economy, because a typical one, its ordinances and
ceremonies foreshadowing Him who was to come here and make an atonement for the
sins of His people. Now that He had come and finished His work the types had served
their purpose, and the shadows were replaced by the Substance.
The spiritual condition in which the Hebrew saints were at the time the Holy Spirit
moved the apostle to address this Epistle to them, is another important key to the opening
of its hortatory sections. As we showed in our last article, the language of Hebrews 5:11-
14 plainly intimates that they have gone backward. The cause of this is made known in
the 10th chapter, part of which takes us back to a point in time prior to what is recorded in
chapter 5. First in Hebrews 10:32 we read, "But call to remembrance the former days, in
which, after ye were illuminated, ye endured a great flight of afflictions." This "great
flight of afflictions" they had, as verse 34 tells us, taken "joyfully." Very remarkable and
rare was this. How was such an experience to be accounted for? The remainder of verse
34 tells us, "Knowing in yourselves that ye have in heaven a better and an enduring
substance."
But this blessed and spiritual state which characterized the Hebrews in the glow of "first
love" had not been maintained. While affections were set upon things above where Christ
is seated at the right hand of God, whilst faith was in exercise, they realized that their real
portion was on High. But faith has to be tested, patience has to be tried, and unless faith
be maintained "hope deferred maketh the heart sick" (Prov. 13:12). Alas, their faith had
wavered, and in consequence they had become dissatisfied to have nothing down here;
they became impatient of waiting for an unseen and future inheritance. It was for this
reason that the apostle said to them, "Cast not away therefore your confidence, which
hath great recompence of reward. For ye have need of patience, that, after ye have done
the will of God, ye might receive the promise" (Heb. 10:35, 36).
Now it was this discontented and impatient condition of soul into which they had fallen,
which accounts for the state in which we find them in Hebrews 5:11, 12. So too it
explains the various things referred to in chapter 6. That is why the apostle was moved to
set before them the most solemn warning found in verses 4-6. That is why we find "hope"
so prominent in what follows: see verses 11, 18, 19. That is why reference is made to
"patience" in verse 12. That is why Abraham is referred to, and why his "patience" is
singled out for mention in verse 15. And that is why in our present passage the Hebrews
are urged to "go on unto perfection," and why the apostle interposes a doubt in the matter:
"This will we do, if God permit" (verse 3), for there was good reason to believe that their
past conduct had provoked Him. Thus we see again how wondrously and how perfectly
Scripture interprets itself, and how much we need to "compare spiritual things with
spiritual" (1 Cor. 2:13).
The sixth chapter of Hebrews does not commence a new section of the Epistle, but
continues the digression into which the apostle had entered at Hebrews 5:11. In view of
the disability of those to whom he was writing receiving unto their edification the high
and glorious mysteries which he desired to expound, the apostle goes on to set before
them various reasons and arguments to excite a diligent attention thereunto. First, he

69. declares his intention positively: to "go on unto perfection" (verse 1). Second, he names,
what he intended to "leave," namely, "the word of the beginning of Christ" (verses 1-3).
Third, he warns of the certain doom of apostates (verses 4-8). Fourth, he softens this
warning in the case of the converted Hebrews (verses 9-14). Fifth, he gives an inspiring
encouragement to faith, taken from the life of Abraham (verses 15-21).
"Therefore leaving the principles of the doctrine of Christ" (verse 1). As already pointed
out, the first word of this verse denotes that there is a close link between what has
immediately preceded and what now follows. This will appear yet more clearly if we
attend closely to the exact terms here used. The word "principles" in this verse is the same
as rendered "first" in Hebrews 5:12. The word "doctrine" is found in its plural form and is
translated "oracles" in Hebrews 5:12. The word "perfection" is given as "of full age" in
Hebrews 5:14. Thus it is very evident that the apostle is here continuing the same subject
which he began in the previous chapter.
"Therefore leaving the principles of the doctrine of Christ." The rendering of the A.V. of
this clause is very faulty and misleading. The verb is in the past tense, not the present.
Bagster’s Interlinear correctly gives "Wherefore having left." This difference of rendition
is an important one, for it enables us to understand more readily the significance of what
follows. The apostle was stating a positive fact, not pleading for a possibility. He was not
asking the Hebrews to take a certain step, but reminding them of one they had already
taken. They had left the "principles of the doctrine of Christ," and to them he did not wish
them to return.
"Therefore leaving the principles of the doctrine of Christ." More accurately, "Wherefore
having left the word of the beginning of Christ." Bagster’s Interlinear, which gives a
literal word for word translation of the Greek, renders it, "Wherefore, having left the of
the beginning of the Christ discourse." This expression is parallel with the "first
principles of the oracles of God" in Hebrews 5:12. It has reference to what God has made
known concerning His Son under Judaism. In the Old Testament two things are
outstandingly prominent in connection with Christ: first, prophecies of His coming into
the world; second, types and figures of the work He should perform. These predictions
had now received their fulfillment, those shadows had now found their substance, in the
incarnation, life, death, resurrection and ascension of the Son of God. This, the "holy
brethren" (Heb. 3:1) among the Jews had acknowledged. Thus they had "left" the ABC’s,
for the Word Himself, the pictures for the Reality.
"Let us go on unto perfection." There is the definite article in the Greek, and "The
Perfection" is obviously set in apposition to "The word of the beginning of Christ:" note,
not of "the Lord Jesus," but of "Christ," i.e., the Messiah. It is the contrast, once more,
between Judaism and Christianity. That which is here referred to as "The Perfection" is
the full revelation which God now made of Himself in the person of His incarnate Son.
No longer is He veiled by types and shadows, His glory is seen fully in the face of Jesus
Christ (2 Cor. 4:6). The only begotten Son has "declared" Him here on earth (John 1:18);
but having triumphantly finished the work which was given Him to do, He has been
"received up into glory" (1 Tim. 3:16), and upon an exalted and enthroned Christ the
affection of the believer is now to be set (Col. 3:1).
"Wherefore having left . . . let us go on unto perfection." The first word looks back to all
that the apostle had said. It is a conclusion drawn from the contents of the whole
preceding five chapters. Its force is: In view of the fact that God has now spoken to us in
His Son; in view of who He is, namely, the appointed Heir of all things, the Maker of the

70. worlds, the Brightness, of God’s glory, and the very Impress of His substance, the One
who upholds all things by the word of His power; in view of the fact that He has by
Himself "purged our sins," and, in consequence, has sat down at the right hand of the
Majesty on high, having been made so much better than angels, as He hath by inheritance
obtained a more excellent name than they; in view of the further fact that He was made in
all things like unto His brethren, that He might be a merciful and faithful High Priest in
things God-ward, to make propitiation for the sins of the people, and having, in
consequence of His successful prosecution of this stupendous work been "crowned with
glory and honor;" and, seeing that He is immeasurably superior to Moses, Joshua and
Aaron;-let us give Him His due place in our thoughts, hearts and lives.
"Let us go on unto perfection" has reference to the apprehension of the Divine revelation
of the full glory of Christ in His person, perfections, and position. It is, from the practical
side, a "perfection" of knowledge, spiritually imparted by the Holy Spirit to the
understanding and heart. It refers to the mysteries and sublime doctrine of the Gospel. It is
a perfection of knowledge in revealed truth. Yet, of course, it is only a relative
"perfection," for an absolute apprehension of the things of God is not attainable in this
life. Now "we know in part" (1 Cor. 13:9). "If any man think that he knoweth anything, he
knoweth nothing yet as he ought to know" (1 Cor. 8:2). Even the apostle Paul had to say,
"Brethren, I count not myself to have apprehended: but this one thing I do, forgetting
those things which are behind, and reaching forth unto those things which are before, I
press toward the mark for the prize of the high calling of God in Christ Jesus" (Phil. 3:13,
14).
"Let us go on unto perfection." Students are not agreed as to the precise force of the plural
pronoun here. Some consider it to be the apostle linking on the Hebrews to himself in the
task immediately before him; others regard the "us" as the apostle graciously joining
himself with them in their duty. Personally, we think that both these ideas are to be
combined. First, "let us go on:" it was his resolution so to do, as the remaining chapters of
the Epistle demonstrate; then let them follow him. Thus considered it shows that the
apostle did not look upon the condition of the Hebrews as quite hopeless, notwithstanding
their "dullness" (Heb. 5:11)-I shall therefore go on to set before you the highest and most
glorious things concerning Christ. Second, the apostle condescends to unite himself with
them in their responsibility to press forward. "Wherefore:" in view of the length of time
we have been Christians, let us be diligent to grow in grace and in the knowledge of our
Lord Jesus Christ. It was, thus, a call to stir them up.
"Let us go on" is passive, "be carried on." It is a word taken from the progress which a
ship makes before the wind when under sail. Let us, under the full bent of our will and
affections be stirred by the utmost endeavors of our whole souls, be borne onwards. We
have abode long enough near the shore, let us hoist our sails, pray to the Spirit for His
mighty power to work within us, and launch forth into the deep. This is the duty of God’s
servants, to excite their Christian hearers to make progress in the knowledge of Divine
truth, to urge them to pass the porch and enter the sanctuary, there to behold the Divine
glories of the House of God. Though the verb is passive, denoting the effect-"Let us be
carried on"-yet it included the active use of means for the producing of this effect. "All
diligence" is demanded of the Christian (2 Pet. 1:5). Truth has to be "bought" (Prov.
23:23). That which God has given us must be put into practice (Luke 8:18).
"Let us go on unto perfection." What, we may ask, is the application of this to Christians
today? To the Hebrews it meant abandoning the preparatory and earthly system of

71. Judaism, (which occupied their whole attention before believing in Christ as the sent
Savior) and, by faith, laying hold of the Divine revelation which has now been made in
and through Him: set your affection on an ascended though invisible Christ, who now
serves in the Heavenly Sanctuary on your behalf. For Christians it means, Turn away
from those objects which absorbed you in the time of your unregeneracy, and meditate
now on and find your joy and satisfaction in things above. Lay aside every weight and the
sin which so easily besets, and run with perseverance the race that is set before us,
"looking off unto Jesus"-the One who while here left us an example to follow, the One
who is now enthroned on High because of the triumphant completion of His race.
To the Hebrews, this much-misunderstood exhortation of Hebrews 6:1 was exactly
parallel with the word which Christ addressed to the eleven immediately prior to His
death: "Ye believe in God, believe also in Me" (John 14:1): Ye have long avowed your
faith in "God," whom, though invisible, ye trust; now "believe also in Me," as One who
will speedily pass beyond the range of your natural vision. I am on the point of returning
to the Father, but I shall still have your interests at heart, yea, I am going to "prepare a
place for you;" therefore, trust Me implicitly: let your hearts follow Me on high: walk by
faith: be occupied with an ascended Savior. For us today, the application of this important
word signifies, Be engaged with your great High Priest in heaven, dwell daily upon your
portion in Him (Eph. 1:3). By faith, behold Christ, now in the heavenly sanctuary, as your
righteousness, life, and strength. See in God’s acceptance of Him, His adoption of you,
that you have been reconciled to Him, made nigh by the precious blood. In the realization
of this, worship in spirit and in truth; exercise your priestly privileges.
Thus, the "perfection" of Hebrews 6:1 is, strictly speaking, scarcely doctrinal or
experimental, yet partakes of both. "The law made nothing perfect, but the bringing in of
a better hope did" (Heb. 7:19). It is Christ who has ushered in that which is "perfect." It is
in Him we now have a full revelation and manifestation of the eternal purpose and grace
of God. He has fully made known His mind (Heb. 1:2). And, by His one all-sufficient
offering of Himself, He has "perfected forever" (Heb. 10:14), them whom God set apart
in His everlasting counsels. Christ came here to fulfill the will of God (Heb. 10:9). That
will has been executed; the work given Him to do, He finished (John 17:4). In
consequence, He has been gloriously rewarded, and in His reward all His people share.
This is all made known to us for "the hearing of faith."
"Not laying again the foundation of repentance from dead works" (verse 1). It is most
important to see that the contents of the second half of verse 1. and the whole of verse 2
are a parenthesis. The "Let us be carried on to perfection" is completed in "this will we do
if God permits" in verse 3. That which comes in between is a definition or explanation of
what the apostle intended by his "Having left the word of the beginning of Christ." The
six items enumerated-"repentance from dead works," etc.-have nothing to do with the
"foundations of Christianity," nor do they describe those things relating to the elementary
experiences of a Christian. Instead, they treat of what appertained to Judaism, considered
as a rudimentary system, paving the way for the fuller and final revelation which God has
now made in and by His beloved Son. Unless the parenthetical nature of these verses is
clearly perceived, interpreters are certain to err in their exposition of the details.
"Not laying again the foundation," etc. It is to be remarked that there is no definite article
in the Greek here, so it should be read, "a foundation," which is one of several intimations
that it is not the "fundamentals of Christianity" which are here in view. Had these verses
been naming the basic features of the new and higher revelation of God, the Holy Spirit

72. had surely said, "the foundation;" that He did not, shows that something less important
was before Him. As said above, this "foundation" respects Judaism. Now there are two
properties to a "foundation," namely, it is that which is first laid in a building; it is that
which bears up the whole superstructure. To which we may add, it is generally lost to
sight when the ground floor has been put in. Such was the relation which Judaism
sustained to Christianity. As the "foundation" precedes the building, so had Judaism
Christianity. As the "foundation" bears the building, so the truth of Christianity rests upon
the promises and prophecies of the Old Testament, of which the New Testament
revelation records the fulfillment. As the "foundation" is lost to sight when the building is
erected on it, so the types and shadows of the earlier revelation are superseded by the
substance and reality.
"Not laying again a foundation," etc. This is exactly what the Hebrews were being sorely
tempted to do. To "lay again" this foundation was to forsake the substance for the
shadows; it was to turn from Christianity and go back again to Judaism. As Paul wrote to
the Galatians, who were being harassed by Judaisers, "Wherefore the law was our
schoolmaster unto Christ, that we might be justified by faith" (Heb. 3:24). To which he at
once added, "But after that faith is come, we are no longer under a schoolmaster." Thus,
under a different figure, he was here in Hebrews 6:1 simply saying, Let us be carried on
to maturity, and not go back again to the things which characterized the days of our
childhood.
"Not laying again a foundation," etc. It will be noted that the apostle here enumerates just
six things, which is ever the number of man in the flesh. Such was what distinguished
Judaism. It was a system which appertained solely to man in the flesh. Its rites and
ceremonies only "sanctified to the purifying of the flesh" (Heb. 9:13). Had the
fundamentals of Christianity been here in view, the apostle had surely given seven, as in
Ephesians 4:3-6. The first which he specifies is "repentance from dead works." Observe
that it is not "repentance from sins." That is not what is in view at all. This expression
"dead works" is found again in Hebrews 9:14 (and nowhere else in the New Testament),
where a contrast is drawn from what is said in verse 13: the blood of bulls and goats
sanctified to the purifying of the flesh, then much more should the blood of Christ cleanse
their conscience from dead works. Where sins are in question the New Testament speaks
of them as "wicked works" (Titus 1:16), and "abominable works" (Col. 1:21). The
reference here was to the unprofitable and in-efficacious works of the Levitical service:
cf. Hebrews 10:1, 4. Those works of the ceremonial law are denominated "dead works"
because they were performed by men in the flesh, were not vitalized by the Holy Spirit,
and did not satisfy the claims of the living God.
"And of faith toward God." Of the six distinctive features of Judaism here enumerated,
this one is the most difficult to define with any degree of certainty. Nevertheless, we
believe that if due attention be given to the particular people to whom the apostle was
writing all difficulty at once vanishes. The case of the Jew was vastly different from that
of the Gentiles. To the heathen, the one true God was altogether "unknown" (Acts 17:23).
They worshipped a multitude of false gods. But not so was it with Israel. Jehovah had
revealed Himself to their fathers, and given to them a written revelation of His will. Thus,
"faith toward God" was a national thing with them, and though in their earlier history they
fell into idolatry again and again, yet were they purified of this sin by the Babylonian
captivity. Still, their faith was more of a form than a reality, a tradition received from
their fathers, rather than a vital acquaintance with Him: see Matthew 15:8, 9, etc.

73. Israel’s national faith "toward God" had, under the Christian revelation, given place to
faith in the Lord Jesus Christ. A few references from the New Testament epistles will
establish this conclusively. We read of "the faith of Jesus Christ," and "the faith of the
Son of God" (Gal. 2:16, 20); "your faith in the Lord Jesus" (Eph. 1:15); "by faith of Jesus
Christ" (Phil. 3:9); "your faith in Christ" (Col. 2:5); "the faith which is in Christ Jesus" (1
Tim. 3:13). As another has said, "All the blessings of the gospel are connected with
‘faith,’ but it is faith which rests in Christ. Justification, resurrection-life, the promises,
the placing of sons, salvation, etc., are all spoken of as resulting from faith which rests
upon Christ... ‘Hebrews’ reveals Christ as the ‘one Mediator between God and men.’ It
reveals Christ as ‘a Priest forever after the order of Melchizedek,’ and urges the divine
claim of the Son of God. The apostle is directing his readers to look away from self to
Christ, the Center, the Sum of all blessing. This is not merely ‘faith toward God,’ but it is
faith which comes to God by the way of the mediation and merits of His Son."
"Of the doctrine of baptisms" (verse 2). Had the translators understood the scope and
meaning of this passage it is more than doubtful if they had given the rendering they did
to this particular clause.
It will be observed that the word "baptism" is in the plural number, and if scripture be
allowed to interpret scripture there will be no difficulty in ascertaining what is here
referred to. It is neither Christian baptism (Matthew 28:19), the baptism of the Spirit
(Acts 1:5), nor the baptism of suffering (Matthew 20:23), which is here in view, but the
carnal ablutions which obtained under the Mosaic economy. The Greek word is
"baptismos." It is found but four times on the pages of the New Testament: in Mark 7:4, 5
and Hebrews 6:2; 9:10. In each of the other three instances, the word is rendered
"washings." In Mark 7 it is the "washing of cups and pans." In Hebrews 9:10 it is "meats
and drinks and divers washings and carnal (fleshly) ordinances," concerning which it is
said, they were "imposed until the time of reformation."
It is to be noted that our verse speaks of "the doctrine of baptisms." There was a definite
teaching connected with the ceremonial ablutions of Judaism. They were designed to
impress upon the Israelites that Jehovah was a holy God, and that none who were defiled
could enter into His presence. These references in Hebrews 6:2 and Hebrews 9:10 look
back to such passages as Exodus 30:18, 19; Leviticus 16:4; Numbers 19:19, etc.
Typically, these "washings" denoted that all the defiling effects of sin must be removed,
ere the worshipper could approach unto the Lord. They foreshadowed that perfect and
eternal cleansing from sin which the atoning blood of Christ was to provide for His
people. They had no intrinsic efficacy in themselves; they were but figures, hence, we are
told they sanctified only "to the purifying of the flesh" (Heb. 9:13). Those "washings"
effected nought but an external and ceremonial purification; they "could not make him
that did the service perfect as pertaining to the conscience" (Heb. 9:9).
"And of laying on of hands." The older commentators quite missed the reference here.
Supposing the previous clause was concerned with the Christian baptisms recorded in the
Acts, they appealed to such passages as Acts 8:17; 19:6, etc. But those passages have no
bearing at all on the verse before us. They were exceptional cases where the supernatural
"gifts" of the Spirit were imparted by communication from the apostles. The absence of
this "laying on of hands" in Acts 2:41; 8:38; 16:33, etc., shows plainly that, normally, the
Holy Spirit was given by God altogether apart from the instrumentality of His servants.
The "laying on of hands" is not, and never was, a distinctive Christian ordinance. In such
passages as Acts 6:6; 9:17; 13:3, the act was simply a mark of identification, as is

74. sufficiently clear from the last reference.
"And of laying on of hands." The key which unlocks the real meaning of this expression
is to be found in the Old Testament, to which each and all of the six things here
mentioned by the apostle look back. Necessarily so, for the apostle is here making
mention of those things which characterized Judaism, which the Hebrews, upon their
profession of their personal faith in Christ had "left." The "laying on of hands" to which
the apostle refers is described in Leviticus 16:21, "And Aaron shall lay both his hands
upon the head of the live goat, and confess over him all the iniquities of the children of
Israel, and all their transgressions in all their sins, putting them on the head of the goat,
and shall send him away by the hand of a fit man into the wilderness." This was an
essential part of the ritual on the annual Day of Atonement. Of this the Hebrews would
naturally think when the apostle here makes mention of the "doctrine (teaching) . . . of
laying on of hands."
"And of resurrection of the dead." At first glance, and perhaps at the second too, it may
appear that what is here before us will necessitate an abandonment of the line of
interpretation we are following. Surely, the reader may exclaim, you will not ask us to
believe that these Hebrews had "left" the doctrine of the resurrection of the dead! Yet this
is exactly what we do affirm. The difficulty which is seemingly involved is more
imaginary than real, due to a lack of discrimination and failure to "rightly divide the Word
of Truth." The resurrection of the dead was a clearly revealed doctrine under Judaism; but
it is supplanted by something far more comforting and blessed under the fuller revelation
God has given in Christianity. If the reader will carefully observe the preposition we have
placed in italic type, he will find it a valuable key to quite a number of passages. "We
make a great mistake when we assume that the resurrection as taught by the Pharisees,
held by the Jews, believed by the disciples, and proclaimed by the apostles, was one and
the same" (C.H.W.). The great difference between the former and the latter may be seen
by a comparison of the scriptures that follow.
"After the way which they call heresy, so worship I the God of my fathers, believing all
things which are written in the law and in the prophets: and have hope toward God, which
they themselves also allow, that there shall be a resurrection of the dead, both of the just
and unjust" (Acts 24:14, 15). That was the Jewish hope: "Martha saith unto Him, I know
that he shall rise again in the resurrection at the last day" (John 11:24). Now in contrast,
note, "He charged them that they should tell no man what things they had seen, till the
Son of man were risen from the dead. And they kept that saying with themselves,
questioning one with another what the rising from the dead should mean" (Mark 9:9, 10).
It is this aspect of resurrection which the New Testament epistles emphasize, an elective
resurrection, a resurrection of the redeemed before that of the wicked: see Revelation
20:5, 6; 1 Corinthians 15:22, 23; 1 Thessalonians 4:16.
"And of eternal judgment." In the light of all that has been before us, this should occasion
no difficulty. The Jewish church, and most of Christendom now, believed in a General
Judgment, a great assize at the end of time when God would examine every man’s life,
"For God shall bring every work into judgment with every secret thing, whether it be
good or whether it be evil" (Ecclesiastes 12:14). This is described in fullest detail in the
closing verses of Revelation 20. It is the Great White Throne judgment.
Let us now, very briefly, summarize what has just been engaging our attention. The
Hebrews had confessed their faith in Christ, and by so doing had forsaken the shadows
for the Substance. But hope had been deferred, faith hath waned, persecutions had cooled

75. their zeal. They were being tempted to abandon their Christian profession and return to
Judaism. The apostle shows that by so doing they would be laying again "a foundation"
of things which had been left behind. Rather than this, he urges them to be carried
forward to "perfection" or "full growth." That meant to substitute "repentance unto life"
(Acts 11:18), for "repentance from dead works;" trust in the glorified Savior, for a
national "faith toward God;" the all-cleansing blood of the Lamb, for the inefficacious
"washings" of the law; God’s having laid on Christ the iniquities of us all, for the Jewish
high-priest’s "laying on of hands;" a resurrection "from the dead," for "a resurrection of
the dead;" the Judgment-seat of Christ, for the "eternal judgment" of the Great White
Throne. Thus, the six things here mentioned belonged to a state of things before Christ
was manifested.
S. L. JOHNSON, "What are the principles of the doctrine of the Messiah? What is it
to which we are to go on to perfection? What is the terminus a quo?. Here it is:
" ot laying again the foundation of repentance from dead works, and of faith toward
God." (Heb. 6:1b)
What does that mean? Please turn to Hebrews 9:14. It is so often thought that
"repentance from dead works is salvation". Now I want you to see that it is not
necessarily that at all. See this truth:
Heb. 9:14. How much more shall the blood of Christ, who through the eternal Spirit
offered Himself without spot to God, purge your conscience from dead works to serve the
living God!
THE DEAD WORKS
What are the dead works? Will you look back into the preceding context, practicing
good hermeneutics. Hebrews 9:9-14 speaks of the first tabernacle which was yet
standing!
Heb. 9:9-14
9. Which was a figure for the time then present, in which were offered both gifts and
sacrifices, that could not make him that did the service perfect, as pertaining to the
conscience; 10. Which stood only in meats and drinks, and divers washings, and carnal
ordinances, imposed on them until the time of reformation. 11. But Christ, being come an
high priest of good things to come, by a greater and more perfect tabernacle, not made
with hands that is to say, not of this building; 12. either by the blood of goats and
calves, but by his own blood He entered in once into the holy place, having obtained
eternal redemption for us. 13. For if the blood of bulls and goats and the ashes of a heifer
sprinkling the unclean, sanctifieth to the purifying of the flesh: 14. How much more shall
the blood of Christ, who through the eternal Spirit offered himself without spot to God,
purge your conscience from dead works to serve the living God?
It should be obvious that the "dead works" to which he refers are the ordinances of the
Levitical economy. In other words,"to repent from dead works" is to see that the
sacrifices and the offerings and the priesthood of the Old Testament have been fulfilled in

76. the New Covenant made in the "once for all sacrifice of Jesus Christ" and in the high
Priesthood of Him who is a High Priest after the order of Melchizedek. This has to do
with enlightenment as to the fact that Christ has fulfilled the ordinances of the Old
Testament!
Next, and "of faith toward God."(Heb. 6:1c) Now that is very simple because that is
the act of one who puts his trust in God whether in the Old Testament or in the new
Testament. It is an O.T. and N.T. doctrine.
Heb. 6:2 Of the doctrine of baptisms?
Some have said, "this is the baptism of John the Baptist and the baptism of our
Lord". Others have said that this is "the baptism of John the Baptist and Christian
baptism". Heb. 9:10 refers to "meat and drinks, and divers washings." So you see, the
doctrine of baptisms is really the doctrine of washings-a reference to the washing of the
priests in the Old Testament as he enters into his priestly office. So again this is
something that pertains to the Old Testament. Let's leave the "dead works", lets leave
Levitical ceremonies, let's leave the doctrine of washings.
Heb. 6:2, "Of the laying on of hands?"
One of the characteristics of the Old Covenant was the act of a priest laying his
hands on the animal; for example on the Day of Atonement. It was the custom for the
priest to lay his hands on the head of the animal and confess the sins of Israel, and send
that goat off into the wilderness. The doctrine of the "laying on of hands" was simply the
identification of the people with the offerings that were brought into the Levitical
economy.
Heb. 6:2 And of resurrection of the dead.
This was an Old Testament and a New Testament teaching as also was " eternal
judgment". By the way the idea of "eternal judgment" is taught in both the Old and New
Testaments throughout the Word of God. We are given a glimpse into this horror of this
eternal judgment by the words our Lord uttered on the cross, "My God, My God Why hast
Thou forsaken me."
Now you can see from this that our author is saying to these professing Jewish Christians,
"let's leave those things that pertain to the revelation of God as set forth in the Old
Testament, and let's go on to perfection!" These things are good in their place, but we
need to go on to maturity. Dr. Barnhouse said that the Epistle to the Hebrews was written
to the Hebrews to teach the Hebrews that they should no longer be Hebrews. And that
expresses it very well, for all these things are "Hebrew things". So, now let's go on to
perfection.
PERFECTIO , WHAT IS IT?
What then is perfection? It has to do with the full possession of the Messianic
salvation. Let's leave the things that pertain to the "immaturity of the faith" and let's
proceed to the full possession of the Messianic Salvation, the theme to which these Old
Testament ordinances pointed.

77. Then he adds in verse 3 "And this we will do if God permits". There is one condition into
which maturity is impossible. Now this is a very hard thing to say to people. But in the
Old Testament it is said that God sent the prophets to the children of Israel, and they
rejected the teaching of these prophets who told them how they had disobeyed God until
finally the writer of Chronicles 36 states that there was no remedy.
2 Chronicles 36:15-16
15 And the Lord God of their fathers sent warnings to them by His messengers, rising up
early and sending them, because He had compassion on His people and on His dwelling
place. 16 But they mocked the messengers of God, despised His words, and scoffed at His
prophets, until the wrath of the Lord arose against His people, till there was no remedy.
Do you realize that, as a human being, it is possible for you to come to the place
before God where the word of God says to you, "there is no remedy". Now we must not
escape the plain teachings of the Holy Scripture and this is one of the most plain in all the
Bible!
I am convinced that the reason there does exist this "dullness of hearing" in
Evangelical churches is because we have not brought them face to face that it is possible
for us to so neglect the teaching of God that hardening begins to set in, and we finally
reach the place where we "cannot hear" because we "will not hear".
It is a principle that operates according to "Divine Law". It operated in the nation of
Israel in the time of our Lord, and finally He said to them after they had not responded to
His teaching;
John 12:40. I have been sent that seeing you might not see, and hearing you might
not hear and that they finally might not see and hear and be converted and be healed.
In other words, it is possible for us to so turn away from privilege that we cannot
respond because we will not respond. Now that is what he means when he says "It is
impossible to renew some people unto repentance". He does not mean "difficult". He
means impossible to renew apostates.
Now we do not know when apostasy takes place. We are human beings. I do not
know in your case, and you do not know in my case. But it does us a great deal of good
to know that such a condition does exist in which there is no remedy. Therefore, if in
your own heart, there is any question about your faith in Jesus Christ, in the light of the
fact that you have had the great privilege of hearing the truth about the sacrifice of Jesus
Christ and if there is any question whatsoever about the genuineness of your trusting
Him, then if I were you I would not breathe another breath until I had made that decision
which means everlasting life. The only breath that you can be sure of is the one that you
are drawing right now. And frankly, I would not draw another breath without the
assurance that I had put my trust in Jesus Christ!

78. 2 instruction about cleansing rites,[b] the laying
on of hands, the resurrection of the dead, and
eternal judgment.
BAR ES, "Of the doctrine of baptisms - This is mentioned as the third element
or principle of the Christian religion. The Jews made much of various kinds of
“washings,” which were called “baptisms;” see the note on Mar_7:4. It is supposed also,
that they were in the practice of baptizing proselytes to their religion; see the note on
Mat_3:6. Since they made so much of various kinds of ablution, it was important that
the true doctrine on the subject should be stated as one of the elements of the Christian
religion, that they might be recalled from superstition, and that they might enjoy the
benefits of what was designed to be an important aid to piety - the true doctrine of
baptisms. It will be observed that the plural form is used here - “baptisms.” There are
two baptisms whose necessity is taught by the Christian religion - baptism by water, and
by the Holy Spirit; the first of which is an emblem of the second.
These are stated to be among the “elements” of Christianity, or the things which
Christian converts would first learn. The necessity of both is taught. He that believeth
and is “baptized” shall be saved; Mar_16:16. “Except a man be born of water and of the
Spirit, he cannot enter into the kingdom of God,” Joh_3:5. On the baptism of the Holy
Spirit, see the Mat_3:11 note; Act_1:5 note; compare Act_19:1-6. To understand the true
doctrine respecting baptism was one of the first principles to be learned then as it is
now, as baptism is the rite by which we are “initiated” into the Church. This was
supposed to be so simple that young converts could understand it as one of the elements
of the true religion, and the teaching on that subject now should be made so plain that
the humblest disciple may comprehend it. If it was an element or first principle of
religion; if it was presumed that anyone who entered the Church could understand it,
can it be believed that it was then so perplexing and embarrassing as it is often made
now? Can it be believed that a vast array of learning, and a knowledge of languages and a
careful inquiry into the customs of ancient times, was needful in order that a candidate
for baptism should understand it? The truth is, that it was probably regarded as among
the most simple and plain matters of religion; and every convert was supposed to
understand that the application of water to the body in this ordinance, in any mode, was
designed to be merely emblematic of the influences of the Holy Spirit.
And of laying on of hands - This is the FourTH element or principle of religion.
The Jews practiced the laying on of hands on a great variety of occasions. It was done
when a blessing was imparted to anyone; when prayer was made for one; and when they
offered sacrifice they laid their hands on the head of the victim, confessing their sins;
Lev_16:21; Lev_24:14; Num_8:12. It was done on occasions of solemn consecration to
office, and when friend supplicated the divine favor on friend. In like manner, it was
often done by the Saviour and the apostles. The Redeemer laid his hands on children to
bless them, and on the sick when he healed them; Mat_19:13; Mar_5:23; Mat_9:18. In
like manner the apostles laid hands on others in the following circumstances:
(1) In healing the sick; Act_28:8.
(2) In ordination to office; 1Ti_5:22; Act_6:6.
(3) In imparting the miraculous influences of the Holy Spirit; Act_8:17, Act_8:19;

79. Act_19:6.
The true doctrine respecting the design of laying on the hands, is said here to be one of
the elements of the Christian religion. That the custom of laying on the hands as
symbolical of imparting spiritual gifts, prevailed in the Church in the time of the
apostles, no one can doubt. But on the question whether it is to be regarded as of
perpetual obligation in the Church, we are to remember:
(1) That the apostles were endowed with the power of imparting the influences of the
Holy Spirit in a miraculous or extraordinary manner. It was with reference to such
an imparting of the Holy Spirit that the expression is used in each of the cases
where it occurs in the New Testament.
(2) The Saviour did not appoint the imposition of the hands of a “bishop” to be one of
the rites or ceremonies to be observed perpetually in the Church. The injunction to
be baptized and to observe his supper is positive, and is universal in its obligation.
But there is no such command respecting the imposition of hands.
(3) No one now is intrusted with the power of imparting the Holy Spirit in that
manner There is no class of officers in the Church, that can make good their claim
to any such power. What evidence is there that the Holy Spirit is imparted at the
rite of “confirmation?”
(4) It is liable to be abused, or to lead persons to substitute the form for the thing; or
to think that because they have been “confirmed,” that therefore they are sure of
the mercy and favor of God.
Still, if it be regarded as a “simple form of admission to a church,” without claiming
that it is enjoined by God, or that it is connected with any authority to impart the Holy
Spirit, no objection can be made to it any more than there need be to any other form of
recognizing Church membership. Every pastor has a right, if he chooses, to lay his hands
on the members of his flock, and to implore a blessing on them; and such an act on
making a profession of religion would have much in it that would be appropriate and
solemn.
And of resurrection of the dead - This is mentioned as the fifth element or
principle of the Christian religion. This doctrine was denied by the Sadducees Mar_
12:18; Act_23:8, and was ridiculed by philosophers; Act_17:32. It was, however, clearly
taught by the Saviour, Joh_5:28-29, and became one of the cardinal doctrines of his
religion. By the resurrection of the dead, however, in the New Testament, there is more
intended than the resurrection of the “body.” The question about the resurrection
included the whole inquiry about the future state, or whether man would live at all in the
future world; compare the Mat_22:23 note; Act_23:6 note. This is one of the most
important subjects that can come before the human mind, and one on which man has
felt more perplexity than any other. The belief of the resurrection of the dead is an
elementary article in the system of Christianity. It lies at the foundation of all our hopes.
Christianity is designed to prepare us for a future state; and one of the first things,
therefore, in the preparation, is to “assure” us there is a future state, and to tell us what it
is. It is, moreover, a unique doctrine of Christianity. The belief of the resurrection is
found in no other system of religion, nor is there a ray of light shed upon the future
condition of man by any other scheme of philosophy or religion.
And of eternal judgment - This is the sixth element or principle of religion. It is,
that there will be a judgment whose consequences will be eternal. It does not mean, of
course, that the process of the judgment will be eternal, or that the judgment day will
continue forever; but that the results or consequences of the decision of that day will
continue for ever. There will be no appeal from the sentence, nor will there be any

80. reversal of the judgment then pronounced. What is decided then will be determined
forever. The approval of the righteous will fix their state eternally in heaven, and in like
manner the condemnation of the wicked will fix their doom forever in hell. This doctrine
was one of the earliest that was taught by the Saviour and his apostles, and is inculcated
in the New Testament perhaps with more frequency than any other; see Matt. 25; Act_
17:31. That the consequences or results of the judgment will be “eternal,” is abundantly
affirmed; see Mat_25:46; Joh_5:29;; 2Th_1:9; Mar_9:45, Mar_9:48.
CLARKE, "Of the doctrine of baptisms - “There were two things,” says Dr.
Owen, “peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine
is called baptism, Deu_32:2; hence the people are said to be baptized to Moses, when
they were initiated into his doctrines, 1Co_11:2. The baptism of John was his doctrine,
Act_19:3; and the baptism of Christ was the doctrine of Christ, wherewith he was to
sprinkle many nations, Isa_52:15. This is the first baptism of the Gospel, even its
doctrine. The other was the communication of the gifts of the Holy Ghost, Act_1:5; and
this alone is what is intended by the laying on of hands; and then the sense will be the
foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost.”
I am afraid, with all this great man’s learning, he has not hit the meaning of the
apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost,
surely the apostle never designed to separate them, but to lead men immediately
through the one to the possession of the other. Nor is the word baptism mentioned in
the passage in Deuteronomy which he quotes; nor, indeed, any word properly
synonymous. Neither βαπτισµος, baptism, ምαντισµος, sprinkling, nor any verb formed
from them, is found in the Septuagint, in that place. But the other proofs are sufficiently
in point, viz. that by baptism in the other places referred to, doctrine or Teaching is
meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another
baptism, and to apply this to the explanation of the difficulty here, is very far from being
satisfactory.
I am inclined to think that all the terms in this verse, as well as those in the former,
belong to the Levitical law, and are to be explained on that ground.
Baptisms, or immersions of the body in water, sprinklings, and washings, were
frequent as religious rites among the Hebrews, and were all emblematical of that purity
which a holy God requires in his worshippers, and without which they cannot be happy
here, nor glorified in heaven.
Laying on of hands - Was also frequent, especially in sacrifices: the person bringing
the victim laid his hands on its head, confessed his sins over it, and then gave it to the
priest to be offered to God, that it might make atonement for his transgressions. This
also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world.
The doctrine also of the resurrection of the dead and of eternal judgment, were both
Jewish, but were only partially revealed, and then referred to the Gospel. Of the
resurrection of the dead there is a fine proof in Isa_26:19, where it is stated to be the
consequence of the death and resurrection of Christ, for so I understand the words, Thy
dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the
dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley
of dry bones, Eze_37:1, etc., is both an illustration and proof of it. And Daniel has taught
both the resurrection and the eternal judgment, Dan_12:2 : And many of them that sleep
in the dust of the earth shall awake; some to everlasting life, and some to shame and

81. everlasting contempt.
Now the foundation of all these doctrines was laid in the Old Testament, and they
were variously represented under the law, but they were all referred to the Gospel for
their proof and illustration. The apostle, therefore, wishes them to consider the Gospel
as holding forth these in their full spirit and power. It preaches,
1. Repentance, unto life.
2. Faith in God through Christ, by whom we receive the atonement.
3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy
Ghost.
4. The imposition of hands, the true sacrificial system; and, by and through it, the
communication of the various gifts of the Holy Spirit, for the instruction of
mankind, and the edification of the Church.
5. The resurrection of the dead, which is both proved and illustrated by the
resurrection of Christ.
6. The doctrine of the eternal or future judgment, which is to take place at the bar of
Christ himself, God having committed all judgment to his Son, called here κριµα
αιωνιον, eternal or ever during judgment, because the sentences then pronounced
shall be irreversible.
Some understand the whole of the initiation of persons into the Church, as the
candidates for admission were previously instructed in those doctrines which contained
the fundamental principles of Christianity. The Hebrews had already received these; but
should they Judaize, or mingle the Gospel with the law, they would thereby exclude
themselves from the Christian Church, and should they be ever again admitted, they
must come through the same gate, or lay a second time, παλιν, this foundation. But
should they totally apostatize from Christ, and finally reject him, then it would be
impossible to renew them again to repentance - they could no more be received into the
Christian Church, nor have any right to any blessing of the Gospel dispensation; and,
finally rejecting the Lord who bought them, would bring on themselves and their land
swift destruction. See the 4th and following verses, and particularly the notes on Heb_
6:8-9 (note).
GILL, "Of the doctrine of baptisms,.... Some read this divisively, "baptism and
doctrine", as the Ethiopic version; as if the one respected the ordinance of baptism, and
the other the ministry of the word; but it is best to read them conjunctively: and by
which most understand the Gospel ordinance of water baptism, so called by a change of
number, the plural for the singular, as the Syriac and Ethiopic versions, who render it
baptism; or because of the different persons baptized, and times of baptizing, as some;
or because of the trine immersion, as others; or because of the threefold baptism of
spirit, blood, and water, which have some agreement with each other; or because of the
baptism of John, and Christ, though they are one and the same; or because of the inward
and outward baptism, the one fitting and qualifying for the other; and so the doctrine of
it is thought to respect the necessity, use, and end of it; but since there is but one
baptism, and the above reasons for the plural expression are not solid, and sufficiently
satisfying, it is best to interpret this of the divers baptisms among the Jews, spoken of in

82. Heb_9:10 which had a doctrine in them, to that people; teaching them the cleansing
virtue of the blood of Christ, and leading them to it, to wash in for sin, and for
uncleanness; but now, since this blood was shed, they were no more to teach nor learn
the doctrine of cleansing by the blood of Christ this way; nor any more to be led unto it
through these divers baptisms, ablutions, and purifications.
And of laying on of hands; the foundation of this was to be no more laid, nor the
doctrine of it to be any longer taught and learned in the way it had been; for not the rite,
but the doctrine of laying on of hands is here intended; and it has no reference to the
right of laying on of hands by the apostles, either in private persons, or officers of
churches; for what was the doctrine of such a rite, is not easy to say; but to the rite of
laying on of hands of the priests, and of the people, upon the head of sacrifices; which
had a doctrine in it, even the doctrine of the imputation of sin to Christ, the great
sacrifice. It was usual with the Jews (g) to call the imposition of hands upon the
sacrifice, simply, ‫,סמיכה‬ "laying on of hands"; and they understood by it the transferring
of sin from the persons that laid on hands, to the sacrifice, on which they were laid; and
that hereby, as they express it, sins were separated from them, and, as it were, put upon
the sacrifice (h); but now believers were no longer to be taught and learn the great
doctrine of the imputation of sin, by this rite and ceremony, since Christ has been made
sin for them, and has had sins imputed to him, and has bore them in his own body on
the tree:
and of resurrection of the dead, and of eternal judgment: articles of faith,
which distinguished the Jews from the Gentiles, who were greatly strangers to a future
state, the resurrection of the dead, and judgment to come: these are doctrines of pure
revelation, and were taught under the Old Testament, and were believed by the
generality of the Jews, and are articles which they hold in common with us Christians;
yet the believing Hebrews were not to rest in the knowledge of these things, and in the
smaller degrees of light they had in them, under the former dispensation; but were to go
on to perfection, and bear forward towards a greater share of knowledge of these, and
other more sublime doctrines of grace; since life and immortality are more clearly
brought to light by Christ through the Gospel.
HE RY, "The doctrine of baptisms, that is, of being baptized by a minister of Christ
with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the
initiating sign or seal of the covenant of grace, strongly engaging the person so baptized
to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the
table of the Lord and sincerely to regulate himself according to it, relying upon the truth
and faithfulness of God for the blessings contained in it. And the doctrine of an inward
baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification,
and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation
to be rightly laid, and daily remembered, but not repeated.
4. Laying on of hands, on persons passing solemnly from their initiated state by
baptism to the confirmed state, by returning the answer of a good conscience towards
God, and sitting down at the Lord's table. This passing from incomplete to complete
church membership was performed by laying on of hands, which was extraordinary
conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to
abide by, and not to need another solemn admission, as at first, but to go on, and grow
up, in Christ. Or by this may be meant ordination of persons to the ministerial office,
who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying

83. on of the hands of the presbytery: and this is to be done but once.
5. The resurrection of the dead, that is, of dead bodies; and their re-union with their
souls, to be eternal companions together in weal or woe, according as their state was
towards God when they died, and the course of life they led in this world.
6. Eternal judgment, determining the soul of every one, when it leaves the body at
death, and both soul and body at the last day, to their eternal state, every one to his
proper society and employment to which they were entitled and fitted here on earth; the
wicked to everlasting punishment, the righteous to life eternal.
These are the great foundation-principles which ministers should clearly and
convincingly unfold, and closely apply. In these the people should be well instructed and
established, and from these they must never depart; without these, the other parts of
religion have no foundation to support them.
JAMISO , "the doctrine of baptisms — paired with “laying on of hands,” as the
latter followed on Christian baptism, and answers to the rite of confirmation in
Episcopal churches. Jewish believers passed, by an easy transition, from Jewish
baptismal purifications (Heb_9:10, “washings”), baptism of proselytes, and John’s
baptism, and legal imposition of hands, to their Christian analogues, baptism, and the
subsequent laying on of hands, accompanied by the gift of the Holy Ghost (compare
Heb_6:4). Greek, “baptismoi,” plural, including Jewish and Christian baptisms, are to be
distinguished from baptisma, singular, restricted to Christian baptism. The six
particulars here specified had been, as it were, the Christian Catechism of the Old
Testament; and such Jews who had begun to recognize Jesus as the Christ immediately
on the new light being shed on these fundamental particulars, were accounted as having
the elementary principles of the doctrine of Christ [Bengel]. The first and most obvious
elementary instruction of Jews would be the teaching them the typical significance of
their own ceremonial law in its Christian fulfillment [Alford].
resurrection, etc. — held already by the Jews from the Old Testament: confirmed
with clearer light in Christian teaching or “doctrine.”
eternal judgment — judgment fraught with eternal consequences either of joy or of
woe.
VWS, "Doctrine of baptisms (βαπτισµራβαπτισµራβαπτισµራβαπτισµራνννν διδαχᆱδιδαχᆱδιδαχᆱδιδαχᆱνννν)
Not laying again as a foundation the teaching (διδαχᆱν) of baptisms. βαπτισµός only
here, Heb_9:10, and Mar_7:4. The common form is βάπτισµα. Neither word in lxx or
Class. The meaning here is lustral rites in general, and may include the baptism of John
and Christian baptism. The teaching would cover all such rites, their relations and
comparative significance, and it would be necessary in the case of a Jewish convert to
Christianity who might not perceive, for example, any difference between Jewish
lustrations and Christian baptism.
Laying on of hands
See on 1Ti_4:14. A Jewish and a Christian practice.
Resurrection - eternal judgment
Both resurrection and future judgment were Jewish tenets requiring exposition to

84. Jewish converts as regarded their relations to the same doctrines as taught by
Christianity. The resurrection of Christ as involving the resurrection of believers would,
of itself, change the whole aspect of the doctrine of resurrection as held by a Jew.
ᅒιωνίου eternal certainly cannot here signify everlasting. It expresses rather a judgment
which shall transcend all temporal judgments; which shall be conducted on principles
different from those of earthly tribunals, and the decisions of which shall be according to
the standards of the economy of a world beyond time. See additional note on 2Th_1:9.
The phrase eternal judgment N.T.o. Comp. κρίµα τᆵ µέλλον the judgment to come, Act_
24:25.
CALVI , "2.Of the doctrine of baptisms, etc. Some read them separately, “
baptisms and of doctrine;” but I prefer to connect them, though I explain them
differently from others; for I regard the words as being in apposition, as
grammarians say, ACCORDI G to this form, “ laying again the foundation of
repentance, of faith in God, of the resurrection of the dead, which is the doctrine of
baptisms and of the laying on of hands.” If therefore these two clauses, the doctrine
of baptisms and of the laying on of hands, be included in a parenthesis, the passage
would run better; for except you read them as in apposition, there would be the
absurdity of a repetition. For what is the doctrine of baptism but what he mentions
here, faith in God, repentance, judgment, and the like?
Chrysostom thinks that he uses “” in the plural UMBER, because they who
returned to first principles, in a measure abrogated their first baptism: but I cannot
AGREE with him, for the doctrine had no reference to many baptisms, but by
baptisms are meant the solemn rites, or the stated days of baptizing.
With baptism he connects the laying on of hands; for as there were two sorts of
catechumens, so there were two rites. There were heathens who came not to baptism
until they made a profession of their faith. Then as to these, these, the catechizing
was wont to precede baptism. (96) But the children of the faithful, as they were
adopted from the womb, and belonged to the body of the Church by right of the
promise, were baptized in infancy; but after the time of infancy, they having been
instructed in the faith, presented themselves as catechumens, which as to them took
place after baptism; but another symbol was then added, the laying on of hands.
This one passage abundantly testifies that this rite had its beginning from the
Apostles, which afterwards, however, was turned into superstition, as the world
almost always degenerates into corruptions, even with regard to the best
institutions. They have I DEED contrived the fiction, that it is a sacrament by
which the spirit of regeneration is conferred, a dogma by which they have mutilated
baptism for what was peculiar to it, they transferred to the imposition of hands. Let
us then know, that it was instituted by its first founders that it might be an
appointed rite for prayer, as Augustine calls it. The profession of faith which youth
made, after having passed the time of childhood, they indeed intended to confirm by
this symbol, but they thought of nothing less than to destroy the efficacy of baptism.

85. Wherefore the pure institution at this day ought to be retained, but the superstition
ought to be removed. And this passage tends to confirm pedobaptism; for why
should the same doctrine be called as to some baptism, but as to others the
imposition of hands, except that the latter after having received baptism were taught
in the faith, so that nothing remained for them but the laying on of hands?
(96) Calvin has followed some of the fathers in his exposition of these two clauses,
who refer to a state of things which did not exist in the Church for a considerable
time after the Apostolic age.
What is here said comports with the time of the Apostles, and with that only more
particularly. “” being in the plural number, have been a knotty point to many; but
there is an especial reason for this in an Epistle to the Hebrews; some of them had
no doubt been baptized by John, such were afterwards baptized only in the name of
Christ, Act_19:5, but those who not so baptized, were doubtless baptized in the
name of Trinity. “ laying on of hands” on the baptized was an Apostolic practice, by
which the miraculous gift of tongues was bestowed. Act_8:15.
To understand the different things mentioned in the first two verses, we must
consider the particulars stated in the 4th and the 5th verses; they are explanatory of
each other. The penitent were “ enlightened;” “ towards God” was “ heavenly gift;”
the baptized, who had hands laid on them, were those who were “ partakers of the
Holy Ghost;” the prospect and promise of a “” was “ good word of God;” and “
judgment,” when believed made them to feel “ powers (or the powerful influences)
of the word to come.” Thus the two passages illustrate one another. Such is the
meaning which Schleusner gives δυνάµεις in this passage, which Scott and
Bloomfield have adopted. — Ed
3 And God permitting, we will do so.
BAR ES, "And this will we do - We will make these advances toward a higher
state of knowledge and piety. Paul had confidence that they would do it (see Heb_6:9-
10), and though they had lingered long around the elements of Christian knowledge, he
believed that they would yet go on to make higher attainments.
If God permit - This is not to be interpreted as if God was “unwilling” that they
should make such advances, or as if it were “doubtful” whether he would allow it if they
made an honest effort, and their lives were spared; but it is a phrase used to denote their
“dependence” on him. It is equivalent to saying, “if he would spare their lives, their
health, and their reason; if he would continue the means of grace, and would impart his
Holy Spirit; if he would favor their efforts and crown them with success, they would
make these advances.” In reference to anything that we undertake, however pleasing to
God in itself, it is proper to recognize our entire dependence on God; see Jam_4:13-15;

86. compare the notes on Joh_15:5.
CLARKE, "And this will we do - God being my helper, I will teach you all the
sublime truths of the Gospel; and show you how all its excellences were typified by the
law, and particularly by its sacrificial system.
GILL, "And this will we do, if God permit. That is, leave the rites and ceremonies
of the law, which were the rudiments, or first principles of the Gospel, and go on to a
more perfect knowledge of Gospel truths; and, not lay again as the foundation of the
ministry, or insist upon them as if they were the main things, even the above articles of
the Jewish creed, especially in the, way and manner in which they had been taught and
learnt: the sense is, that the apostle and his brethren, in the ministry were determined to
insist upon the more solid and substantial parts of the Gospel, and which tended to
bring on their hearers to perfection; and that it became the believing Hebrews to seek
after a greater degree of knowledge under the ministry of the word. It is, or at least
should be, the determination of a Gospel minister, to preach Christ, and the great truths
of the Gospel; and wheresoever God has called him to it, though there may be many
adversaries, and though he may be reproached, calumniated, and deserted: resolution in
preaching the Gospel, and adhering to it, is very commendable in a minister; and it is
very laudable in hearers to attend to it, stand by it, and search further into it; and which
both should determine upon with a regard to the will of God, "if God permit": God's
permission is much to be observed in the ministry of the word, in giving gifts to men, in
placing them out here and there, where they shall exercise them, in directing them to
subjects, and in making their ministry useful and successful: and it may be observed in
general, that nothing can be done, or come to pass, good or bad, but what God permits
or wills to be done; no good things, no actions, civil, natural, moral, or spiritual; no evil
things, the evil of punishment, afflictions, the persecutions of wicked men, the
temptations of Satan, heresies, and even immoralities.
HE RY, "The apostle declares his readiness and resolution to assist the Hebrews in
building themselves up on these foundations till they arrive at perfection: And this we
will do, if God permit, Heb_6:3. And thereby he teaches them, 1. That right resolution is
very necessary in order to progress and proficiency in religion. 2. That that resolution is
right which is not only made in the sincerity of our hearts, but in a humble dependence
upon God for strength, for assistance and righteousness, for acceptance, and for time
and opportunity. 3. That ministers should not only teach people what to do, but go
before them, and along with them, in the way of duty.
JAMISO , "will we do — So some of the oldest manuscripts read; but others, “Let
us do.” “This,” that is, “Go on unto perfection.”
if God permit — For even in the case of good resolutions, we cannot carry them into
effect, save through God “working in us both to will and to do of His good pleasure”
(Phi_2:13). The “for” in Heb_6:4 refers to this: I say, if God permit, for there are cases
where God does not permit, for example, “it is impossible,” etc. Without God’s blessing,
the cultivation of the ground does not succeed (Heb_6:7).

87. CALVI , "3.This will we do, etc. A dreadful denunciation follows; but the Apostle
thus fulminated, lest the Jews should indulge their own supineness, and trifle with
the favor of God; as though he had said, “ ought not in this case it to be any delay;
for there will not always be the opportunity for making progress; it is not in man’
power to bound at once, whenever he PLEASES, from the starting point to the goal;
but progress in our course is the special gift of God.”
VWS, "If God permit (ᅚάᅚάᅚάᅚάνπερνπερνπερνπερ ᅚπιτρέπᇽ ᆇ θεόᅚπιτρέπᇽ ᆇ θεόᅚπιτρέπᇽ ᆇ θεόᅚπιτρέπᇽ ᆇ θεόςςςς)
The exact formula N.T.o. Comp. 1Co_16:7; Act_18:21. Pagan parallels are τራν θεራν
θελόντων if the gods will; θεራν ᅚπιτρεπόντων the gods permitting, and θεራν βουλοµένων if
the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers
may prevent the writer from developing his theme and them from receiving his higher
instruction. The issue is dependent on the power which God may impart to his teaching,
but his efforts may be thwarted by the impossibility of repentance on their part. No such
impossibility is imposed by God, but it may reside in a moral condition which precludes
the efficient action of the agencies which work for repentance, so that God cannot permit
the desired consequence to follow the word of teaching.
Philip Mauro, “The words “if God permit”: are not a mere pious sentiment. The
acquisition of the knowledge of the Son of God as High Priest of the coming good things
carries with it such grave responsibilities, and involves the possessor thereof in such
serious dangers, that God, Who knows our hearts, may not “permit” all who are on the
foundation of the first principles of Christ to come to that knowledge. It is far better to
enter the Kingdom as a “babe” in Christ than, having become enlightened as to the truth
now under consideration, to be put to shame from before Him at His Coming. There is
no blessedness in merely acquiring spiritual knowledge. There is no blessing pronounced
on those who know these things. The Lord said not to His disciples “Happy are ye if ye
know these things,” but “IF ye know these things, happy are ye IF YE DO THEM” (Jn.
13:17). Better far not to know them, than, knowing them, not to do them. “For if any
man be a hearer of the word, and not a doer, he is like unto a man beholding his natural
face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth
what manner of man he was. But whoso looketh into the perfect law of liberty, and
continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall
be BLESSED in HIS DEED (literally, in his DOING)” (James 1:23-25).
And this is precisely what we find set forth in forcible language in verses 4-6 of Hebrews
6, which have given rise to so much discussion. This passage states that it is better not to
know these things than, knowing them, to fail in the doing of them. The reason why there
is a question if God will permit the immature saint to go on to full-growth in the doctrine
of Christ, is that it is impossible for those once enlightened, and who have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word
of God, and the works of power of the age to come, if THEY should fall away, to renew

88. them again to repentance; seeing that the apostasy of such as have obtained those great
benefits would be equivalent to crucifying for themselves the Son of God, and exposing
Him publicly.
What is called for at this point is the exercise of faith and obedience on the part of those
who have the capacity to distinguish in spiritual things between “good” and “evil”; and
specifically they are called upon to make a choice between the “good things” of the age to
come, which God has announced to them, and the things of “this present evil age” (Gal.
1:4). God specifically described the Land of Promise as a “good land,” using that word
again and again. Moreover, the Israelites had the report of the spies that the land indeed
was a land that flowed with milk and honey; and they “tasted” of the fruit of the land
which the spies brought to them. They were, therefore, charged with the responsibility
for their actions, being fully informed as to what they were doing. Although they had the
Word of God concerning the “good land” confirmed by their own leaders, they turned
back and sought to return to Egypt. In this they were not true “Hebrews”; for what
characterizes true Hebrews is that their minds are set upon the country whereof God has
spoken to them; and they are not mindful of the country from whence they came out,
though opportunity be given them to return to it (Heb. 11:14-16). It was after the
Israelites had heard that they provoked God (Heb. 3:16; 4:2). The penalty, therefore, is
for those who have heard the report. Their children, who were unable to hear
understandingly, and who had no voice in the decision because they were not of age, were
eventually admitted into the land. God said of them, “But your little ones, which ye said
should be a prey, them will I bring in, and they shall know the land which ye have
despised” (Num. 14:13).
The application of the lesson is clear. Christ gave Himself for our sins that He
might deliver us out of this present evil age, according to the Will of God and our Father
(Gal. 1:4). Moreover, He has testified of the world “that the works thereof are evil” (Jn.
7:7). On the other hand, the coming age is an age of “good things (Heb. 9:11; 10:1). The
Word of God concerning that age is a “good word.” Those who “have tasted the good
word of God, and the powers of the age to come” are in a position similar to that of the
Israelites who had tasted the fruit of the good land, and had an opportunity to enter in and
take possession of it. If such as have this opportunity presented to them turn back to the
things of this present evil age, they incur a just and severe penalty. Since the Son of God
died for their sins in order that He might deliver them out of this present evil age,
according to the declared Will of the Father, those who turn back are said to crucify to
themselves the Son of God afresh, and to expose Him publicly.
It is not necessary to our instruction as God’s pilgrims that we should be able to
settle the meaning of every detail of this weighty passage. We shall refer to the details
presently; but first will look at the main points of the argument, and these are not difficult
to grasp.
First, then, we learn that those who have gained the knowledge of the Son of God
as High Priest after the order of Melchizedek, and of the eternal salvation whereof He is
the Author, are said to be “enlightened,” to have “tasted the heavenly gift,” etc. In other
words, that knowledge is equivalent to, or includes, the five things mentioned in verses 4

89. and 5.
Second, we learn that, if those who come to that knowledge of the Son of God
should apostatize, that is, should turn back from the things thus made known to them, and
should become occupied with the seen things of this age, as the Israelites turned back
from the land into which God promised and offered to bring them, they cannot be
renewed unto a change of mind. That is to say, after coming to the knowledge of these
things and turning from them, they cannot turn to them again. The Israelites tried to
change their minds the next day after the provocation. “They rose up early in the
morning, and got them up to the top of the mountain saying, Lo, we be here and will go
up unto the place which the Lord hath promised: for we have sinned.” But it was too late
for repentance (change of mind); and instead of gaining the Promised Land, they were
smitten before their enemies (Num. 14:39-45).
PINK, ""And this will we do if God permit" (verse 3). Here we learn of the apostle’s
resolution as to the occasion before him, and the limitation of his resolution by an express
subordination of it to the good pleasure of God. The "this will we do" has reference to
"Let us go on unto perfection." The use of the plural pronoun is very blessed. Though a
spiritual giant when compared with his fellow Christians, the apostle Paul never imagined
he had "attained" (Phil. 3:12). "This will we do" means, I in teaching, you in learning. In
the chapters that follow, we see how the apostle’s resolution was carried out. In Hebrews
5:10 he had said, "an High Priest after the order of Melchizedek, of whom we have many
things to say." By comparing Hebrews 6:3 with Hebrews 5:11,12 we learn that no
discouragement should deter a servant of God from proceeding in the declaration of the
mystery of Christ, not even the dullness of his hearers.
"And this will we do, if God permit." This qualifying word may have respect unto the
unknown sovereign pleasure of God, to which all our resolutions must submit: "I trust to
tarry a while with you, if the Lord permit" (1 Cor. 16:7 and cf. James 4:13-15). Probably
the apostle also had before him the sad state into which the Hebrews had fallen (Heb.
5:11-14), in view of which this was a solemn and searching word for their conscience:
because of their sloth and negligence there was reason to fear they had provoked God, so
that He would grant them no further light (Luke 8:18). Finally, we believe the apostle
looked to the Divine enablement of himself; were He to withdraw His assistance the
teacher would be helpless: see 2 Corinthians 3:5. To sum up—in all things we must seek
God’s glory, bow to His will, and recognize that all progress in the Truth is a special gift
from Him (John 3:27).
CHARLES SIMEON, "GOING ON TO PERFECTION
Heb_6:1-3. Therefore leaving the principles of the doctrine of Christ, let us go on unto
perfection; not laying again the foundation of repentance from dead works, and of faith
toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of
the dead, and of eternal judgment. And this will we do, if God permit.
IN arts and sciences of every kind, the greatest proficients feel a need of improvement:
their very advancement only serves to shew them how little they know, and to increase

90. their zeal in the pursuit of higher attainments. But in religion, every one thinks he knows
enough, and is content with the progress he has already made. What we learned in our
early youth serves, for the most part, as a sufficient stock to carry us on through life; and
the habits which we have acquired in our place and station satisfy our minds, so that we
are ready to ask, “What lack I yet?” But surely this is not right. If, as the Apostle John
informs us, there are diversities of age and stature in the Christian life, and in the Church
there are little children, young men, and fathers, it surely does not become us to remain
all our days in a state of infantine weakness and ignorance, as if that were the full
measure that God had authorized us to expect. St. Peter expressly tells us, that we should
“grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.” And in the
preceding context, the Apostle complains of his Hebrew converts, that “whereas, from the
time since their conversion, they should have been qualified for teachers, they had need to
be taught again the very first principles of the oracles of God; and were become such, as
still had need of milk, rather than of strong meat [Note: Heb_5:12.].” But, as there were
some of them who were no longer “babes, but had attained to full age, and by reason of
use had their senses exercised to discern both good and evil,” he would, for their
instruction, “leave,” as it were unnoticed, “the first principles” of the Gospel, and, by a
fuller statement of its mysteries, “lead them on unto perfection [Note: Heb_5:13-14. with
the text.].” Now, “this will we also do, if God permit.” My endeavour at this time shall be
to shew,
I. What those principles are, the developement of which we shall at present wave—
The first of these is, “Repentance from dead works”—
[This is so plain a duty, that no one who has ever heard the Gospel can entertain a doubt
respecting it. Sin of every kind must be mourned over, as deserving of death; and must be
utterly forsaken, as an object of our most unfeigned abhorrence.]
The second is, “Faith towards God”—
[This also is required, as indispensably necessary to salvation. Not only must we “believe
that God is, and is a rewarder of all who diligently seek him;” but we must believe that he
is reconciled to man through the Son of his love; and that “of those who come to him in
his Son’s name, he will never cast out one.” This is God’s promise in the Gospel: and we
must believe “Him faithful who has promised.”]
The two which are next specified, namely, “Baptisms, and the Laying on of hands,” are
not additional principles; but rites of the Jewish law, by which the two foregoing
principles were prefigured—
[Commentators have tried to explain these two as additional principles; and have
represented the “baptisms” as signifying the baptisms of John and of Christ; and “the
laying on of hands,” as referring to the imposition of the Apostles’ hands on men, for the
purpose of communicating to them the gifts of the Holy Spirit, or of ordaining them to the
blessed office of the ministry. But they are no principles; nor should we attempt to
explain them as such. They are explanatory of the preceding words. By “baptisms,” we

91. understand the “divers washings” which were observed under the law [Note: Heb_9:10.];
which shadowed forth a cleansing from sin and dead works by repentance, or, as the
Apostle expresses it, “the washing of regeneration:” and by “laying on of hands,” we
understand the offerers of sacrifices laying their hands upon the head of their victim, in
order to transfer to it their guilt, and express their hope of acceptance through it [Note:
Lev_4:4; Lev_4:15; Lev_4:24; Lev_4:33; Lev_16:21.]. It was in this way that they
exercised their “faith towards God.” Now, then, put these two into a parenthesis, as being
only illustrative and explanatory of the former two, and all the difficulties, in which
commentators have involved the passage, will vanish.]
The third principle is, “the Resurrection of the dead “—
[This, also, is an essential part of “the doctrine of Christ.” It was indeed, though not very
fully, revealed under the law: but under the Gospel it is declared with the utmost possible
clearness and certainty; so that it may well be said, that “life and immortality are brought
to light by the Gospel [Note: 2Ti_1:10.].” The resurrection of our blessed Lord is indeed
the one foundation of all our hopes: and it has assured to us, beyond a possibility of doubt
our own resurrection; seeing that Christ was the first-firsts” of the harvest that shall in
due season be gathered in [Note: 1Co_15:20.].]
The last is, “Eternal judgment”—
[Temporal rewards and punishments were chiefly insisted on under the law; but under the
Gospel, we are taught to look forward to a day of future retribution, when “God will
judge the world by that blessed Jesus, whom he has ordained” to that office; and will
separate the wicked from the just; consigning the one to everlasting misery, and exalting
the other to everlasting blessedness and glory [Note: Mat_25:32; Mat_25:40.].]
The consideration of these principles we shall at the present wave—
[The importance of them cannot be doubted: for the Apostle speaks of them as a
“foundation which he had laid.” And every minister must inculcate them, with all
possible earnestness. In truth, unless his mind be CONTINUALLY under the influence of
these principles, a man has not the smallest right to call himself a Christian. He may have
been baptized; but he is no other than a baptized heathen, that has no part or lot in the
Gospel salvation.]
Having, times without number, enforced these things on your attention, I now pass them
over; and proceed to the more immediate object of my discourse; which is, to shew,
II. What are those sublimer views which it is our high privilege to contemplate—
Of course, we cannot in one discourse enter at all fully into this subject: we can only give
some faint outline of it; some hints, which may afford matter for your further meditation
in secret.
By “going on unto perfection,” the Apostle meant that he would unfold to them the

92. deeper mysteries of the Gospel, which it was of great importance to them to comprehend.
These mysteries he unfolds in all the remaining part of this epistle. We shall comprehend
them under two heads:
1. The “perfection” of Christ’s priestly office—
[The priesthood under the Mosaic dispensation was confined to the tribe of Levi. Of this
our blessed Lord could not partake, because he was of the tribe of Judah. But a new order
of priesthood was to arise, after the order of Melchizedec: and this was the priesthood to
which Jesus was called. In all its offices it resembled the Levitical priesthood; by which it
was, in fact, shadowed forth, in all its parts.
Our blessed Lord, as our great High-priest, offered himself a sacrifice to God. He was to
expiate the sins of all mankind. Not all the cattle on a thousand hills were sufficient for
that. But “a body was prepared for him” for that end; a body “like, indeed, unto sinful
flesh,” but altogether “without sin.” This body he offered upon the cross; as the Apostle
says, “He offered himself without spot to God.” In reference to this, the Baptist pointed
him out as “The Lamb of God that should take away the sins of the world:” and even in
heaven he appears “as a Lamb that has been slain,” and receives the adorations of all his
redeemed people, on a perfect equality with the Father: “they sing, day and night,
salvation to our God, who sitteth upon the throne, and to the Lamb for ever and ever.”
The high-priest, having offered the sacrifice, carried its blood within the vail, and there
sprinkled it on the mercy-seat, and before the mercy-seat. Now, our blessed Lord was
both the Sacrifice and the Priest who offered it: and having offered his own blood as an
atonement upon the cross, he rose from the dead, and “entered with his own blood into
the heaven of heavens,” there to present it unto God in our behalf [Note: Heb_9:12.].
With that blood he sprinkles, as it were, the mercy-seat of the Most High; and God the
Father, beholding it, is pacified towards us; or, as St. Paul expresses it, “He is reconciled
towards us by the blood of the cross [Note: Col_1:20-22.].”
Whilst within the vail, the high-priest covered the mercy-seat with CLOUDS of incense:
and this also our blessed Saviour does, by his CONTINUAL intercession. “He appears in
the presence of God for us,” as our all-prevailing Advocate and Intercessor: and by his
intercessions, founded on the merit of his own sacrifice, he obtains for us all those
supplies of grace and peace which our daily necessities require: for “Him the Father
heareth always.”
Having fulfilled these offices within the vail, the high-priest came forth, clad in all his
splendid garments, to bless the people. And so will our great High-priest come forth, in
his own glory, and in all the glory of his Father, to complete the blessedness of his
redeemed people. To all of them he will say, “Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.”]
2. The “perfection” of our privileges, as SECURED by it—
[This also the Apostle unfolds, though, alas! we have only time to specify one or two

93. particulars. But through our great High-priest we receive a full and perfect and everlasting
remission of all our sins. The forgiveness obtained by the Levitical sacrifices was only
temporary. The very services by which it was obtained were only “a remembrance of
sins” still unforgiven. But, “through the offering of the body of Jesus Christ, we are
sanctified once for all;” yea, “by one offering he hath perfected for ever them that are
sanctified [Note: Heb_9:13-14; Heb_10:10; Heb_10:14.].” God himself engages, by
covenant, and by oath, that “our sins and iniquities he will remember no more [Note:
Heb_10:17. compared with Heb_8:10; Heb_8:12.].”
Through him, too, we are admitted into the immediate presence of our God. Not a soul
was admitted into the holy of holies, except the high-priest; nor he, except on one day in
the year. But “into the holiest of all have we access by the blood of Jesus, by that new and
living way which he hath consecrated for us through the vail: and having him as our
High-priest over the house of God, the Apostle says, “Let us draw near with a true heart,
in full assurance of faith, having our hearts sprinkled from an evil conscience [Note:
Heb_10:19-22.].” There is not a sinner in the universe who may not thus come to the very
mercy-seat of our God, where he shines forth in all his glory, provided only he come in
the name of Jesus, and pleading the merit of the Redeemer’s blood.
The highest possible elevation, too, of which our nature is capable, is vouchsafed unto us
through the intervention of our great High-priest. We are every one of us made both kings
and priests: for in Christ Jesus there is neither Jew nor Greek, male nor female: all are on
a level in this respect: all are partakers of the same privileges: all are now “a royal
priesthood [Note: 1Pe_2:9.]:” and all shall ere long join in that triumphant song, “To Him
that loved us, and washed us from our sins in his own blood, and has made us kings and
priests unto God and his Father, to him be glory and dominion for ever and ever. Amen
[Note: Rev_1:5-6.].”]
What now shall I say, as an improvement of this subject? I will say,
1. Press forward for higher attainments in knowledge—
[Do not imagine that you know enough of the Gospel: there are in it unfathomable depths,
which even the angels in heaven are CONTINUALLY “desiring to look into.” See what
was St. Paul’s prayer in behalf of the saints at Ephesus, whom he speaks of as eminent for
their “faith in the Lord Jesus, and their love to all the saints:” “I cease not to give thanks
for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the
Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge
of him; the eyes of your understanding being enlightened, that ye may know what is the
hope of his calling, and what the riches of the glory of his inheritance in the saints; and
what is the exceeding greatness of his power to us-ward, who believe, according to the
working of his mighty power, which he wrought in Christ, when he raised him from the
dead [Note: Eph_1:15-20.].” Let this be your prayer for yourselves, my beloved brethren,
however advanced ye be in faith and love. In truth, it is by your increase in knowledge
that you are to increase in grace: for it is by your “comprehending with augmented
clearness the breadth, and length, and depth, and height of the love of Christ which
passeth knowledge, by comprehending this, I say, ye are to be filled with all the fulness of

94. God [Note: Eph_3:18-19.].”]
2. Press forward for higher attainments in holiness—
[“This I wish, brethren, even your perfection [Note: 2Co_13:9.].” Rest not satisfied with
any thing short of a perfect transformation into “the Divine image, in righteousness and
true holiness.” Make this the ultimate object of your knowledge; and employ your
knowledge for the production of it. St. Paul’s prayer for his brethren at Colosse will serve
you as a model for your prayers, and as a standard for your endeavours: “Since the day I
heard of your love,” says he, “I do not cease to pray for you, and to desire, that ye may be
filled with the knowledge of his will, in all wisdom and spiritual understanding; that ye
may walk worthy of the Lord unto all pleasing, being fruitful in every good work, and
increasing in the knowledge of God; strengthened with all might, unto all patience and
long-suffering with joyfulness; giving thanks unto the Father, who hath made us meet to
be partakers of the inheritance of the saints in light [Note: Col_1:9-12.].” You will
scarcely think yourselves so advanced as the Apostle Paul: yet what does he say of
himself? “Not as though I had already attained, either were already perfect; but I follow
after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
Brethren, I count not myself to have apprehended: but this one thing I do, forgetting the
things which are behind, and reaching forth unto those things which are before, I press
toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore,
as many as be perfect, be thus minded [Note: Php_3:12-15.].” Mark, I pray you: it is to
those who are perfect, that he gives this advice. What advice, then, must be given to those
who are so far from perfection as we are? Will it become us to stand still? I charge you,
brethren, to indulge no listless habits, no self-complacent thoughts. Take this holy
Apostle for your example: “Let your conversation be in heaven, whither your Lord and
Saviour is gone before [Note: Php_3:17; Php_3:20.];” and rest not till you are changed
into his image, from glory to glory, by the Spirit of your God [Note: 2Co_3:18.].]
4 It is impossible for those who have once been
enlightened, who have tasted the heavenly gift,
who have shared in the Holy Spirit,

95. BAR ES, "For it is impossible - It is needless to say that the passage here Heb_
6:4-6, has given occasion to much controversy, and that the opinions of commentators
and of the Christian world are yet greatly divided in regard to its meaning. On the one
hand, it is held that the passage is not intended to describe those who are true
Christians, but only those who have been awakened and enlightened, and who then fall
back; and on the other it is maintained that it refers to those who are true Christians,
and who then apostatize. The contending parties have been Calvinists and Arminians;
each party, in general, interpreting it according to the views which are held on the
question about falling from grace. I shall endeavor, as well as I may be able, to state the
true meaning of the passage by an examination of the words and phrases in detail,
observing here, in general, that it seems to me that it refers to true Christians; that the
object is to keep them from apostasy, and that it teaches that if they should apostatize, it
would be impossible to renew them again or to save them. That it refers to true
Christians will be apparent from these considerations.
(1) Such is the sense which would strike the great mass of readers. Unless there were
some theory to defend, the great body of readers of the New Testament would consider
the expression used here as describing true Christians.
(2) The connection demands such an interpretation. The apostle was addressing
Christians. He was endeavoring to keep them from apostasy. The object was not to keep
those who were awakened and enlightened from apostasy, but it was to preserve those
who were already in the Church of Christ, from going back to perdition. The kind of
exhortation appropriate to those who were awakened and convicted, but who were not
truly converted, would be “to become converted;” not to warn them of the danger of
“falling away.” Besides, the apostle would not have said of such persons that they could
not be converted and saved. But of sincere Christians it might be said with the utmost
propriety, that they could not be renewed again and be saved if they should fall away -
because they rejected the only plan of salvation after they had tried it, and renounced the
only scheme of redemption after they had tasted its benefits. If that plan could not save
them, what could? If they neglected that, by what other means could they be brought to
God?
(3) This interpretation accords, as I suppose, with the exact meaning of the phrases
which the apostle uses. An examination of those phrases will show that he refers to those
who are sincere believers. The phrase “it is impossible” obviously and properly denotes
absolute impossibility. It has been contended, by Storr and others, that it denotes only
great difficulty. But the meaning which would at first strike all readers would be that
“the thing could not be done;” that it was not merely very difficult, but absolutely
impracticable. The word - ᅊδύνατον adunaton - occurs only in the New Testament in the
following places, in all which it denotes that the thing could not be done; Mat_19:26;
Mar_10:27, “With men this is impossible;” that is, men could not save one who was rich,
implying that the thing was wholly beyond human power. Luk_18:27, “the things which
are impossible with men are possible with God” - referring to the same case; Act_14:8,
“A man of Lystra, impotent in his feet;” that is, who was wholly “unable” to walk; Rom_
8:3, “For what the law could not do;” what was absolutely “impossible” for the Law to
accomplish; that is, to save people; Heb_6:18, “In which it was impossible for God to
lie;” Heb_10:4, “It is not possible for the blood of bulls and of goats to take away sin;”
and Heb_11:6, “Without faith it is impossible to please God;” in all of these instances
denoting absolute impossibility.
These passages show that it is not merely a great difficulty to which the apostle refers,

96. but that he meant to say that the thing was wholly impracticable; that it could not be
done. And if this be the meaning, then it proves that if those referred to should fall away,
they could never be renewed. Their case was hopeless, and they must perish: that is, if a
true Christian should apostatize, or fall from grace, “he never could be renewed again,”
and could not be saved. Paul did not teach that he might fall away and be renewed again
as often as he pleased. He had other views of the grace of God than this; and he meant to
teach, that if a man should once cast off true religion, his case was hopeless, and he must
perish; and by this solemn consideration - the only one that would be effectual in such a
case - he meant to guard them against the danger of apostasy.
For those who were once enlightened - The phrase “to be enlightened” is one
that is often used in the Scriptures, and may be applied either to one whose
understanding has been enlightened to discern his duty, though he is not converted
(compare the note on Joh_1:9); or more commonly to one who is truly converted; see
the note on Eph_1:18. It does not of necessity refer to true Christians, though it cannot
be denied that it more obviously suggests the idea that the heart is truly changed, and
that it is more commonly used in that sense; compare Psa_19:8. Light, in the Scriptures,
is the emblem of knowledge, holiness, and happiness, and there is no impropriety here
in understanding it in accordance with the more decisive phrases which follow, as
referring to true Christians.
And have tasted - To “taste” of a thing means, according to the usage in the
Scriptures, to “experience,” or to “understand” it. The expression is derived from the fact
that the “taste” is one of the means by which we ascertain the nature or quality of an
object; compare Mat_16:28; Joh_8:51; Heb_2:9. The proper idea here is, that they had
“experienced” the heavenly gift, or had learned its nature.
The heavenly gift - The gift from heaven, or which pertains to heaven; compare the
note on Joh_4:10. The expression properly means some favor or gift which has
descended from heaven, and may refer to any of the benefits which God has conferred on
man in the work of redemption. It might include the plan of salvation; the forgiveness of
sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit, or any one
of the graces which that Spirit imparts. The use of the article, however - “the heavenly
gift,” limits it to something special, as being conferred directly from heaven, and the
connection would seem to demand that we understand it of some “special” favor which
could be conferred only on the children of God. It is an expression which “may” be
applied to sincere Christians; it is at least doubtful whether it can with propriety be
applied to any other.
And were made partakers of the Holy Ghost - Partakers of the influences of the
Holy Spirit - for it is only in this sense that we can partake of the Holy Spirit. We
“partake” of food when we share it with others; we “partake” of pleasure when we enjoy
it with others; we “partake” of spoils in war when they are divided between us and
others. So we partake of the influences of the Holy Spirit when we share these influences
conferred on his people. This is not language which can properly be applied to anyone
but a true Christian; and though it is true that an unpardoned sinner may be enlightened
and awakened by the Holy Spirit, yet the language used here is not such as would be
likely to be employed to describe his state. It is too clearly expressive of those influences
which renew and sanctify the soul. It is as elevated language as can be used to describe
the joy of the Christian, and is undoubtedly used in that sense here. If it is not, it would
be difficult to find any language which would properly express the condition of a
renewed heart. Grotius, Bloomfield, and some others, understood this of the miraculous
gifts of the Holy Spirit. But this is not necessary, and does not accord well with the
general description here, which evidently pertains to the mass of those whom the apostle

97. addressed.
CLARKE, "For it is impossible for those who were once enlightened -
Before I proceed to explain the different terms in these verses, it is necessary to give my
opinion of their design and meaning:
1. I do not consider them as having any reference to any person professing
Christianity.
2. They do not belong, nor are they applicable, to backsliders of any kind.
3. They belong to apostates from Christianity; to such as reject the whole Christian
system, and its author, the Lord Jesus.
4. And to those of them only who join with the blaspheming Jews, call Christ an
impostor, and vindicate his murderers in having crucified him as a malefactor; and
thus they render their salvation impossible, by wilfully and maliciously rejecting
the Lord that bought them. No man believing in the Lord Jesus as the great
sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here
intended, though he may have unfortunately backslidden from any degree of the
salvation of God.
The design of these solemn words is evidently, First, to show the Hebrews that
apostasy from the highest degrees of grace was possible; and that those who were
highest in the favor of God might sin against him, lose it, and perish everlastingly.
Secondly, to warn them against such an awful state of perdition, that they might not be
led away, by either the persuasions or persecutions of their countrymen, from the truth
of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out
the destruction which was shortly to come upon the Jewish nation.
Once enlightened - Thoroughly instructed in the nature and design of the Christian
religion, having received the knowledge of the truth, Heb_10:32; and being convinced of
sin, righteousness, and judgment, and led to Jesus the Savior of sinners.
Tasted of the heavenly gift - Having received the knowledge of salvation by the
remission of sins, through the Day Spring which from on high had visited them; such
having received Christ, the heavenly gift of God’s infinite love, Joh_3:16; the living bread
that came down from heaven, Joh_6:51; and thus tasting that the Lord is gracious; 1Pe_
2:3, and witnessing the full effects of the Christian religion.
Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that
they were the children of God, and thus assuring them of God’s mercy towards them,
and of the efficacy of the atonement through which they had received such blessings.
GILL, "For it is impossible for those who were once enlightened,.... The Syriac
and Ethiopic versions render it, "baptized"; and the word is thought to be so used in
Heb_10:32. And indeed baptism was called very early "illumination" by the ancients, as
by Justin Martyr (i), and Clemens Alexandrinus (k), because only enlightened persons
were the proper subjects of it; and the word once here used seems to confirm this sense,
since baptism, when rightly administered, was not repeated; but then this sense depends
upon an use of a word, which it is not certain did as yet obtain; nor does the apostle take
notice of baptism in a parallel place, Heb_10:26. This gave rise to, and seems to favour

98. the error of Novatus, that those who fall into sin after baptism are to be cut off from the
communion of the church, and never more to be restored unto it; contrary to the
promises of God to returning backsliders, and contrary to facts, as well as to the
directions of Christ, and his apostles, to receive and restore such persons; and such a
notion tends to set aside the intercession of Christ for fallen believers, and to plunge
them into despair: it is better therefore to retain the word "enlightened", in its proper
sense, and to understand it of persons enlightened with Gospel knowledge; there are
some who are savingly enlightened by the Spirit of God, to see the impurity of their
hearts and actions, and their impotency to perform that which is good, the imperfection
of their own righteousness to justify them, their lost state and condition by nature, and
to see Christ and salvation by him, and their interest in it; and these being "once"
enlightened, never become darkness, or ever so fall as to perish; for if God had a mind to
destroy them, he would never have shown them these things, and therefore cannot be
the persons designed here; unless we render the words, as the Syriac version does, "it is
impossible"----Nwjxy bwtd, "that they should sin again"; so as to die spiritually, lose the
grace of God, and stand in need of a new work upon them, which would be impossible to
be done: but rather such are meant, who are so enlightened as to see the evil effects of
sin, but not the evil that is in sin; to see the good things which come by Christ, but not
the goodness that is in Christ; so as to reform externally, but not to be sanctified
internally; to have knowledge of the Gospel doctrinally, but not experimentally; yea, to
have such light into it, as to be able to preach it to others, and yet be destitute of the
grace of God:
and have tasted of the heavenly gift; either faith, or a justifying righteousness, or
the pardon of sin, or eternal life; which are all spiritual and heavenly gifts of grace, and
which true believers have real tastes of; and hypocrites please themselves with, having
some speculative notions about them, and some desires after them, arising from a
natural principle of self-love. Some think the Holy Ghost is intended; but rather Christ
himself, the unspeakable gift of God's love, given from heaven, as the bread of life. Now
there are some who have a saving spiritual taste of this gift; for though God's people,
while unregenerate, have no such taste; their taste is vitiated by sin, and it is not
changed; sin is the food they live upon, in which they take an imaginary pleasure, and
disrelish every thing else; but when regenerated, their taste is changed, sin is rendered
loathsome to them; and they have a real gust of spiritual things, and especially of Christ,
and find a real delight and pleasure in feeding by faith upon him; whereby they live upon
him, and are nourished up unto eternal life, and therefore cannot be the persons here
spoken of: but there are others who taste, but dislike what they taste; have no true love
to Christ, and faith in him; or have only a carnal taste of him, know him only after the
flesh, or externally, not inwardly and experimentally; or they have only a superficial
taste, such as is opposed to eating the flesh, and drinking the blood of Christ, by faith,
which is proper to true believers; the gust they have is but temporary, and arises from
selfish principles.
And were made partakers of the Holy Ghost; not his person, nor his special grace;
there are some who so partake of him, as to be united to him, in whom he becomes the
principle of spiritual life, and motion: such have the fruits of the Spirit, and communion
with him; they enjoy his personal presence and inhabitation in them; they have received
him as a spirit of illumination and conviction, of regeneration and sanctification, as the
spirit of faith, and as a comforter; and as a spirit of adoption, and the earnest and seal of
future glory; but then such can never so fall away as to perish: a believer indeed may be
without the sensible presence of the Spirit; the graces of the Spirit may be very low, as to

99. their exercise; and they may not enjoy his comforts, gracious influences, and divine
assistance; but the Spirit of God never is, in the above sense, in a castaway; where he
takes up his dwelling, he never quits it; if such could perish, not only his own glory, but
the glory of the Father, and of the Son, would be lost likewise: but by the Holy Ghost is
sometimes meant the gifts of the Spirit, ordinary or extraordinary, 1Co_12:4 and so
here; and men may be said to be partakers of the Holy Ghost, to whom he gives wisdom
and prudence in things natural and civil; the knowledge of things divine and evangelical,
in an external way; the power of working miracles, of prophesying, of speaking with
tongues, and of the interpretation of tongues; for the extraordinary gifts of the Holy
Ghost seem chiefly designed, which some, in the first times of the Gospel, were partakers
of, who had no share in special grace, Mat_7:22.
HE RY, " He shows that this spiritual growth is the surest way to prevent that
dreadful sin of apostasy from the faith. And here,
1. He shows how far persons may go in religion, and, after all, fall away, and perish for
ever, Heb_6:4, Heb_6:5. (1.) They may be enlightened. Some of the ancients understand
this of their being baptized; but it is rather to be understood of notional knowledge and
common illumination, of which persons may have a great deal, and yet come short of
heaven. Balaam was the man whose eyes were opened (Num_24:3), and yet with his
eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift,
feel something of the efficacy of the Holy Spirit in his operations upon their souls,
causing them to taste something of religion, and yet be like persons in the market, who
taste of what they will not come up to the price of, and so but take a taste, and leave it.
Persons may taste religion, and seem to like it, if they could have it upon easier terms
than denying themselves, and taking up their cross, and following Christ. (3.) They may
be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts;
they may have cast out devils in the name of Christ, and done many other mighty works.
Such gifts in the apostolic age were sometimes bestowed upon those who had no true
saving grace. (4.) They may taste of the good word of God; they may have some relish of
gospel doctrines, may hear the word with pleasure, may remember much of it, and talk
well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly
in them. (5.) They may have tasted of the powers of the world to come; they may have
been under strong impressions concerning heaven, and dread of going to hell. These
lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These
great things are spoken here of those who may fall away; yet it is not here said of them
that they were truly converted, or that they were justified; there is more in true saving
grace than in all that is here said of apostates. [2.] This therefore is no proof of the final
apostasy of true saints. These indeed may fall frequently and foully, but yet they will not
totally nor finally from God; the purpose and the power of God, the purchase and the
prayer of Christ, the promise of the gospel, the everlasting covenant that God has made
with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal
seed of the word, these are their security. But the tree that has not these roots will not
stand.
2. The apostle describes the dreadful case of such as fall away after having gone so far
in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying
the Son of God afresh, and putting him to open shame. They declare that they approve
of what the Jews did in crucifying Christ, and that they would be glad to do the same
thing again if it were in their power. They pour the greatest contempt upon the Son of
God, and therefore upon God himself, who expects all should reverence his Son, and
honour him as they honour the Father. They do what in them lies to represent Christ

100. and Christianity as a shameful thing, and would have him to be a public shame and
reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is
impossible to renew them again unto repentance. It is extremely hazardous. Very few
instances can be given of those who have gone so far and fallen away, and yet ever have
been brought to true repentance, such a repentance as is indeed a renovation of the soul.
Some have thought this is the sin against the Holy Ghost, but without ground. The sin
here mentioned is plainly apostasy both from the truth and the ways of Christ. God can
renew them to repentance, but he seldom does it; and with men themselves it is
impossible. [2.] Their misery is exemplified by a proper similitude, taken from the
ground that after much cultivation brings forth nothing but briers and thorns; and
therefore is nigh unto cursing, and its end is to be burned, Heb_6:8. To give this the
greater force here is observed the difference that there is between the good ground and
the bad, that these contraries, being set one over against the other, illustrate each other.
First Here is a description of the good ground: It drinketh in the rain that cometh often
upon it. Believers do not only taste of the word of God, but they drink it in; and this good
ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and
the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And
this fruit-field or garden receives the blessing. God declares fruitful Christians blessed,
and all wise and good men account them blessed: they are blessed with increase of grace,
and with further establishment and glory at last. Secondly, Here is the different case of
the bad ground: It bears briers and thorns; it is not only barren of good fruit, but
fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are
troublesome and hurtful to all about them, and will be most so to sinners themselves at
last; and then such ground is rejected. God will concern himself no more about such
wicked apostates; he will let them alone, and cast them out of his care; he will command
the clouds that they rain no more upon them. Divine influences shall be restrained; and
that is not all, but such ground is nigh unto cursing; so far is it from receiving the
blessing, that a dreadful curse hangs over it, though as yet, through the patience of God,
the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished
with everlasting burnings, the fire that shall never be quenched. This is the sad end to
which apostasy leads, and therefore Christians should go on and grow in grace, lest, if
they do not go forward, they should go backward, till they bring matters to this woeful
extremity of sin and misery.
JAMISO , "We must “go on toward perfection”; for if we fall away, after having
received enlightenment, it will be impossible to renew us again to repentance.
for those — “in the case of those.”
once enlightened — once for all illuminated by the word of God taught in
connection with “baptism” (to which, in Heb_6:2, as once for all done,” once
enlightened” here answers); compare Eph_5:26. This passage probably originated the
application of the term “illumination” to baptism in subsequent times. Illumination,
however, was not supposed to be the inseparable accompaniment of baptism: thus
Chrysostom says, “Heretics have baptism, not illumination: they are baptized in body,
but not enlightened in soul: as Simon Magus was baptized, but not illuminated.” That
“enlightened” here means knowledge of the word of truth, appears from comparing the
same Greek word “illuminated,” Heb_10:32, with Heb_10:26, where “knowledge of the
truth” answers to it.
tasted of the heavenly gift — tasted for themselves. As “enlightened” refers to the
sense of sight: so here taste follows. “The heavenly gift”; Christ given by the Father and

101. revealed by the enlightening word preached and written: as conferring peace in the
remission of sins; and as the Bestower of the gift of the Holy Spirit (Act_8:19, Act_
8:20),
made partakers of the Holy Ghost — specified as distinct from, though so
inseparably connected with, “enlightened,” and “tasted of the heavenly gift,” Christ, as
answering to “laying on of hands” after baptism, which was then generally accompanied
with the impartation of the Holy Ghost in miraculous gifts.
CALVI , "4.For it is impossible, etc. This passage has given occasion to many to
repudiate this Epistle, especially as the ovatians armed themselves with it to deny
pardon to the fallen. Hence those of the Western Church, in particular, refused the
authority of this Epistle, because the sect of ovatus annoyed them; and they were
not sufficiently conversant in the truth so as to be equal to refute it by argument.
But when the design of the Apostle is understood, it then appears evident that there
is nothing here which countenances so delirious an error. Some who hold sacred the
authority of the Epistle, while they attempt to dissipate this absurdity, yet do
nothing but evade it. For some take “” in the sense of rare or difficult, which is
wholly different from its meaning. Many confine it to that repentance by which the
catechumens in the ancient Church were wont to be prepared for baptism, as
though I DEED the Apostles prescribed fasting, or such things to the baptized. And
then what great thing would the Apostle have said, by denying that repentance, the
appendage of baptism, could be repeated? He threatens with the severest vengeance
of God all those who would cast away the grace which had been once received; what
weight would the sentence have had to shake the SECURE and the wavering with
terror, if he only reminded them that there was no longer room for their first
repentance? For this would extend to every kind of offense. What then is to be said?
Since the Lord gives the hope of mercy to all without exception, it is wholly
unreasonable that any one for any cause whatever should be precluded.
The knot of the question is in the word, fall away. Whosoever then understands its
meaning, can easily extricate himself from every difficulty. But it must be noticed,
that there is a twofold falling away, one particular, and the other general. He who
has in anything, or in any ways offended, has fallen away from his state as a
Christian; therefore all sins are so many fallings. But the Apostle speaks not here of
theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total
defection or falling away from the Gospel, when a sinner offends not God in some
one thing, but entirely renounces his grace.
And that this may be better understood, let us suppose a contrast between the gifts
of God, which he has mentioned, and this falling away. For he falls away who
forsakes the word of God, who extinguishes its light, who deprives himself of the
taste of the heavens or gift, who relinquishes the participation of the Spirit. ow this
is wholly to renounce God. We now see whom he excluded from the hope of pardon,
even the apostates who alienated themselves from the Gospel of Christ, which they
had previously embraced, and from the grace of God; and this happens to no one
but to him who sins against the Holy Spirit. For he who violates the second table of

102. the Law, or transgresses the first through ignorance, is not guilty of this defection;
nor does God surely deprive any of his grace in such a way as to leave them none
remaining except the reprobate.
If any one asks why the Apostle makes mention here of such apostasy while he is
addressing believers, who were far off from a perfidy so heinous; to this I answer,
that the danger was pointed out by him in time, that they might be on their guard.
And this ought to be observed; for when we turn aside from the right way, we not
only excuse to others our vices, but we also impose on ourselves. Satan stealthily
creeps on us, and by degrees allures us by clandestine arts, so that when we go
astray we know not that we are going astray. Thus gradually we slide, until at
length we rush headlong into ruin. We may observe this daily in many. Therefore
the Apostle does not without reason forewarn all the disciples of Christ to beware in
time; for a CO TI UED torpor commonly ends in lethargy, which is followed by
alienation of mind.
But we must notice in passing the names by which he signalizes the knowledge of the
Gospel. He calls it illumination; it hence follows that men are blind, until Christ, the
light of the world, enlightens them. He calls it a tasting of the heavenly GIFT;
intimating that the things which Christ confers on us are above nature and the
world, and that they are yet tasted by faith. He calls it the PARTICIPATIO of the
Spirit; for he it is who distributes to every one, as he wills, all the light and
knowledge which he can have; for without him no one can say that Jesus is the
Lord, (1Co_12:3;) he opens for us the eyes of our minds, and reveals to us the secret
things of God. He calls it a tasting of the good word of God; by which he means, that
the will of God is therein revealed, not in any sort of way, but in such a way as
sweetly to delight us; in SHORT, by this title is pointed out the difference between
the Law and the Gospel; for that has nothing but severity and condemnation, but
this is a sweet testimony of God’ love and fatherly kindness towards us. And lastly,
he calls it a tasting of the powers of the world to come; by which he intimates, that
we are admitted by faith as it were into the kingdom of heaven, so that we see in
spirit that BLESSED immortality which is hid from our senses. (97)
Let us then know, that the Gospel cannot be otherwise rightly known than by the
illumination of the Spirit, and that being thus drawn away from the world, we are
raised up to heaven, and that knowing the goodness of God we rely on his word.
But here arises a new question, how can it be that he who has once made such a
progress should afterwards fall away? For God, it may be said, calls none effectually
but the elect, and Paul testifies that they are really his sons who are led by his Spirit,
(Rom_8:14;) and he teaches us, that it is a sure pledge of adoption when Christ
makes us partakers of his Spirit. The elect are also beyond the danger of finally
falling away; for the Father who gave them to be preserved by Christ his Son is
greater than all, and Christ promises to watch over them all so that none may
perish. To all this I answer, That God indeed favors none but the elect alone with
the Spirit of regeneration, and that by this they are distinguished from the
reprobate; for they are renewed after his image and receive the earnest of the Spirit

103. in hope of the future inheritance, and by the same Spirit the Gospel is sealed in their
hearts. But I cannot admit that all this is any reason why he should not grant the
reprobate also some taste of his grace, why he should not irradiate their minds with
some sparks of his light, why he should not give them some perception of his
goodness, and in some sort engrave his word on their hearts. Otherwise, where
would be the temporal faith mentioned by Mar_4:17 ? There is therefore some
knowledge even in the reprobate, which afterwards vanishes away, either because it
did not strike roots sufficiently deep, or because it withers, being choked up. (98)
And by this bridle the Lord keeps us in fear and humility; and we certainly see how
prone human nature is otherwise to SECURITY and foolish confidence. At the same
time our solicitude ought to be such as not to disturb the peace of conscience. For
the Lord strengthens faith in us, while he subdues our flesh: and hence he would
have faith to remain and rest tranquilly as in a safe haven; but he exercises the flesh
with various conflicts, that it may not grow wanton through idleness.
We must “go on toward perfection”; for if we fall away, after having received
enlightenment, it will be impossible to renew us again to repentance.
for those — “in the case of those.”
once enlightened — once for all illuminated by the word of God taught in
connection with “baptism” (to which, in Heb_6:2, as once for all done,” once
enlightened” here answers); compare Eph_5:26. This passage probably originated the
application of the term “illumination” to baptism in subsequent times. Illumination,
however, was not supposed to be the inseparable accompaniment of baptism: thus
Chrysostom says, “Heretics have baptism, not illumination: they are baptized in body,
but not enlightened in soul: as Simon Magus was baptized, but not illuminated.” That
“enlightened” here means knowledge of the word of truth, appears from comparing the
same Greek word “illuminated,” Heb_10:32, with Heb_10:26, where “knowledge of the
truth” answers to it.
tasted of the heavenly gift — tasted for themselves. As “enlightened” refers to the
sense of sight: so here taste follows. “The heavenly gift”; Christ given by the Father and
revealed by the enlightening word preached and written: as conferring peace in the
remission of sins; and as the Bestower of the gift of the Holy Spirit (Act_8:19, Act_
8:20),
made partakers of the Holy Ghost — specified as distinct from, though so
inseparably connected with, “enlightened,” and “tasted of the heavenly gift,” Christ, as
answering to “laying on of hands” after baptism, which was then generally accompanied
with the impartation of the Holy Ghost in miraculous gifts.
The unpardonable sin is not just opposition to the Gospel, for Paul was a great
opponent but yet saved.
Four impossibilities 6:4, 6:18, 6:6 10:4, 11:6
If the Calvinist are right and these are not true believers then it would appear that it
is saying now they can never be saved for it is impossible for them to get this close to
the real thing and back off and then go on to repent and get the real thing. This
seems to say they are always lost from the beginning and cannot ever be anything

104. but lost. The warning seems meaningless for if they are never saved in the first place
how can their being faithful to their commitment save them? If it is only the non-
saved that are dealt with it seems like much ado about nothing. If they are deceived
and think they are saved and then go back to Judaism and are then lost, it makes no
difference for they have been lost all the time. This passage only makes sense if it is
written to believers, for they are the only ones who risk suffering loss. Those who
are not saved cannot suffer loss of salvation.
The major issue here is whether or not these people are true Christians. If they are
not but just clever hypocrites then the passage is no problem, for all agree that they
are lost. But if these people are true believers then we have a problem with the issue
of eternal security. Christians hold both positions. Let’s look at the characteristics
of these people.
4 Once enlightened. This could go either way, for I know a non-Christian who
learned much of the Bible even before he became a Christian.
5 Tasted the heavenly gift. Some say that even a non-believer can have a taste
of it. But as Weirsbe points out in 2:9 that Jesus tasted death for every man.
This taste was not a mere nibble, but He had to swallow the whole thing. He
says these people experienced salvation fully.
6 Shared in the Holy Spirit. Only the Christian can be meant.
7 Tasted the goodness of the Word of God.
8 Tasted the power of the coming age.
If non-Christians could get this close to heaven and still not be saved, then there
is no way to tell them apart from the true Christian.
What are possible solutions?
9 Hypothetical case. He is not describing any reality that he is aware of, but
just what might be if such a thing could happen that a Christian would
forsake Christ and go back to another way of being saved. In verse 9 he says
he is confident of better things in them. It is just a hypothetical danger he
hopes will never take place.
10 It is possible for the child of God to go fully astray and never repent, but still
be redeemed because even as a rebel he remains a child of God.
Harry Heintz, “This passage in Hebrews 5 and 6 has the most difficult occurrence of the
word impossible in the Bible for me. "For it is impossible to restore again to repentance
those who have once been enlightened, and have tasted the heavenly gift, and have
shared in the Holy Spirit, and have tasted the goodness of the word of God and the
powers of the age to come, and then have fallen away, since on their own they are
crucifying again the Son of God and are holding him up to contempt." (Hebrews 6:4-6,
NRSV.) I looked in other translations for a softer word-couldn’t find one. I went to my
favorite paraphrase, The Message, seeing if in its creative freedom it would find another
word. Here is what it says, "Once people have seen the light, gotten a taste of heaven and
been part of the work of the Holy Spirit, once they’ve personally experienced the sheer
goodness of God’s Word and the powers breaking in on us-if then they turn their backs

105. on it, washing their hands of the whole thing, well, they can’t start over as if nothing
happened. That’s impossible."
There are other places in the New Testament where the word impossible is used in ways I
really like. When Jesus was teaching about people entering the kingdom of heaven, he
said it is especially hard for rich people to enter because they tend to trust in their riches
rather then God. His disciples were listening this time and asked, "Then who can be
saved?" Jesus answered, "For mortals it is impossible, but for God all things are
possible." (Matthew 19:23-26.) I like that: for God all things are possible. We cannot save
ourselves, but God can save us. When Mary was told that she was carrying a child, she
asked the angel, "How can this be, since I am a virgin?" Gabriel answered, "For nothing
will be impossible with God." (Luke 1:34-37.) I like that: with God nothing is impossible.
I simply do not like the thought that any person can be beyond repentance and restoration,
beyond God’s forgiveness. I like the way the Bible shows God again and again reaching
out to us in mercy, grace, and forgiveness. I rejoice in how the Bible shows God using
flawed sinners like us to accomplish his will. I marvel at what Jeremiah 31 says about
God forgiving our sins and remembering them no more. I’m awed at what Psalm 103 says
about God removing our transgressions from us as far as the east is from the west. I love
what Jesus said about forgiving your neighbor 70 times seven. But that wasn’t all that
Jesus said. He said this also, "Therefore I tell you, people will be forgiven for every sin
and blasphemy, but blasphemy against the Spirit will not be forgiven. Whoever speaks a
word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit
will not be forgiven in this age or the age to come." (Matthew 12:31-32.) That slows us
down.
There is, apparently, a place wherein we cut ourselves off from the saving grace of the
God of all grace and mercy. I shudder to think of that. God’s mercies are so tender, God’s
graces so prolific, God’s promises so abundant, that I cannot imagine limiting God. Yet
history tells their stories. Not only does world history tell of those who did enormous evil,
the Scriptures remind us of Judas, who betrayed the Savior who so graciously called him
to be one of the Twelve. In Colossians 4:14 Paul referred warmly to his co-worker
Demas. In 2 Timothy 4:10 the same Paul tells with sadness of the same Demas who, in
love with this world, deserted the followers of Jesus. In 1 Timothy 1 Paul writes of
Hymenaeus and Alexander, who shipwrecked their faith and were turned over to Satan
that they would learn not to blaspheme. It is with no joy that we recognize that there are
people who have hardened their hearts against God and against his great salvation and
have consigned themselves to a terrible fate.
What do we conclude from this hard teaching?
11 First, it is a warning. It is issued not to scare or intimidate the hearer, but to
motivate the hearer to avoid the wrong course and stay on the right one. Warnings
are gifts in life, if we heed them. This is a warning not to take faith for granted,
not to rest on yesterday’s successes, not to coast as if God promised us downhill
roads only.
12 Second, it still leaves us with the matter of the person who has so fallen away,
who has blasphemed the Holy Spirit of God. Is that person beyond repentance and
restoration? Reluctantly I believe that certain persons by knowingly jettisoning the

106. faith, by consciously blaspheming the work of the Holy Spirit, place themselves
beyond forgiveness. I also believe that anyone that still cares about God, no matter
how tentatively, that anyone that still shows even the slightest hint of interest in
the Lord, however timidly, is a candidate for forgiveness, restoration, new life,
salvation, and eternal life with God. I believe that anyone that has truly committed
that sin Jesus calls beyond forgiveness will not even ask about it, will not get near
the possibility of following Jesus again.
The author of Hebrews bolsters us in that hope in verse 9: "Even though we speak in this
way, beloved, we are confident of better things in your case, things that belong to
salvation." Now there is word that I love: confident. Listen again to The Message
expressing that confidence: "I’m sure that won’t happen to you, friends. I have better
things in mind for you-salvation things!" The preacher, having warned the congregation,
now encourages them, with a heart filled with hope, a voice marked by vitality, with a
fervent faith. "And we want each one of you to show the same diligence so as to realize
the full assurance of hope to the very end, so that you may not become sluggish, but
imitators of those who through faith and patience inherit the promises."
CHARLES SIMEON, "THE DANGER OF APOSTASY
Heb_6:4-6. It is impossible for those who were once enlightened, and have tasted of the
heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word
of God, and the powers of the world to come, if they shall fall away, to renew them again
unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to
an open shame.
IT is of great importance, in interpreting the Scriptures, to lay aside human systems, and
to attend carefully to the connexion of any passage with the context; because a just view
of the general scope of the passage will throw the best light upon any particular
expressions contained in it. The words before us are confessedly difficult to be
understood: but, if we adopt the mode of interpretation now proposed, we shall not err
very materially in our explanation of their import. The Apostle has been reproving the
Hebrews for the little progress which they had made in the divine life, considering the
length of time since they were first initiated into the knowledge of the Gospel. He
complains that, on account of their inability to comprehend him, he scarcely knows how
to open to them the deeper mysteries of our religion [Note: Heb_5:11-14.]; which
however he must do, for the benefit of those who could digest strong meat, and make a
due improvement of the truths he should set before them [Note: Heb_6:1-3.]. But, in the
meantime, he warns them, that the neglecting to advance in religion is the surest road to
apostasy; and that apostasy, after such attainments as they had made, would in all human
probability issue in their eternal ruin [Note: ver. 4–6.]. Then, illustrating that point by an
apt simile [Note: ver. 7, 8.], he proceeds to exhort them to put away sloth, and with all
diligence to follow those who through faith and patience were now inheriting their
promised reward [Note: ver. 11, 12.]. Hence it appears, that the attainments mentioned in
the text are such as were found in persons recently converted and of doubtful character;
especially because they are contrasted with other attainments which accompany and
manifest a state of salvation [Note: ver. 9, 10.].

107. In our further illustration of the text, we shall shew,
I. How far men may go in religion, and yet apostatize from it—
Confining ourselves to the words before us, we observe, that unstable persons may
possess many enviable gifts—
[Their minds may be “enlightened” with the knowledge of the truth as it is in Jesus [Note:
Compare Num_24:3-4. with Heb_10:26.]. There is not any thing which the most eminent
saint can know, but it may be known by a hypocrite: the difference between them is not in
the matter known, but in the manner of knowing it; the one assenting to it with his head;
and the other feeling it in his heart.
Their affections may be moved by hearing and reading “the word of God,” and by
considering the mysteries of the Christian dispensation, or the realities of “the invisible
world [Note: “The world to come” may be taken in either of these senses. See Heb_
2:5.].” Their hope, fear, joy, and sorrow may be called forth successively in a very
powerful manner, according as they apprehend themselves to be interested in the
promises of the Gospel, or obnoxious to its threatenings [Note: Eze_33:31-32. Mat_
13:20-21. Joh_5:35. Mar_6:20. Act_24:25.].
Their powers may be enlarged, as well for the discharging of duties which their
unassisted nature would be unequal to perform, as for the working of miracles, to which
no created power is competent. By “the heavenly gift,” or the gracious operations of the
Holy Spirit, they may make some considerable advances in the divine life [Note: 2Pe_
2:20.]: and through his miraculous agency, “of which they may also be partakers,” they
may do wonders that shall astonish all who behold them [Note: Mat_7:22. with 1Co_
12:11.].
It is observable, however, that the Apostle expresses himself in terms calculated to
convey rather a low idea of the attainments of these persons: he speaks of their “tasting of
the heavenly gift,” and “tasting of the good word of God;” designedly intimating thereby,
that they never lived upon the word as the food of their souls, or made religion their great
solace and support, but contented themselves with a slight, transient, and superficial taste
of both.]
Such persons may certainly become apostates from the truth—
[That they may “fall away” from the practice of religion, is evident from the instances of
David and others, who, after a long experience of “the power of godliness,” have
grievously departed from the path of duty. But they may also apostatize from even the
profession of the truth. How many are there who “for awhile believe, and, in a time of
temptation, fall away [Note: Luk_8:13.].” The instance of Demas [Note: Col_4:14 and
Philem. ver. 24. with 2Ti_4:10.], if there were no other, is very sufficient to prove, that
men may possess, not only gifts, but graces too, and yet “return with the dog to his
vomit,” and “draw back unto perdition [Note: 2Pe_2:22. Heb_10:38-39.].”]

108. Miserable, indeed, will their situation then become, on account of,
II. The extreme difficulty of renewing them again unto repentance—
To “renew them to repentance,” is a great and arduous work—
[If repentance were no more than a slight conviction of their folly in renouncing the truth,
we might hope that a very little experience of the fatal change would bring them to it. But
it implies a total renovation both of the heart and life — — — which is a work at all
times difficult; but peculiarly so under their circumstances. It is said to be “impossible;”
by which we are to understand, not that it is an absolute, but only a moral, impossibility.
When our Lord declared that it was “easier for a camel to go through the eye of a needle,
than for a rich man to enter into the kingdom of heaven,” he explained himself by saying,
“With man this is impossible; but with God all things are possible [Note: Mat_19:24-
26.].” Thus, the recovery of such apostates is quite contrary to all reasonable expectation;
nor can any thing but a most extraordinary interposition of the Deity effect it.]
What reason is there to hope that it should ever be accomplished in them?
Consider,
1. The dishonour they do to Christ—
[They who renounce Christianity do, in fact, proclaim Christ an impostor: they declare
their approbation of the Jews who crucified him; and thus, as far as in them lies, they
“crucify him afresh.” But we must not confine this to avowed infidels: the same is true
respecting those who decline from the ways of God, and return to a worldly and carnal
life: “they put Christ to an open shame:” they proclaim to all around them, ‘I once
thought that it was my highest interest and happiness to serve Christ: but I was quite
mistaken: I made the experiment; I became his follower; I loved him, served him,
glorified him; but I found, after all, that I had given up a greater good for a less: I now am
assured that Christ cannot make us happy; and, therefore, I have again returned to the
world, and chosen it as the better portion: and, whoever would be wise or happy, let him
follow my example; let him renounce religion as a needless restraint, and despise it as an
enthusiastic delusion: let him lend all his powers and faculties to the pursuits of time, and
the enjoyments of sense; and let him cast off the yoke of Christ as an intolerable burthen.’
Who can suppose that a man, after having cast such dishonour upon Christ, should ever
be brought again to embrace and honour him? While he CONTINUES to reject the
Saviour, his restoration to repentance is absolutely impossible; because, there is no way to
repent, but by returning to Christ [Note: Heb_10:26-27.]. And that he should return
unfeignedly to Christ is morally impossible; because his way to Christ is barred up by
shame, and fear, and almost every consideration that can influence the human mind — —
—]
2. The despite they do to the Holy Spirit—

109. [This, though not adverted to in the text, is necessary to a just view of the subject, and is
expressly mentioned in the same connexion in a subsequent part of this epistle [Note: ver.
28, 29.]. It is not possible but that such apostates must have experienced on many
occasions “the strivings of the Holy Spirit” with them; they must have felt many secret
checks and remonstrances of conscience; all of which they must have resisted, before they
could prevail upon themselves to throw off their profession of religion, and to “make
shipwreck of their faith.” In short, they must have altogether “quenched the Spirit,” and
“SEARED their consciences as with a hot iron.” What prospect then is there that such
persons should be renewed unto repentance? If they could not maintain their ground when
they had the assistances of the Holy Spirit, how shall they recover it when he is departed
from them? And what reason is there to hope that the Holy Spirit, whom they have so
“grieved,” and “vexed,” by their misconduct, should again dwell in them, and increase his
gracious communications in proportion as they have accumulated their transgressions? If
the contempt which they pour upon this Divine Agent amount to what is called the sin
against the Holy Ghost, their damnation is sure; it is decreed in heaven, and sealed by
their own act and deed. And, though it fall short of this unpardonable sin, still is their
case almost hopeless: they are like “the earth, which, bearing only thorns and briers, is
rejected, and is nigh unto cursing; whose end is to be burned [Note: ver. 8.].”]
This awful subject must not be concluded without a few words of advice—
1. Guard against the means and occasions of apostasy—
[He that would not fall must take heed to his steps, and be careful on what ground he
treads. Now we are told by God himself, that worldly cares, worldly pleasures, worldly
company are the bane of religion; and that we must guard against them all, if we would be
steadfast in the faith. We quite mistake, if we think that nothing but what is palpably
sinful in itself is dangerous: almost all apostasy arises from secret neglects of duty, and
from a want of necessary self-denial. By going to the utmost boundaries of what is lawful,
we are easily and imperceptibly drawn into what is unlawful. Therefore watch: watch
against error; watch against temptation; watch against the cares and pleasures of life;
watch against secret declensions: in short, “let him that thinketh he standeth, take heed
lest he fall.”]
2. Be not satisfied with low attainments—
[It was to enforce this idea that the warning in the text was introduced by the Apostle: and
therefore it demands our peculiar attention. Persons who, like “babes,” are weak in the
faith, are of course more liable to be turned from it: and if they do not grow towards an
adult state, they will certainly decline. “Press forward then, forgetting what is behind, and
reaching forth unto that which is before” — — —]
3. Under any backsliding, apply instantly to Christ for grace and mercy—
[The warning in the text is not to discourage the humble, but to alarm the careless, and
quicken the remiss. The Apostle does not say that repenting sinners, however they may

110. have apostatized, shall not be forgiven; the danger is, that they will not repent; and not
that, if they repent, they shall not be pardoned. Let not any then say, “I have fallen away,
and therefore cannot hope for mercy;” but rather, “I have departed, and must return
instantly to God in his appointed way.” God himself addresses us, “Return, ye backsliding
children, and I will heal your backslidings, and love you freely.” Let a hope of acceptance
aid your fears of final apostasy: so shall the end of God’s warnings be best accomplished,
and the fulfilment of his promises SECURED.]
The Rest Of The Story
In last week's article, we considered Peter's fall from discipleship to despondency. We
noted the overconfidence that kept him from acknowledging the real danger which
the Lord warned him of. However, we would be negligent to leave Peter in
despondency, for the Scriptures do not. Peter did not remain hopeless and desperate.
As well known radio personality, Paul Harvey would say, "...and now, the rest of the
story...."
"WHEN YOU HAVE RETURNED..."
Consider that Jesus words, as found in Luke 22:32 suggest two things about man's
salvation. First, we can depart. One cannot return if he has not departed. Peter
departed from the Lord, and his soul was in eternal jeopardy at that time. The Bible
makes it clear that we are able to lose the salvation of our soul (1 Corinthians
10:12; Hebrews 3:12-13; Hebrews 6:4-6). The apostle Paul speaks of Demas as
a fellow labourer (Philemon 24), but at some later point, writes, "...Demas has
forsaken me, having loved this present world..." (2 Timothy 4:10). Demas
returned to the world, and thus brought damnation upon his own soul.
Second, we learn from Jesus' words that it is possible for the one who has departed
from the Lord to return. Peter would depart, but the Lord acknowledged that he
would also return. Again, several Bible passages discuss the fact that one who had
walked with the Lord, then turned away, can turn back (Psalm 51; Galatians 6:1;
James 5:19).
THE PRODIGAL COMES HOME.
We are given no specifics on Peter's return to the Lord. However, we can learn from
the experience of the prodigal son (Luke 15:17-24). Notice, "...he came to
himself..." He realized how far he had fallen (v 13-16). He was awakened to the
deceitfulness of sin (Hebrews 3:13; 11:25). He understood that if there was to be a
change, it was his responsibility, and that part of this change involved a confession
of his sins (v 18). He took charge of his life, "...arose and went..." to his father,
confessing his sins (v 20, 21). He did not attempt to justify himself, but relied upon
his father's mercy (v 21). And thus, he was restored (v 22-24).
Peter would come back to the Lord, and would be restored. After Jesus had risen, the
angel commanded the women who had come to the tomb, "...go, tell His disciples
-- and Peter -- that He is going before you into Galilee; there you will see
Him, as He said to you." (Mark 16:7). Peter had a special invitation to come back
to the Lord, being mentioned by name. At this point, he was no better than a young
Jewish boy stuck in a foreign country feeding swine; but the Lord desired better for
Peter. In Galilee, Peter was restored to the Lord (John 21:15-19).
"...STRENGTHEN YOUR BRETHREN."

111. Peter's restoration to the Lord is not the end of the story. This once despondent
disciple went on to great service before God. Recall, the Lord said to Peter, "...when
you have returned to Me, strengthen your brethren." (Luke 22:32). By no
means did Peter have a flawless life from that point on (Acts 10:9-17; Galatians
2:11-14), but he fulfilled Jesus' words, being a pillar in the Lord's kingdom.
Peter became a great leader in the early church (Acts 1:15ff; 2:14; 5:1-11). We
have several records of him speaking boldly the word of the Lord, and influencing
people with the gospel (Acts 2; 3; 8:25; 9:32; 10:1-11:18). We have Peter's great
faith in trial to look upon and imitate (Acts 4:29; 5:41-42; 12). We have at our
disposal, a continual reminder from the apostle Peter to keep us focused on heaven.
Peter wrote, "...I will not be negligent to remind you always of these things,
though you know and are established in the present truth. Yes, I think it is
right, as long as I am in this tent, to stir you up by reminding you, knowing
that shortly I must put off my tent, just as our Lord Jesus Christ showed me.
Moreover I will be careful to ensure that you always have a reminder of
these things after my decease." (2 Peter 1:12-15).
What a wonderful story is Peter's return to the Lord. God forbid that even one of the
Lord's should fall from faithful service, but God be thanked, that He is merciful and
forgiving, and desires that the wayward return. And so wonderful is that return, for
the angels in heaven shall rejoice, and the brethren upon the earth likewise. And
with the return of even one straying sheep, such as Peter, who knows what
unmeasurable good will result in the kingdom of God.
Falling Back
It's that time of year again. Either you remembered to turn your clock back an hour
last night, or you ended up being the first at the assembly this morning. If it
happened to you, don't worry -- I won't tell anyone! A few years back we had
forgotten to change our clock, and found ourselves alone at the meeting place for an
hour. Let me say, better an hour early than an hour late!
However, on the occasion of this time change, I want us to note that the Bible warns
against "falling back"; not our time pieces falling back an hour, but the setting aside
of Christian conduct and speech, to the eternal danger of one's soul. There are many
in the religious world who will reject the notion that a Christian could sin so as to
lose his salvation. And yet the words of Scripture are strikingly clear. For the purpose
of this study, we will simply focus on texts found in the book of Hebrews.
HEBREWS 2:1
Ever hear someone say that it doesn't matter if we do things exactly as the Bible
says? Too busy to set aside time to study the Bible? The apostle Paul penned, "Be
diligent to present yourself approved to God, a worker who does not need to
be ashamed, rightly dividing the word of truth." (2 Timothy 2:15) It is vitally
important to our soul's eternity that we understand and act upon the will of God. The
dreadful result of taking a lax attitude to the authority of the Scriptures, and to our
responsibility to study diligently is that we will "drift away."
HEBREWS 3:12-13
The Hebrew writer considers the example of Israel, God's covenant people of old.
Israel had tested and tried the Lord, and as a result received upon themselves His
wrath (3:9-11). It must be noted that these were the Lord's people, those whom He
had called out of Egypt. And yet, they hardened their hearts in rebellion. And so it
was that they were not permitted to enter the land.
The writer's warning is vivid. We must watch ourselves, that we do not become

112. hardened as they did, and thus rebel agains the Lord. As possible as it was for God's
people of old to turn away from serving Him, we today can depart "...from the
living God..." Thus, the wonderful command to "...exhort one another daily..."
Certainly, we are responsible for our own soul, but the commandment of Scripture
reveals that we are indeed our brother's keeper as well, that we both might enter the
promised rest.
HEBREWS 4:1, 11
At the end of Hebrews 3, the writer comments about the disobedience and unbelief
of those who came up from Egypt. He states plainly that on account of these things,
they could not enter the Lord's rest. However, there remains a promise of rest for the
children of God. Thus, having examined that generation of Israel, the writer cautions
us, "...lest any of you seem to have come short..."
There's an old saying, "He who is ignorant of history is doomed to repeat it." Many
times, the New Testament writers appeal to the conduct of people in the Old
Testament, revealing in some an example for Christians to follow, exposing in others
examples which lead to death. Let us not be ignorant of the history of the unfaithful.
They will be no means enter His rest.
Continuing with the focus on Israel's poor example, the writer rallies diligence in the
people of God to enter the Lord's rest. The possibility of falling back is bluntly
acknowledged. If it were not possible that the people of God could fall from grace
(Galatians 5:4), there would be no need for diligence, and no possibility that we
would follow the "...example of disobedience."
HEBREWS 6:4-6
The writer speaks of an instance where "...it is impossible for those who were
once enlightened..." to return to the Lord. It is not impossible because of a lack of
mercy on God's part, but a lack of repentance on man's part. It is often the case (as
we see in Israel) that those who fall away from serving the Lord set a wall of
arrogance between themselves and the Lord (Malachi 1:2, 6-7, 12-13; 2:17; 3:8,
13). So long as this attitude remains, renewal to the Lord cannot occur, for in
returning to and living in sin, we count the sacrifice of the Lord as common, and
exclude ourselves from its reach (10:26-29).
HEBREWS 10:26-27
A child of God, turning from the way of the Lord to the path of sin forfeits the only
sacrifice which will satisfy the requirements of God's justice. The willful transgression
(John calls it a "...sin leading to death..." 1 John 5:16) brings with it surety of
condemnation in the judgment. The sinner appears before the Judge without the
Advocate, Jesus Christ. As the writer affirms, a "...fearful expectation of
judgment, and fiery indignation..." is to be expected.
HEBREWS 12:15-16
Indeed, "...all have sinned and fall short of the glory of God..." (Romans
3:23), but the Lord provided redemption in Christ. Yet we must ever be alert,
resolved to serve the Lord faithfully, so that we not fall short again. Paul warned,
"...let him who thinks he stands take heed lest he fall." (1 Corinthians 10:12)
Notice, the "...root of bitterness springing up..." not only causes trouble for the
one in whom it began, but "...by this many become defiled..." Our words and
conduct have an impact on others, whether for good or for evil. We need to be
mindful of our influence, and keep it pure. May we never sell out on the good things
God has in store for us (both here and hereafter) to satisfy a temporary lust.
HEBREWS 12:25
As the first text we looked at from the book of Hebrews called for our adherence to
the word of God, so does the last. If those who refused to hear the Lord, who spoke
from "...the mountain...that burned with fire..." (12:18) did not escape (Israel
of old), we certainly will not escape if we neglect the word that came in greater
fashion and power. Friends, do not refuse Him, nor turn away from Him; but heed

113. His every command, and thus stand and live before Him.
Let's be sure that only the clocks "fall back". It is possible to "fall back" from serving
the Lord, but let us always examine ourselves and watch our fellow labourers in the
kingdom. None need ever "fall back".
The Possibility Of Apostasy
We live in a day when false doctrine seems to abound. Among the most popular and
widespread, is that once a person is saved, they can never lose salvation. This
doctrine comes as the fifth of five points in Calvinism (T.U.L.I.P.), entitled
"Perseverance of the saints". Some are so deeply fallen into this false way, that they
believe they are invinsible to the consequences of sin. Baptist preacher, Sam Morris,
once stated in a tract by the name, 'Do a Christian's sins damn his soul?', "We take
the position that a Christian's sins do not damn his soul. The way a Christian lives,
what he says, his character, his conduct, or his attitude toward other people have
nothing whatever to do with the salvation of his soul... And all the sins he may
commit from murder to idolatry will not make his soul in any more danger." Bill
Foster, another Baptist preacher, once commented, "If I killed my wife and mother
and debauched a thousand women I couldn't go to hell --- in fact, I couldn't go to
hell if I wanted to."
If these things are true, what are we to make of passages such as 1 Corinthians
15:1-3, wherein Paul says one is saved "...if you hold fast that word which I
preached to you -- unless you believed in vain."? When the Lord commands, "Be
faithful until death, and I will give you the crown of life" (Revelation 2:10), shall we
not answer, "Why? For if I am unfaithful, you will likewise give it to me"? There are
countless admonitions in Scripture to faithfulness, which, if the 'once saved, always
saved' position is correct, become meaningless words.
Consider a small number of passages which illustrate that a Christian can so sin as to
lose his salvation:
Ezekiel 18:24-26 - The fact that the one spoken of is called righteous would indicate
one who is saved, and yet this one who is saved has the ability to turn from his
righteousness, and commit iniquity. He dies before the Lord because of the sin which
he committed (also see v 20).
John 15:1-6 - The frist branch of verse 2 was in the vine. It is speaking of a
Christian, but one who bears no fruit. That one is taken away, cast out, withered,
thrown into the fire and burned.
Acts 20:28-30 - The apostle Paul warned the elders of Ephesus, that even some of
them would rise up, drawing people after themselves and away from the truth.
1 Corinthians 1:1-12 - Paul shows the unfaithfulness of Israel, and sums up by
saying "...let him who thinks he stands take heed lest he fall."
Galatians 2:11-14 - Paul withstood Peter to the face, for he was to be blamed, or
literally, condemned.
Galatians 5:4 - Some Christians from Galatia had become estranged from Christ,
they had fallen from grace.
Galatians 6:1 - In order to restore someone, they must have been saved, and fallen
from that state.
1 Timothy 4:1 - The Spirit expressly says, some will depart from the faith.
Were that not enough passages to see that a Christian can so sin as to lose salvation,
study the following list of texts: Matthew 25:1-30; Luke 8:13; Luke 9:62; Luke
12:42-48; Acts 4:32, 5:1-11; Acts 8:9-24; Romans 11:13-23; 1 Corinthians 9:26-
27; 2 Corinthians 13:5; 1 Timothy 1:18-20; 1 Timothy 5:8; 1 Timothy 6:10; 2

114. Timothy 2:16-18; Hebrews 2:1; Hebrews 3:12-4:1; Hebrews 4:11; Hebrews 6:4-6;
Hebrews 10:25-31; Hebrews 10:38-39; Hebrews 12:7-8; James 5:19-20; 1 Peter
5:8; 2 Peter 2:1; 2 Peter 2:20-22; 2 Peter 3:17; 2 John 8-11; Revelation 2:4-5;
Revelation 3:5; Revelation 3:16-17.
Indeed, apostasy is a reality. It is possible for each child of God to walk the way of
Demas, who at a time was considered a faithful co-worker of the apostle Paul
(Colossians 4:14; Philemon 24), but some time thereafter turned back to the world
(2 Timothy 4:10). However, we need to fall. The Lord has given us the ability to
stand (1 Corinthians 10:12-13). We can lay hold of the crown of righteousness, even
as Paul did (2 Timothy 4:7-8). Walk careful, be faithful!
SPURGEON ON VERSES 4-6 “HERE are some spots in Europe which have been
the scenes of frequent warfare, as for instance, the kingdom of Belgium, which
might be called the battle field of Europe. War has raged over the whole of
Europe, but in some unhappy spots, battle after battle has been fought. So there
is scarce a passage of Scripture which has not been disputed between the
enemies of truth and the upholders of it; but this passage, with one or two
others, has been the special subject of attack. This is one of the texts which
have been trodden under the feet of controversy; and there are opinions upon it
as adverse as the poles, some asserting that it means one thing, and some
declaring that it means another. We think that some of them approach
somewhat near the truth; but others of them desperately err from the mind of
the Spirit. We come to this passage ourselves with the intention to read it with
the simplicity of a child, and whatever we find therein to state it; and if it may
not seem to agree with something we have hitherto held, we are prepared to
cast away every doctrine of our own, rather than one passage of Scripture.
Looking at the scope of the whole passage, it appears to us that the Apostle
wished to push the disciples on. There is a tendency in the human mind to stop
short of the heavenly mark. As soon as ever we have attained to the first
principles of religion, have passed through baptism, and understand the
resurrection of the dead, there is a tendency in us to sit still; to say, "I have
passed from death unto life; here I may take my stand and rest;" whereas, the
Christian life was intended not to be a sitting still, but a race, a perpetual
motion. The Apostle, therefore endeavours to urge the disciples forward, and
make them run with diligence the heavenly race, looking unto Jesus. He tells
them that it is not enough to have on a certain day, passed through a glorious
change-to have experienced at a certain time, a wonderful operation of the
Spirit; but he teaches them it is absolutely necessary that they should have the
Spirit all their lives-that they should, as long as they live, be progressing in the
truth of God. In order to make them persevere, if possible, he shows them that
if they do not, they must, most certainly be lost; for there is no other salvation
but that which God has already bestowed on them, and if that does not keep
them, carry them forward, and present them spotless before God, there cannot

115. be any other. For it is impossible, he says, if ye be once enlightened, and then
fall away, that ye should ever be renewed again unto repentance.
We shall, this morning, answer one or two questions. The first question will be,
Who are the people here spoken? Are they true Christians or not? Secondly,
What is meant by falling away? And thirdly, What is intended, when it is
asserted, that it is impossible to renew them to repentance?
I. First, then, we answer the question, WHO ARE THE PEOPLE HERE
SPOKEN OF? If you read Dr. Gill, Dr. Owen, and almost all the eminent
Calvinistic writers, they all of them assert that these persons are not Christians.
They say, that enough is said here to represent a man who is a Christian
externally, but not enough to give the portrait of a true believer. Now, it strikes
me they would not have said this if they had had some doctrine to uphold; for a
child, reading this passage, would say, that the persons intended by it must be
Christians. If the Holy Spirit intended to describe Christians, I do not see that
he could have used more explicit terms than there are here. How can a man be
said to be enlightened, and to taste of the heavenly gift, and to be made
partaker of the Holy Ghost, without being a child of God? With all deference
to these learned doctors, and I admire and love them all, I humbly conceive
that they allowed their judgments to be a little warped when they said that; and
I think I shall be able to show that none but true believers are here described.
First, they are spoken of as having been once enlightened. This refers to the
enlightening influence of God's Spirit, poured into the soul at the time of
conviction, when man is enlightened with regard to his spiritual state, shown
how evil and bitter a thing it is to sin against God, made to feel how utterly
powerless he is to rise from the grave of his corruption, and is further
enlightened to see, that "by the deeds of the law shall no flesh living be
justified," and to behold Christ on the cross, as the sinner's only hope. The first
work of grace is to enlighten the soul. By nature we are entirely dark; the
Spirit, like a lamp, sheds light into the dark heart, revealing its corruption,
displaying its sad state of destitution, and, in due time, revealing also Jesus
Christ, so that in his light we may see light. I cannot consider a man truly
enlightened unless he is a child of God. Does not the term indicate a person
taught of God? It is not the whole of Christian experience; but is it not a part?
Having enlightened us, as the text says, the next thing that God grants to us is a
taste of the heavenly gift, by which we understand, the heavenly gift of
salvation, including the pardon of sin, justification by the imputed
righteousness of Jesus Christ, regeneration by the Holy Ghost, and all those
gifts and graces, which in the earlier dawn of spiritual life convey salvation.
All true believers have tasted of the heavenly gift. It is not enough for a man to
be enlightened; the light may glare upon his eyeballs, and yet he may die; he
must taste, as well as see that the Lord is good. It is not enough to see that I am
corrupt; I must taste that Christ is able to remove my corruption. It is not

116. enough for me to know that he is the only Saviour; I must taste of his flesh and
of his blood, and have a vital union with him. We do think that when a man has
been enlightened and has had an experience of grace, he is a Christian; and
whatever those great divines might hold, we cannot think that the Holy Spirit
would describe an unregenerate man as having been enlightened, and as having
tasted of the heavenly gift. No, my brethren, if I have tasted of the heavenly
gift, then that heavenly gift is mine; if I have had ever so short an experience of
my Saviour's love, I am one of his; if he has brought me into the green
pastures, and made me taste of the still waters and the tender grass, I need not
fear as to whether I am really a child of God.
Then the Apostle gives a further description, a higher state of grace:
sanctification by participation of the Holy Ghost. It is a peculiar privilege to
believers, after their first tasting of the heavenly gift, to be made partakers of
the Holy Ghost. He is an indwelling Spirit; he dwells in the hearts, and souls,
and minds of men; he makes this mortal flesh his home; he makes our soul his
palace, and there he rests; and we do assert (and we think, on the authority of
Scripture), that no man can be a partaker of the Holy Ghost, and yet be
unregenerate. Where the Holy Ghost dwells there must be life; and if I have
participation with the Holy Ghost, and fellowship with him, then I may rest
assured that my salvation has been purchased by the blood of the Saviour.
Thou need'st not fear, beloved; if thou has the Holy Ghost, thou hast that which
ensures thy salvation; if thou, by an inward communion, canst participate in his
Spirit, and if by a perpetual indwelling the Holy Ghost rests in thee, thou art
not only a Christian, but thou hast arrived at some maturity in and by grace.
Thou hast gone beyond mere enlightenment: thou hast passed from the bare
taste-thou hast attained to a positive feast, and a partaking of the Holy Ghost.
Lest there should be any mistake, however, about the persons being children of
God, the Apostle goes to a further stage of grace. They "have tasted the good
word of God." Now, I will venture to say there are some good Christian people
here who have tasted the heavenly gift, who have never "tasted the good word
of God." I mean by that, that they are really converted, have tasted the
heavenly gift, but have not grown so strong in grace as to know the sweetness,
the richness, and fatness of the very word that saves them. They have been
saved by the word, but they have not come yet to realize, and love, and feed
upon the word as many others have. It is one thing for God to work a work of
grace in the soul, it is quite another thing for God to show us that work; it is
one thing for the word to work in us-it is another thing for us really and
habitually to relish, and taste, and rejoice in that word. Some of my hearers are
true Christians; but they have not got to that stage wherein they can love
election, and suck it down as a sweet morsel, wherein they can take the great
doctrines of grace, and feed upon them. But these people had. They had tasted
the good word of God, as well as received the good gift: they had attained to

117. such a state, that they had loved the word, had tasted, and feasted upon it. It
was the man of their right hand; they had counted it sweeter than honey-ay,
sweeter than the droppings of the honeycomb. They had "tasted the good word
of God." I say again, if these people be not believers-who are?
And they had gone further still. They had attained the summit of piety. They
had received "the powers of the world to come." Not miraculous gifts, which
are denied us in these days, but all those powers with which the Holy Ghost
endows a Christian. And what are they? Why, there is the power of faith,
which commands even the heavens themselves to rain, and they rain, or stops
the bottles of heaven, that they rain not. There is the power of prayer, which
puts a ladder between earth and heaven, and bids angels walk up and down, to
convey our wants to God, and bring down blessings from above. There is the
power with which God girds his servant when he speaks by inspiration, which
enables him to instruct others, and lead them to Jesus; and whatever other
power there may be-the power of holding communion with God, or the power
of patient waiting for the Son of Man-they were possessed by these
individuals. They were not simply children, but they were men; they were not
merely alive, but they were endued with power; they were men, whose muscles
were firmly set, whose bones were strong; they had become giants in grace,
and had received not only the light, but the power also of the world to come.
These, we say, whatever may be the meaning of the text, must have been,
beyond a doubt, none other than true and real Christians.
II. And now we answer the second question, WHAT IS MEANT BY
FALLING AWAY?
We must remind our friends, that there is a vast distinction between falling
away and falling. It is nowhere said in Scripture, that if a man fall he cannot be
renewed; on the contrary, "the righteous falleth seven times, but he riseth up
again;" and however many times the child of God doth fall, the Lord still
holdeth the righteous; yea, when our bones are broken, he bindeth up our
bones again, and setteth us once more upon a rock. He saith, "Return, ye
backsliding children of men; for I am married unto you;" and if the Christian
do backslide ever so far, still Almighty mercy cries, "Return, return, return, and
seek an injured Father's heart." He still calls his children back again. Falling is
not falling away. Let me explain the difference; for a man who falls may
behave just like a man who falls away; and yet there is a great distinction
between the two. I can use no better illustration than the distinction between
fainting and dying. There lies a young creature; she can scarcely breathe; she
cannot herself, lift up her hand, and if lifted up by any one else, it falls. She is
cold and stiff; she is faint, but not dead. There is another one, just as cold and
stiff as she is, but there is this difference-she is dead. The Christian may faint,
and may fall down in a faint too, and some may pick him up, and say he is
dead; but he is not. If he fall, God will lift him up again; but if he fall away,

118. God himself cannot save him. For it is impossible, if the righteous fall away,
"to renew them again unto repentance."
Moreover, to fall away is not to commit sin. under a temporary surprise and
temptation. Abraham goes to Egypt; he is afraid that his wife will be taken
away from him, and he says, "She is my sister." That was a sin under a
temporary surprise-a sin, of which, by-and-by, he repented, and God forgave
him. Now that is falling; but it is not falling away. Even Noah might commit a
sin, which has degraded his memory even till now, and shall disgrace it to the
latest time; but doubtless, Noah repented, and was saved by sovereign grace.
Noah fell, but Noah did not fall away. A Christian may go astray once, and
speedily return again; and though it is a sad, and woeful, and evil thing to be
surprised into a sin, yet there is a great difference between this and the sin
which would be occasioned by a total falling away from grace.
Nor can a man who commits a sin, which is not exactly a surprise, be said to
fall away. I believe that some Christian men-(God forbid that we should say
much of it!-let us cover the nakedness of our brother with a cloak.) but I do
believe that there are some Christians who, for a period of time, have wandered
into sin, and yet have not positively fallen away. There is that black case of
David-a case which has puzzled thousands. Certainly for some months, David
lived without making a public confession of his sin, but, doubtless, he had
achings of heart, for grace had not ceased its work: there was a spark among
the ashes that Nathan stirred up, which showed that David was not dead, or
else the match which the prophet applied would not have caught light so
readily. And so, beloved, you may have wandered into sin for a time, and gone
far from God; and yet you are not the character here described, concerning
whom it is said, that it is impossible you should be saved; but, wanderer though
you be, you are your father's son still, and mercy cries, "Repent, repent; return
unto your first husband, for then it was better with you than it is now. Return,
O wanderer, return."
Again, falling away is not even a giving up of profession. Some will say, "Now
there is So-and-so; he used to make a profession of Christianity, and now he
denies it, and what is worse, he dares to curse and swear, and says that he
never knew Christ at all. Surely he must be fallen away." My friend, he has
fallen, fallen fearfully, and fallen woefully; but I remember a case in Scripture
of a man who denied his Lord and Master before his own face. You remember
his name; he is an old friend of yours-our friend Simon Peter! he denied him
with oaths and curses, and said, "I say unto thee that I know not the man." And
yet Jesus looked on Simon. He had fallen, but he had not fallen away; for, only
two or three days after that, there was Peter at the tomb of his Master, running
there to meet his Lord, to be one of the first to find him risen. Beloved, you
may even have denied Christ by open profession, and yet if you repent there is
mercy for you. Christ has not cast you away, you shall repent yet. You have

119. not fallen away. If you had, I might not preach to you; for it is impossible for
those who have fallen away to be renewed again unto repentance.
But some one says, "What is falling away?" Well, there never has been a case
of it yet, and therefore I cannot describe it from observation; but I will tell you
what I suppose it is. To fall away, would be for the Holy Spirit entirely to go
out of a man-for his grace entirely to cease; not to lie dormant, but to cease to
be-for God, who has begun a good work, to leave off doing it entirely-to take
his hand completely and entirely away, and say, "There, man! I have half saved
thee; now I will damn thee." That is what falling away is. It is not to sin
temporarily. A child may sin against his father, and still be alive; but falling
away is like cutting the child's head off clean. Not falling merely, for then our
Father could pick us up, but being dashed down a precipice, where we are lost
for ever. Falling away would involved God's grace changing its living nature.
God's immutability becoming variable, God's faithfulness becoming
changeable, and God, himself being undeified; for all these things falling away
would necessitate.
III. But if a child of God could fall away, and grace could cease in a man's
heart-now comes the third question-Paul says, IT IS IMPOSSIBLE FOR HIM
TO BE RENEWED. What did the Apostle mean? One eminent commentator
says, he meant that it would be very hard. It would be very hard, indeed, for a
man who fell away, to be saved. But we reply, "My dear friend, it does not say
anything about its being very hard; it says it is impossible, and we say that it
would be utterly impossible, if such a case as is supposed were to happen;
impossible for man, and also impossible for God; for God hath purposed that
he never will grant a second salvation to save those whom the first salvation
hath failed to deliver. Methinks, however, I hear some one say, "It seems to me
that it is possible for some such to fall away," because it says, "It is impossible,
if they shall fall away, to renew them again into repentance." Well, my friend, I
will grant you your theory for a moment. You are a good Christian this
morning; let us apply it to yourself, and see how you will like it. You have
believed in Christ, and committed your soul to God, and you think, that in
some unlucky hour you may fall entirely away. Mark you, if you come to me
and tell me that you have fallen away, how would you like me to say to you,
"My friend, you are as much damned as the devil in hell! for it is impossible to
renew you to repentance?" "Oh! no, sir," you would say, "I will repent again
and join the Church." That is just the Arminian theory all over; but it is not in
God's Scripture. If you once fall away, you are as damned as any man who
suffereth in the gulf for ever. And yet we have heard a man talk about people
being converted three, four, and five times, and regenerated over and over
again. I remember a good man (I suppose he was) pointing to a man who was
walking along the street, and saying, "That man has been born again three
times, to my certain knowledge." I could mention the name of the individual,

120. but I refrain from doing so. "And I believe he will fall again," said he, "he is so
much addicted to drinking, that I do not believe the grace of God will do
anything for him, unless he becomes a teetotaller." Now, such men cannot read
the Bible; because in case their members do positively fall away, here it is
stated, as a positive fact, that it is impossible to renew them again unto
repentance. But I ask my Arminian friend, does he not believe that as long as
there is life there is hope? "Yes," he says:
"While the lamp holds out to burn,
The vilest sinner may return."
Well, that is not very consistent, to say this in the very next breath to that with
which you tell us that there are some people who fall away, and consequently
fall into such a condition, that they cannot be saved. I want to know how you
make these two things fit each other; I want you to make these two doctrines
agree; and until some enterprising individual will bring the north pole, and set
it on the top of the south, I cannot tell how you will accomplish it. The fact is
you are quite right in saying, "While there is life there is hope;" but you are
wrong in saying that any individual ever did fall into such a condition, that it
was impossible for him to be saved.
We come now to do two things: first, to prove the doctrine, that if a Christian
fall away, he cannot be saved; and, secondly, to improve the doctrine, or to
show its use,
I. Then I am going to prove the doctrine, that if a Christian fall away-not fall,
for you understand how I have explained that; but if a Christian cease to be a
child of God, and if grace die out in his heart-he is then beyond the possibility
of salvation, and it is impossible for him ever to be renewed. Let me show you
why. First, it is utterly impossible, if you consider the work which has already
broken down. When men have built bridges across streams, if they have been
built of the strongest material and in the most excellent manner, and yet the
foundation has been found so bad that none will stand, what do they say? Why,
"We have already tried the best which engineering or architecture has taught
us; the best has already failed; we know nothing that can exceed what has been
tried; and we do therefore feel, that there remains no possibility of ever
bridging that stream, or ever running a line of railroad across this bog, or this
morass, for we have already tried what is acknowledged to be the best
scheme." As the apostle says, "These people have been once enlightened; they
have had once the influence of the Holy Spirit, revealing to them their sin:
what now remains to be tried. They have been once convinced-is there
anything superior to conviction?" Does the Bible promise that the poor sinner
shall have anything over and above the conviction of his sin to make him
sensible of it? Is there anything more powerful than the sword of the Spirit?
That has not pierced the man's heart; is there anything else which will do it?

121. Here is a man who has been under the hammer of God's law; but that has not
broken his heart; can you find anything stronger? The lamp of God's spirit has
already lit up the caverns of his soul: if that be not sufficient, where will you
borrow another? Ask the sun, has he a lamp more bright than the illumination
of the Spirit! Ask the stars, have they a light more brilliant than the light of the
Holy Ghost? Creation answers no. If that fails, then there is nothing else. These
people, moreover, had tasted the heavenly gift; and though they had been
pardoned and justified, yet pardon through Christ and justification were not
enough (on this supposition) to save them. How else can they be saved? God
has cast them away; after he has failed in saving them by these, what else can
deliver them? Already they have tasted of the heavenly gift: is there a greater
mercy for them? Is there a brighter dress than the robe of Christ's
righteousness? Is there a more efficacious bath than that "fountain filled with
blood?" No. All the earth echoes, "No." If the one has failed, what else does
there remain?
These persons, too, have been partakers of the Holy Ghost; if that fail, what
more can we give them? If, my hearer, the Holy Ghost dwells in your soul, and
that Holy Ghost does not sanctify you and keep you to the end, what else can
be tried? Ask the blasphemer whether he knows a being, or dares to suppose a
being superior to the Holy Spirit! Is there a being greater than Omnipotence? Is
there a might greater than that which dwells in the believer's new-born heart?
And if already the Holy Spirit hath failed, O, heavens! tell us where we can
fight aught that can excel his might? If that be ineffectual, what next is to be
essayed? These people, too, had "tasted the good Word of Life;" they had
loved the doctrines of grace; those doctrines had entered into their souls, and
they had fed upon them. What new doctrines shall be preached to them?
Prophet of ages! where whilt thou find another system of divinity? Who shall
we have? Shall we raise up Moses from the tomb? shall we fetch up all the
ancient seers, and bid them prophecy? If, then, there is only one doctrine that is
true, and if these people have fallen away after receiving that, how can they be
saved?
Again, these people, according to the text, have had "the powers of the world
to come." They have had power to conquer sin-power in faith, power in prayer,
power of communion; with what greater power shall they be endowed? This
has already failed; what next can be done? O ye angels! answer, what next!
What other means remain? What else can avail, if already the great things of
salvation have been defeated? What else shall now be attempted? He hath been
once saved; but yet it is supposed that he is lost. How, then, can he now be
saved? Is there a supplementary salvation? is there something that shall
overtop Christ, and be a Christ where Jesus is defeated.
And then the apostle says, that the greatness of their sin which they would
incur, if they did fall away, would put them beyond the bounds of mercy.

122. Christ died, and by his death he made an atonement for his own murderers; he
made an atonement for those sins which crucified him once; but do we read
that Christ will ever die for those who crucify him twice? But the Apostle tells
us that if believers do fall away, they will "crucify the Son of God afresh, and
put him to an open shame." Where, then, would be an atonement for that? He
has died for me; What! though the sins of all the world were on my shoulders,
still they only crucified him once, and that one crucifixion has taken all those
sins away; but if I crucified him again, where would I find pardon? Could
heavens, could earth, could Christ himself, with bowels full of love, point me
to another Christ, show to me a second Calvary, give me a second
Gethsemane? Ah! no! the very guilt itself would put us beyond the pale of
hope, if we were to fall away?
Again, beloved, think what it would necessitate to save such a man. Christ has
died for him once, yet he has fallen away and is lost; the Spirit has regenerated
him once, and that regenerating work has been of no use. God has given him a
new heart (I am only speaking, of course, on the supposition of the Apostle),
he has put his law in that heart, yet he has departed from him, contrary to the
promise that he should not; he has made him "like a shining light," but he did
not "shine more and more unto the perfect day," he shone only unto blackness.
What next? There must be a second incarnation, a second Calvary, a second
Holy Ghost, a second regeneration, a second justification, although the first
was finished and complete-in fact, I know not what. It would necessitate the
upsetting of the whole kingdom of nature and grace, and it would, indeed, be a
world turned upside down, if after the gracious Saviour failed, he were to
attempt the work again.
If you read the 7th verse, you will see that the Apostle calls nature in to his
assistance. He says, "The earth which drinketh in the rain that cometh oft upon
it, and bringeth forth herbs meet for them by whom it is dressed, receiveth
blessing from God: But that which beareth thorns and briars is rejected, and is
nigh unto cursing; whose end is to be burned." Look! there is a field; the rain
comes on it, and it brings forth good fruit. Well, then, there is God's blessing
on it. But there is according to your supposition, another field, on which the
same rain descends, which the same dew moistens; it has been ploughed and
harrowed, as well as the other, and the husbandman has exercised all his craft
upon it, and yet it is not fertile. Well, if the rain of heaven did not fertilize it,
what next? Already all the arts of agriculture have been tried, every implement
has been worn out on its surface, and yet it has been of no avail. What next?
There remains nothing but that it shall be burnt and cursed-given up like the
desert of Sahara, and resigned to destruction. So, my hearer, could it be
possible that grace could work in thee, and then not affect thy salvation-that the
influence of Divine grace could come down, like rain from heaven, and yet
return unto God void, there could not be any hope for thee, for thou wouldst be

123. "nigh unto cursing," and thine end would be "to be burned."
There is one idea which has occurred to us. It has struck us as a singular thing,
that our friends should hold that men can be converted, made into new
creatures, then fall away and be converted again. I am an old creature by
nature; God creates me into a new thing, he makes me a new creature. I cannot
go back into an old creature, for I cannot be uncreated. But yet, supposing that
new creatureship of mine is not good enough to carry me to heaven. What is to
come after that? Must there be something above a new creature-a new creature.
Really, my friends, we have got into the country of Dreamland; but we were
forced to follow our opponents into that region of absurdity, for we do not
know how else to deal with them.
And one thought more. There is nothing in Scripture which teaches us that
there is any salvation, save the one salvation of Jesus Christ-nothing that tells
us of any other power, super-excellent and surpassing the power of the Holy
Spirit. These things have already been tried on the man, and yet, according to
the supposition, they have failed, for he has fallen away. Now, God has never
revealed a supplementary salvation for men on whom one salvation has had no
effect; and until we are pointed to one scripture which declares this, we will
still maintain that the doctrine of the text is this: that if grace be ineffectual, if
grace does not keep a man, then there is nothing left but that he must be
damned. And what is that but to say, only going a little round about, that grace
will do it? So that these words, instead of miltating against the Calvinistic
doctrine of final perseverance, form one of the finest proofs of it that could be
afforded.
And now, lastly, we come to improve this doctrine. If Christians can fall away,
and cease to be Christians, they cannot be renewed again to repentance. "But,"
says one, "You say they cannot fall away." What is the use of putting this "if"
in, like a bugbear to frighten children, or like a ghost that can have no
existence? My learned friend, "Who art thou that repliest against God?" If God
has put it in, he has put it in for wise reasons and for excellent purposes. Let
me show you why. First, O Christian, it is put in to keep thee from falling
away. God preserves his children from falling away; but he keeps them by the
use of means; and one of these is, the terrors of the law, showing them what
would happen if they were to fall away. There is a deep precipice: what is the
best way to keep any one from going down there? Why, to tell him that if he
did he would inevitably be dashed to pieces. In some old castle there is a deep
cellar, where there is a vast amount of fixed air and gas, which would kill
anybody who went down. What does the guide say? "If you go down you will
never come up alive." Who thinks of going down? The very fact of the guide
telling us what the consequences would be, keeps us from it. Our friend puts
away from us a cup of arsenic; he does not want us to drink it, but he says, "If
you drink it, it will kill you." Does he suppose for a moment that we should

124. drink it. No; he tells us the consequences, and he is sure we will not do it. So
God says, "My child, if you fall over this precipice you will be dashed to
pieces." What does the child do? He says, "Father, keep me; hold thou me up,
and I shall be safe." It leads the believer to greater dependence on God, to a
holy fear and caution, because he knows that if he were to fall away he could
not be renewed, and he stands far away from that great gulf, because he know
that if he were to fall into it there would be no salvation for him. If I thought as
the Arminian thinks, that I might fall away, and then return again, I should
pretty often fall away, for sinful flesh and blood would think it very nice to fall
away, and be a sinner, and go and see the play at the theatre, or get drunk, and
then come back to the Church, and be received again as a dear brother who had
fallen away for a little while. No doubt the minister would say, "Our brother
Charles is a little unstable at times." A little unstable! He does not know
anything about grace; for grace engenders a holy caution, because we feel that
if we were not preserved by Divine power we should perish. We tell our friend
to put oil in his lamp, that it may continue to burn! Does that imply that it will
be allowed to go out? No, God will give him oil to pour into the lamp
continually. Like John Bunyan's figure; there was a fire, and he saw a man
pouring water upon it. "Now," says the Preacher, "don't you see that fire would
go out, that water is calculated to put it out, and if it does, it will never be
lighted again;" but God does not permit that! for there is a man behind the wall
who is pouring oil on the fire; and we have cause for gratitude in the fact, that
if the oil were not put in by a heavenly hand, we should inevitably be driven to
destruction. Take care, then Christian, for this is a caution.
2. It is to excite our gratitude. Suppose you say to your little boy, "Don't you
know Tommy, if I were not to give you your dinner and your supper you
would die? There is nobody else to give Tommy dinner and supper." What
then? The child does not think that you are not going to give him his dinner
and supper; he knows you will, and he is grateful to you for them. The chemist
tells us, that if there were no oxygen mixed with the air, animals would die. Do
you suppose that there will be no oxygen, and therefore we shall die? No, he
only teaches you the great wisdom of God, in having mixed the gases in their
proper proportions. Says one of the old astronomers, "There is great wisdom in
God, that he has put the sun exactly at a right distance-not so far away that we
should be frozen to death, and not so near that we should be scorched." He
says, "If the sun were a million miles nearer to us we should be scorched to
death." Does the man suppose that the sun will be a million miles nearer, and,
therefore, we shall be scorched to death? He says, "If the sun were a million
miles farther off we should be frozen to death." Does he mean that the sun will
be a million miles farther off, and therefore we shall be frozen to death? Not at
all. Yet it is quite a rational way of speaking, to show us how grateful we
should be to God. So says the Apostle. Christian! if thou shouldst fall away,

125. thou couldst never be renewed unto repentance. Thank thy Lord, then, that he
keeps thee.
"See a stone that hangs in air; see a spark in ocean live;
Kept alive with death so near; I to God the glory give."
There is a cup of sin which would damn thy soul, O Christian. Oh! what grace
is that which holds thy arm, and will not let thee drink it? There thou art, at this
hour, like the bird-catcher of St. Kilda, thou art being drawn to heaven by a
single rope; if that hand which holds thee let thee go, if that rope which grasps
thee do but break, thou art dashed on the rocks of damnation. Lift up thine
heart to God, then, and bless him that his arm is not wearied, and is never
shortened that it cannot save. Lord Kenmure, when he was dying, said to
Rutherford. "Man! my name is written on Christ's hand, and I see it! that is
bold talk, man, but I see it!" Then, if that be the case, his hand must be severed
from his body before my name can be taken from him; and if it be engraven on
his heart, his heart must be rent out before they can rend my name out.
Hold on, then, and trust believer! thou hast "an anchor of the soul, both sure
and steadfast, which entereth within the veil." The winds are bellowing, the
tempests howling; should the cable slip, or thine anchor break, thou art lost.
See those rocks, on which myriads are driving, and thou art wrecked there if
grace leave thee; see those depths, in which the skeletons of sailors sleep, and
thou art there, if that anchor fail thee. It would be impossible to moor thee
again, if once that anchor broke; for other anchor there is none, other salvation
there can be none, and if that one fail thee, it is impossible that thou ever
shouldst be saved. Therefore thank God that thou hast an anchor that cannot
fail, and then loudly sing-
"How can I sink with such a prop,
As my eternal God,
Who bears the earth's huge pillars up?
And spreads the heavens abroad?"
How can I die, when Jesus lives,
Who rose and left the dead?
Pardon and grace my soul receives,
From my exalted head."
MY VIEW OF THE PARADOX.
I am convinced that the Bible teaches both eternal security and apostasy.
When we are in the will of God we have security and nothing can take us
from the hand of God, but when we walk in darkness and are out of God’s
will we are in danger of judgment. It may not result in being lost forever, but
it is serious judgment that nobody wants to endure, and so the warnings are
real and a threat that we have to take seriously. We have security and yet

126. we have dangers that we need to fear to stay on the right path. Any rebel
spirit will pay a heavy price for being a rebel against God. We should feel
perfectly secure in Christ, but insecure when we live in disobedience to
Christ. Yes, it is a contradiction to both have it and yet have a fear of losing
it, but this is the only possible explanation of the texts that teach both. To
deny one is to deny the very basis on which you build your security. If the
warnings are not true, how can you have any confidence that the promises
are true? The only people who are wrong in this controversy are those who
take one side or the other and reject the whole truth of both. You cannot
have the whole truth by rejecting any portion of it. Why should this
paradox be any harder to accept than the many others in the Bible?
ROGER HAHN, “The Danger of Falling Away - Hebrews 6:4-8
Hebrews 6:4-6 is one long complicated sentence. It also contains one of the most difficult
passages to interpret. The sentence states that it is impossible for people who have truly
known the Lord and who then turn away to be restored to repentance. A starker way of
putting it is that there is no second chance to be saved if one sins after being saved. Not
surprisingly there are a variety of interpretations of this passage. It demands our most
careful study.
First, whatever the final interpretation, verses 4-6 were intended to motivate the first
readers of Hebrews to faithfulness in the face of pressure and persecution. The word for
suggests that "if the readers do not 'go forward' into the fullness of Christian doctrine,
they will be in grave danger of falling away altogether." (Hagner, p. 70) This highlights
an important spiritual truth. The call to go on to perfection and spiritual growth is not a
trivial or optional matter. There is no place in the Christian life where one can simply
decide to settle down and to neither obey nor grow any more. One either moves forward
or backward in the Christian life. There is no neutral ground for a "do-nothing" Christian.
This is an important reminder for every believer.
The most difficult word in verses 4-6 is the word impossible. Its position in the Greek
sentence shows that the author intended to emphasize it. "It is IMPOSSIBLE!" is his
point. The next part of basic sentence does not appear until verse 6. A few modern
versions bring that next part up to verse 4 to make the understanding easier. "It is
impossible to restore to repentance certain people."
Who are those certain people that can not be restored? Much of the sentence is devoted to
describing them. They are people who have once been enlightened. The word once is
literally "once-for-all". To have been once-for-all enlightened, once-for-all tasted the
heavenly gift, once-for-all become partakers of the Holy Spirit, to have once-for-all
experienced the goodness of the word of God and the powers of the age to come is to
be a Christian who is going on to perfection.
These verses are not describing infants in Christ. These people have thoroughly
encountered the blessings of the grace of God. They know full well the power and glory
of life in relationship with Christ. But these people also have fallen away according to
verse 6. The grammatical construction of fallen away implies that it is a willful and
purposeful decision to reject Christ. William Lane describes the meaning as "a deliberate,
planned, intelligent decision to renounce publicly association with Jesus Christ. It
signifies a choice not to believe God, not to listen to God, not to obey God. It is the
decision to be disobedient and to deny all that Christ has done for you." (Call, p. 94) For

127. such persons it is impossible to restore them to repentance. It is clear that the passage is
not speaking of unwitting sins, but of sin committed with a high hand in willful defiance
of God. The restoration of such people to repentance is impossible as they are crucifying
again to themselves the son of God and exposing him to public disgrace.
The final key to interpreting Hebrews 6:4-6 lies in the way these phrases are related to the
main sentence. Most versions use the word "since" or "because" as the connecting word.
It is impossible to restore to repentance those who have fallen away since they are
crucifying again the son of God and are holding him up to contempt. In the final
analysis such a translation makes repentance of willful apostasy impossible. The person
who purposefully denounces Christ can never be restored.
This interpretation has led to despair both on the part of people who thought this verse
prevented their ever coming back to Christ again and on the part of people who thought
persons they loved had crossed this eternal line that could never be erased. The fact that
an interpretation has brought spiritual despair does not make it wrong, but it should make
us want to be very certain that no other reasonable interpretation is possible.
Another very reasonable interpretation is not only possible; it is quite likely. The
grammatical construction that led to the translation "since" or "because" does not have to
be translated causally. In fact, most frequently that construction is translated temporally.
In verse 6 that would mean that it is impossible to restore to repentance those who have
fallen away WHILE they are crucifying again the son of God and are publicly
holding him up for contempt.
In support of this interpretation is the fact that the Greek grammatical construction for the
verb fallen away refers to a single event of rejecting Christ. However, the verbs for
crucifying again and publicly holding up for contempt are constructed to show a
repeated and on-going action. The continuous nature of those verbs suggests a temporal
meaning - while. Thus as long as one contemptuously and publicly rejects Christ, as long
as one lives a life of continual sin that requires a continual atoning death of Christ, there
is no repentance. But should one stop crucifying Christ again and stop publicly
humiliating him the possibility of repentance would be available.
Should the temporal interpretation be correct it is not a basis for a person to conclude that
they need not worry about taking care for the spiritual condition. "If it will always be
possible to repent then it is okay to sin," is the exact opposite of the conclusion the author
intended his readers to draw. The purpose of verses 4-6 was to motivate his readers to
stay true to Christ despite persecution. Any interpretation that is taken to give license to
believers to sin is a misappropriation of both the interpretation and word of exhortation
given by this author.
S.L. JOH SO , “ The author describes (in verses 4-6) a certain class of persons,
expresses a fact about them and then he gives the reason for that fact. These descriptions:
once enlightened
tasted the heavenly gift
become partakers of the Holy Spirit
tasted the good Word of God
tasted the powers of the age to come
are largely without parallel in the New Testament and the Bible as a whole. It would
be so helpful if we had these same expressions in other contexts for it would give us some
clues as to the meanings of these expressions. Thus, I think it is fair (and that my

128. Arminian friends would agree) to say that dogmatism on the meaning of these
expressions would be in very poor spiritual taste. However, in my view they reflect the
preliminary nature of the Old Testament revelation and it's fulfillment in the NT.
Once Enlightened?
He says "it is impossible for those who were once enlightened." What does it mean
to be enlightened? For some people "to be enlightened" would necessarily mean to be
converted. Now it is of course true that all people who are converted have indeed been
enlightened. However, the question is whether all who have been enlightened are
converted? Turn to Numbers 24 and listen to what is said about Balaam the prophet (the
NT makes clear that he was a false prophet).
umbers 24:4; 16
4 The oracle of him who hears the words of God, Who sees the vision of the
Almighty, Falling down, yet having his eyes uncovered, 16 The oracle of him who hears
the words of God, And knows the knowledge of the Most High, Who sees the vision of
the Almighty, Falling down, yet having his eyes uncovered.
Then in the NT we have 3 texts to which Balaam is referred:
Jude 11 Woe to them! For they have gone the way of Cain, and for pay they have
rushed headlong into the error of Balaam, and perished in the rebellion of Korah.
2 Peter 2:15 forsaking the right way, they have gone astray, having followed the way of
Balaam, the son of Beor, who loved the wages of unrighteousness;
Revelation 2:14 ‘But I have a few things against you, because you have there some who
hold the teaching of Balaam, who kept teaching Balak to put a stumbling block before the
sons of Israel, to eat things sacrificed to idols and to commit acts of immorality.
Clearly, Balaam had a great deal of the knowledge of the Lord God. He was a
prophet, that is one who gave prophecies. Furthermore, if you have ever studied those
prophecies you will find that they consist of 4 magnificent Messianic prophecies.
Balaam's prophecies are not dealing with insignificant things but rather with the coming
of the Messiah and the things that would be characteristic of His person and kingdom. So
out of his mouth have come some magnificent prophecies that are part of the Word of
God, yet the NT apparently regards Balaam among those who are lost. The point that I
am making is simply this: one can have a great deal of light and still not be a genuine
believer in Christ.
Tasted the Heavenly Gift
Unfortunately there are no parallels for this phrase of which I am aware. So
consequently we have to speculate in the light of the total gist of this book (since he is
talking about Old Testament things so strongly in this book), that probably this phrase
("tasted the heavenly gift") is a reference to understanding the truth of the New Messianic
Age into which the believers of the Epistle of the Hebrews have entered.
Partakers of the Holy Spirit

129. It is possible to partake of the ministry of the Holy Spirit in different ways. It is
possible to partake of the Holy Spirit as genuine believers do today, that is to receive the
Holy Spirit as the indwelling 3rd Person of the Trinity according to the promise our Lord
made in John 14:16-17 (
John 14:16-17
16 “I will ask the Father, and He will give you another Helper, that He may be with you
forever; 17 that is the Spirit of truth, whom the world cannot receive, because it does not
see Him or know Him, but you know Him because He abides with you and will be in you.
Thus, characteristic of this age is that every believer has the everlasting indwelling of
the Holy Spirit. However, "partakers of the Holy Spirit" in other ways may not
necessarily involve an everlasting indwelling. For example back in Heb. 2:3-4 we read:
Hebrews 2:3-4
3 how will we escape if we neglect so great a salvation? After it was at the first
spoken through the Lord, it was confirmed to us by those who heard, 4 God also
testifying with them, both by signs and wonders and by various miracles and by gifts of
the Holy Spirit according to His own will.
In other words, the author here acknowledges that he and his audience have already
known about the work of the Holy Spirit in the confirmation of the Word of God. The
Word that was confirmed "God bearing witness both with signs and wonders, and with
divers miracles, and gifts of the Holy Ghost, according to his own will." He refers of
course to mighty working of the Holy Spirit in the signs and wonders that characterized
the ministry of our Lord and that of the apostles. So to partake of that is to have been
there and that is indeed what our author is talking about for these people had lived in that
age. Like the Galatians 3:3, Paul speaks to them and says to them,
Are you so foolish? Having begun by the Spirit, are you now being perfected by the
flesh?
He defines what he means by "having begun by the Spirit" in the previous verse by
stating,
This is the only thing I want to find out from you: did you receive the Spirit by the
works of the Law, or by hearing with faith? (Galatians 3:2)
Then in verse 5 he writes,
So then, does He who provides you with the Spirit and works miracles among you,
do it by the works of the Law, or by hearing with faith? (Galatians 3:5)
So the early church experienced the outworking of the power of God in the ministry
of Holy Spirit through the apostles and so it could be said that in that sense they were
partakers of the Holy Spirit.
Tasted the Good Word of God

130. A similar expression to this one is found in Jer. 29:10 and 33:14; however it is not
specifically spelled out because it is found in a section where Jeremiah is laying great
stress on the New Covenant which is to come and the promises of forgiveness that are
related to it-those sovereign promises of the unconditional New Covenant. Thus, I would
suggest that what this phrase, "tasted the good Word of God", has to do with is the
Messianic Promises of the Old Testament. So to have tasted them is to have come to hear
of them and to have come to an understanding of them. I do not think that "to taste"
means "to sip" as if they only a little bit and if they had truly tasted and eaten them it
would have been different. In other words, I do not believe that this Greek word
geuvomaiwas intended to suggest it was not a full participation. Rather it is a reference to
the Messianic promises and these hearers (to whom the author speaks) have truly come to
understand what these promises are.
AN IMPOSSIBILITY, FROM ANY VIEW!
For many, we have before us a very difficult text. Those that view Jesus as locking
recalcitrant spirits
inside God's will are very foolish. If God could tolerate personalities unlike Himself in
His Presence, there
would be no need for the new birth, the remission of sins, and the presence of the Holy
Spirit. The very
concept of justification presumes the total unacceptability of sin in the presence of the
Almighty! The
necessity of the new birth affirms that "flesh and blood cannot inherit the kingdom of
God" (1 Cor 15:50).
Those who find it difficult to believe God will not "permit" some to "go on to perfection"
have not
considered the whole case. The Holy Spirit speaks powerfully to this point. "For it is
impossible for those
who were once enlightened, and have tasted the heavenly gift, and have become partakers
of the Holy
Spirit, have tasted the good word of God and the powers of the age to come, if they fall
away, to renew
them again to repentance, since they crucify again for themselves the Son of God, and put
Him to an open
shame."
Here is something that is "impossible." Let no person, then, attempt to introduce a
possibility where
God has affirmed there is none! Those locked in a backward motion--who have
descended beyond the
circumference of sensitivity--cannot be reclaimed! Even though they once participated in
the good things
of God, if they did not "go on to perfection," they shall lose their inheritance just as surely
as Jacob lost his,
and the unbelieving Israelites lost theirs.

131. Some people imagine that a mere decision guarantees eternal safety. Let them examine
this passage
with care. There is a level of genuine participation that can be forever forfeited by
lingering in the realm of
spiritual immaturity.
Once enlightened. The enlightenment of the soul involves a perspective of salvation. As
it is
written, "For God, who commanded the light to shine out of darkness, hath shined in our
hearts, to give
the light of the knowledge of the glory of God in the face of Jesus Christ" (2 Cor 4:6).
This is an experience
involving deliverance from darkness, or spiritual ignorance (Col 1:13). The "enlightened"
person sees the
world for what it is, is convinced of the nature of sin, and persuaded of the grace of God.
He is also certain
that Divine acceptance is attainable in Christ, by grace, and through faith.
Have tasted the heavenly gift. The word "gift" is here used to denote the entirety of
salvation.
"For by grace you have been saved through faith; and that not of yourselves, it is the gift
of God" (Eph
2:8). The word "taste" is not a light word, denoting superficial involvement. Rather, it is a
strong word,
describing genuineness in every sense of the word. Jesus is said to have "tasted death for
every man" (Heb
2:9). That certainly is not the depiction of a shallow experience. Those who have "tasted
of the heavenly
gift" have learned from experience that "God is gracious" (1 Pet 2:3). Such have realized
the joy of
forgiveness and Divine acceptance.
Have become partakers of the Holy Spirit. God has given His Holy Spirit to those in
Christ
(1 Thess 4:8). Because we are sons, His Spirit is sent into our hearts, crying Abba Father
(Gal 4:6). To
partake of the Holy Spirit is to enjoy His communion and fellowship (2 Cor 3:14; Phil
2:1). The blessed
Spirit "helps our infirmities" (Rom 8:26), coming along side, as it were, to help us
navigate through the
difficulties of life in the world.
Have tasted the good word of God. To "taste the good Word of God" is to be nourished
by
it: to have strength and joy imparted to us through our insight into Scripture. This
experience is living "by
every Word of God" (Luke 4:4). It is being made equal to the challenges of life,

132. encouraged in the good fight
of faith, and made joyful in the anticipation of glory.
Have tasted the . . . powers of the age to come. This is heavenly citizenship--being
brought
into the fellowship of "the general assembly and church of the first-born who are enrolled
in heaven, and
. . . God, the Judge of all, and . . . the spirits of righteous men made perfect, and . . . the
mediator of a new
covenant, and . . . the sprinkled blood, which speaks better than the blood of Abel" (Heb
12:23-24, NASB).
A lively sense of the unseen world grips the soul, and things that are not seen become the
focus of the
individual. When it comes to personal consciousness, the believer is more aware of
heavenly personalities
than of those in the world.
Some might imagine that there is safety in such experiences--that once they are attained,
the person
can never be lost. Such benighted souls forget that we are yet subject to "the wiles of the
devil" and a fallen
nature. We still sojourn in a "dry and thirsty land where no water is" (Psa 63:1). We still
have "this
treasure in earthen vessels" (2 Cor 4:7). The Holy Spirit Himself can still be "resisted,"
"quenched," and
"grieved."
Here is something that an experience-centered religion overlooks! By "experience-
centered," I mean
a religious posture that looks for something to happen to them. There can be no more
lofty experiences than
those here mentioned. Yet, they are a means to an end, and not the end itself. They are all
orienting us for
the world to come, in which we shall reign with Christ. They assist us here to prepare for
there.
If, however, they are viewed as great single blessings, and are not employed to make
progress into
the image of God's Son, they will soon be gone! The purpose of God is to conform us to
the Image of His
Son (Rom 8:29). To aid us in this monumental work, He has granted enlightenment, the
heavenly gift, the
Holy Spirit, the good word of God, and citizenship, in heaven. All are designed to
underwrite the good fight
of faith, helping us to "go on to perfection," where Divine fellowship is realized.
Those who "fall away" are those who "neglect so great salvation" (Heb 2:3). They are

133. not pressing
toward the mark, engaging in a fervent quest to "know Him, and the power of His
resurrection and the
fellowship of His sufferings, being conformed to His death; in order that they may attain
to the
resurrection from the dead" (Phil 3:10-11). The point of our text is simply this: a lack of
spiritual effort
gives the advantage to the devil. Digression is inevitable where progression is not made,
and there are no
exceptions to the rule!
The tragedy of this circumstance is that religion brought the Hebrews into spiritual
danger. They had
not, so far as we know, been flirting with immorality, or indulging in idolatry. Rather,
they were falling back
into a first-covenant-approach to God--one based upon procedure and conformity to a
code. If that approach
thrust them into danger, you can be sure that it does the same today.
It Is Impossible
When God says it is "impossible," to renew a person to repentance, that is precisely
what it is! God
has given us every advantage in Christ, but if we do not avail ourselves of His benefits,
they will do us no
good. This perspective is remarkably absent most everyplace I go. Myriads of people
entertain the notion
that a little amount of religious activity, and an allegiance to the institution is all that is
necessary to stay in
favor with God. They thus remain in a state of Scriptural illiteracy, and are unacquainted
with the ways of
the Lord. Their hearts are being draw toward the temporal order, and much of what they
receive in church
is nothing more than somewhat wholesome entertainment. The gravity of their situation is
obscure to them.
Actually, they are drifting away from God, away from grace, and away from power. The
world, like a silent
tide, is taking them away from the Lord that bought them. As they drift away from their
Lord, they are
becoming less and less sensitive to Him. Unless their course is arrested, eventually they
will drift to a place
where their conscience is "seared," and they are unable to hear the voice of the Lord.
By not availing themselves of Divine resources, "they again crucify to themselves the
Son of God,
and put Him to open shame." They have again cried, "Away with Him! Crucify Him!"
Those who do not
"go on to perfection" are in the process of resisting the Holy Spirit. They tear Christ out

134. of the recesses of
their hearts, and refuse to let Him reign over their hearts, minds, souls, and wills. They
insult God, pour
contempt upon His Son, consider the blood of the covenant an unholy thing, and grieve
and quench the Holy
Spirit of God. If all of that seems too strong, do not be deceived. This IS what happens
when a soul refuses
to make progress in the conformity determined by God. If we do not become like His
Son, we will not reign
with Him!
DIVINE REASONING
The Spirit does not let this matter go. The Hebrews had been resting in Law, and were
satisfied with
mere procedure--a posture occupied by far too many with whom we are acquainted. It is
unreasonable for
a spiritually unadvancing person to expect Divine approval. It is not right for them to
expect their prayers
to be answered, or to receive strength in the time of need. Such defies sound reason. Even
nature refuses to
allow us to entertain such folly. "For the earth which drinks in the rain that often comes
upon it, and bears
herbs useful for those by whom it is cultivated, receives blessing from God; but if it bears
thorns and
briars, it is rejected and near to being cursed, whose end is to be burned."
"Thorns and briars" are not merely sinful deeds, or the development of habits that
violate the moral
code of the Law. A focus upon things that "are seen" is a "thorn," because it violates the
entire thrust of
Scripture, the intercession of Christ, and the convincing power of the Holy Spirit. A
preference for the things
of this world--even apparently lawful things--is a "briar" to the soul. Left unaddressed,
these will eventually
dominate the heart and cut one off from God. The Lord has lavished His grace upon us to
a remarkable
degree. To neglect that grace in preference for "other things" (Mark 4:19) is not innocent,
and God will not
tolerate it!
If you cultivated and fertilized a field, only to have it yield a patch of briars and thorns,
what would
you do? And what will the Lord God do if He has poured Himself out upon us
abundantly, only to find us
immersed in the world, thinking as men, and living without heaven in view? How will it
go for those that
have once been tender to the Lord, but are now calloused and insensitive to Him. They

135. cannot long endure
His Word, and have no demanding appetite for "the things of the Spirit of God." How
does it set with God
when He has appointed a High Priest to continually represent the people to Him, while
some of them make
little or no provision for Him? The answer to these questions is obvious! Such people are
very close to being
cursed!
Let us not forget the point of this text. The salvation of God will not be effective in an
unreceptive
heart! A distracted spirit will NOT obtain the blessing! When we are not aggressive to
reach the goal, we
are actually losing ground, slipping back into a state from which recovery is eventuality
impossible. If this
single perception were generally known and embraced, it would have such an impact
upon our churches you
would not be able to recognize them.
SPIRITUAL OPTIMISM
The Spirit has pointed out how illogical it is to expect blessing while living at a distance
from God.
He has shown that such a posture violates the nature of God, as well as that of salvation
itself. The danger
in which the Hebrews found themselves was most serious. They were reverting to a
system of Law, which
permitted hard hearts and a distance from God--at least, that is what men think. Now a
strong appeal is made
to the slumbering spirits of men. Although they have been in a backward stance, He is
going to reach into
the depths of their spirit and seek to awaken the sensitivity they once possessed.
"But, beloved, we are confident of better things concerning you, yes, things that
accompany
salvation, though we speak in this manner." How glorious to have such "confidence." One
spark of
sensitivity can awaken a zealous return to the Lord! How we must capitalize upon the
hearts of God's people,
even when they are in a state of withdrawal! It was necessary to speak forthrightly and
sternly, but He will
not end on such a note. The writer knows that no thinking person wants to be rejected by
God! He knows
salvation comes with an inexhaustible supply of grace, and "all things pertaining to life
and godliness."
These are "things that accompany salvation." God can "strengthen us with might by is
Spirit in the inner
man, so that Christ may dwell in our hearts by faith" (Col 3:16). There is "grace to help,

136. in the time of
need" (Heb 4:16). It is still true, "If we confess our sins, He is faithful and just to forgive
us our sins, and
to cleanse us from all unrighteousness" (1 John 1:9). These are all "things that accompany
salvation."
There is no reason why these cannot be found in every believer!
What a blessed attitude to have--to be "persuaded of better things" in those that have
been drawing
back! How frequently this spirit is expressed in God's Word. We do well to appropriate it
for ourselves.
"And we have confidence in the Lord concerning you, that you are doing and will
continue to do what we
command" (2 Thess 3:4). " . . . having confidence in you all, that my joy would be the joy
of you all" (2
Cor 2:3). "I rejoice that in everything I have confidence in you" (2 Cor 7:16). "I have
confidence in you
in the Lord, that you will adopt no other view . . . " (Gal 5:10). "Having confidence in
your obedience, I
write to you, since I know that you will do even more than what I say" (Phile 21). The
power of such
expressions can be sensed by all that hear them.
GOD WILL NOT FORGET!
Here is why the writer had such confidence. He is saying he was persuaded God would
"permit"
their recovery from the snare of the devil. "For God is not unjust to forget your work and
labor of love
which you have shown toward His name, in that you have ministered to the saints, and do
minister."
Looking into their past, the writer finds a ray of hope. The Hebrews had once "ministered
to the saints," and
they were still doing so! How sensitive the Lord is to such conduct! Elsewhere the Spirit
admonishes, "So
then, while we have opportunity, let us do good to all men, and especially to those who
are of the
household of the faith" (Gal 6:10, NASB). God has appointed a High Priest over "the
house of God,"
having a special care for it. Those that have ministered to that house are, by virtue of their
care for them,
recognized by God. Of old time, a certain man was recommended to Jesus because "he
loves our nation,
and it was he who built us our synagogue" (Luke 7:5). How much more, those that have
shown favor to
those that are joined to the Lord!
"God is not unjust (unrighteous)!" Here justice is associated with mercy instead of

137. condemnation.
In Christ it is fulfilled, "Lovingkindness and truth have met together; Righteousness and
peace have kissed
each other" (Psa 85:10, NASB). And what is it that God will "not forget." The loving
work and labor
bestowed upon His people! You will remember Jesus associated eternal life and
condemnation with the
response of individuals to His people (Matt 25:35ff). I have often thought how rare the
consideration of
God's people is held in high regard in the institutional church. The absence of such regard
is a sign of serious
spiritual decline.
Can you believe, child of God, that he will NOT forget your work and labor of love? If
you can, that
recollection will help you make any required recovery. How blessed your memory is
when motivated by
truth.
WHAT IS WANTED FOR YOU
What is desired for the people of God? "And we desire that each one of you show the
same
diligence to the full assurance of hope until the end, that you do not become sluggish, but
imitate those
who through faith and patience inherit the promises." What a fitting conclusion for the
people of God!
Here the writer reveals the mind of God Himself. He wants the people to be noted for
their diligence. He
knows that slothfulness defeats the individual, robs the soul, and calls down the curse of
Almighty God. He
knows that properly directed diligence is always rewarded by the Lord.
But he also knows the value of "the full assurance of hope"--of knowing our status, and
being
persuaded of the reality of Divine commitments. Knowing who you are in Christ, and
being fully persuaded
that He can keep what you have committed to Him against that day, becomes a strong
incentive to
faithfulness. Too often faithfulness is preached from Sinai. Salvation, when correctly
seen, provokes us to
be faithful "until the end."
People speak of role-models. Well here are some good ones: "those who through faith
and patience
inherit the promises." They will not allow the world to dim their eye and slow their pace.
They are more
convinced of glory to come, than of imagined advantages in "this present evil world."

138. Their patience refers
to their perseverance, or continuation in the race. They have come "through tribulation,"
but they have
remained in the race!
To inherit the promises--that is the point! These are the appointed means of conforming
us to the
image of God's Son (2 Pet 1:3-4). The desire of the godly is that their brethren will inherit
the promises
that at last they will stand before the Lord without spot or wrinkle, or any such thing! It is
that their brethren
will have their part in the throne of Christ, ruling and reigning, world without end. If that
does not happen,
little else matters! O, how such thoughts are to be articulated!
CONCLUSION
Let it be clear to every soul, spiritual juvenility is fraught with danger. Simplistic views
of God,
Christ, and the glories of the world to come are overrated in our world. People that are
regularly subjected
to spiritual froth are not to be content with such a situation. Preachers and teachers that
dwell upon "the
principles of the doctrine of Christ," regardless of their seeming sincerity, have thrust us
into jeopardy. They
have made it more difficult for us to overcome the devil, run the race, and obtain the
promises. Those that
serve up a regular diet of milk are not our friends, and they are not God's ministers. Our
safety is found in
our progression toward glory. As we make advancement into the holy of holies, into the
very presence of
God, we come into the safety zone. We are only as safe as our faith is strong--and faith
cannot be made
strong by continually dwelling upon "the principles of the doctrine of Christ."
The tragic irony of this situation is that many of God's people are not even being
subjected to the
"principles." They are hearing about world issues, given humorous anecdotes, and
receiving pep talks to
pump life into a gasping organization. What shall be said of such activities at the
judgment seat of Christ?
I plead with you to be up and growing "in the grace and knowledge of our Lord Jesus
Christ." "Set your
affection on things above, and not on thins on the earth!" See to it that, having escaped
the corruption that
is in the world through lust, you do not come short of glory!

139. by Ray C. Stedman
Can spiritual life be lost once it has been received? That is a question which has divided
Christians for centuries. An imposing list of scriptural references can be made to support
either a yes or a no. But both cannot be right---unless the problem is our limited
understanding of God's process of salvation! Perhaps our situation is not unlike that of the
five blind men in Aesop's fable who each took hold of a different part of an elephant and
insisted the whole must be similar to only the part they could feel. Let us take another
tack and see if it helps to understand the issue.
Scripture frequently uses the analogy of physical birth and growth to picture spiritual
birth and growth. We have an example in Hebrews 5, where immature Christians are
likened to infants who need milk and not strong meat. If the spiritual life follows the
same pattern as physical life, is it not possible that there is a spiritual gestation period
between conception and birth? Is there not a time when new Christians are more like
embryos, growing little by little in the womb, fed by the faith and vitality of others, just as
a fetus lives by its mother's blood and sustenance?
Certainly we have all observed people who seemingly started well in the Christian life,
blossomed and grew rapidly as new Christians, and yet, after a while, lost their spiritual
vigor and faded away, sometimes into outright apostasy. This, of course, is just what the
Lord predicted in the parable of the sower. "Some seed," he says, "fell on rocky places
where it did not have much soil. It sprang up quickly . . . but when the sun came up, the
plants were scorched and withered because they had no root." But the point is: they did
spring up! There was life, but it could not bear the hot sun. As Jesus interpreted the
parable: "The seed that fell on rocky places is the man who hears the word and at once
receives it with joy, but since he has no root, he lasts only a short time. When trouble or
persecution comes because of the word, he quickly falls away." Not having a root would
correspond to the spiritual condition of not having any personal faith of his own. He lived
for a while only on the faith (root) of others.
Again we must ask, What was the life that brought that initial experience of joy? Was it
Spirit-given, or was it only a psychological response, coming from within the person
alone? We probably cannot answer that question with any certainty. A similar case exists
with the seed that fell among thorns and sprang up, only to be choked by the weeds which
Jesus said were "the worries of this life and the deceitfulness of wealth." These two
examples raise the possibility that there is Spirit-given life which is real and viable, but
depends on proper care to come to fruitbearing potential. It is only when it bears fruit that
it can be called genuine grain, and it may be lost before it reaches that stage. Certainly
Jesus said of the seed fallen in good soil that "it produces a crop." Viewing the parable in
this light would make it almost a parallel to the situation in Hebrews 6.
But let us return to the metaphor of birth. Do we confuse conception with birth? A fetus
may grow in the womb, fed by its mother's strength, but is that equivalent to birth? Of
course not! Birth involves a break with the mother's life and the beginning of an
independent existence that is peculiarly the infant's own. A newborn human may die after
birth, even as everyone certainly will die in the normal course of events. But here the
parallel with the spiritual must be altered, for many promises of Scripture powerfully
assert that once born into the Father's family there is no way to lose that life! "I give unto

140. them eternal life" says Jesus, "and they shall never perish!"
There is at least a hint of a prebirth spiritual gestation period in the promise of John 1:12
"Yet to all who received him, to those who believed in his name, he gave the right to
become children of God---children . . . born of God." Here a "becoming" process is
mentioned. This may be what Paul means when he writes to the Galatians, "My dear
children, for whom I am again in the pains of childbirth until Christ is formed in you"
(Gal 4:19). The critical question then becomes, When does an individual's faith become
truly his own? Is he or she living off the faith of others, drawing true spiritual grace and
life from them? This often seems the case with children raised in a Christian family. Their
faith, which seems real enough as they are growing, is not yet their own. Only when they
leave the family circle and are faced with the necessity of surviving in a hostile world do
they either come to personal faith themselves or, sadly, abandon all pretense of faith and
lose themselves in the world's unbelief.
The situation seems to be that borrowed faith, though real enough at the time to produce
many signs of spiritual vitality, can be lost. Others, observing this, draw the conclusion
that eternal life, once held, can be lost again. Theologians call that Arminianism, after a
Dutch theologian named Arminius who held this view. Certain Scriptures seem to support
it. But once faith truly becomes personal, it can never be lost, though it may waver and
grow very weak at times. That is the conclusion of Calvinists. But who can really tell the
difference? Only the Lord can! We must leave the matter then at that point, as Paul does
in his letter to Timothy: "God's solid foundation stands firm, sealed with this inscription:
'The Lord knows those who are his,' and 'Everyone who confesses the name of the Lord
must turn away from wickedness'" (2 Tim 2:19). God reads the hearts and knows whether
the faith being exhibited is borrowed faith or genuine; it is only when that inward faith
affects the outward life and the believer "turns away from wickedness" that we can tell it
is genuine faith.
In response to a question concerning our understanding of Hebrews 6:4-6 as it relates to
apostasy and eternal security.
Heb 6:4-6 (NAS) For in the case of those who have once
been enlightened and have tasted of the heavenly gift and
have been made partakers of the Holy Spirit, and have
tasted the good word of God and the powers of the age to
come, and then have fallen away, it is impossible to renew
them again to repentance, since they again crucify to
themselves the Son of God and put Him to open shame.
The "problem" of the text above is not just academic. We have seen it
happen.
A few years ago, a minister we knew renounced the faith and now calls himself a "post-
Christian". He says he "knows what he is doing" in terms of the ramifications of Hebrews
6:4-6. He has rejected the gospel, Christianity, and Jesus. And this scripture puts such
situations into crisp focus.
Of the many flames we get for our Bible study calling people to repent from witchcraft,
likely one a day is from someone who has "tasted the heavenly gift" and "trampled it
under foot". By this ratio--and direct encounter--we would guess that some 1/3 of wiccans
are "exChristians". And so it goes for Mormons, Jehova's Witnesses, and other cults.
So what are we to make of this? How can we be "eternally secure" and yet see people, in

141. plain fact, apostatizing?
Of these real life experiences, some take the view that these "defectors" were never really
"born again". And this may be true in a few cases. But this is disingenuous in most, and
perhaps a rationalization to force fit the square peg of reality into a pre-fab round hole of
doctrinal prejudice.
Does being born in the natural guarantee that you will live? Hardly, even if in most cases
birth does result in life. In the parable of the sower, was not the seed good? And yet three
out of four did not make it. Jesus was keen to point out these contingencies to us. Is this
really so hard to grasp, since we have been told it over and over and in so many ways?
The issue here is not of the "sin and lose your salvation" silliness of some groups.
Scripture makes it clear that those who seek Him He will not cast out; He will forgive and
accept--unless they blaspheme the Holy Spirit.
What is in view here is apostasy. It is a deliberate and willful renunciation of the gospel
of salvation. Once done, there is NO TURNING BACK--thus the silliness of some UPC
Pentecostals. If this verse applies at all, we have to take the conclusion seriously. There is
NO MORE remission of sins. Give it up.
Minus the case of apostasy, scripture enjoins us to take our salvation as secure--in that it
depends on God's faithfulness, not ours. Thus, to doubt our security in Christ (if we are
really seeking and following Him) is to doubt God. It is a failure of faith in the moment.
Even this will be forgiven, as we will see in a moment, but we should aim to please God
by faith.
Note the "break" in the pattern of conditional statements in the deliberately constructed
verse below.
2 Tim 2:11-13 (DVP) Here is a trustworthy statement:
13 [11b] If we died with Him, we will also live with Him;
14 [12a] If we endure, we will also reign with Him;
15 [12b] If we deny Him, He also will deny us;
16 [13a] If we are faithless, He remains faithful, for He cannot deny
Himself.
In the first case [11b], we follow and God does for us what He did for
Jesus. In the second [12a] our steadfastness is rewarded as you would
naturally expect. Jumping down [to 13a] we see that if our faith fails us
(and whose does not among us "little faiths") then God will still be
faithful, for it is His nature. But notice the third statement in [12b] which
seems out of phase with the rest. And what could be more clear? Jesus said
just this in Luke 12:9 and Matthew 10:33, among other places, and here it
is again.
There is no escaping the clear and repeated descriptions of Heb 6:4-6. People can reject
Christ, even after "tasting the heavenly gift"; after having been "made partakers of the
Holy Spirit"; after having "tasted the good word of God"; after experiencing Kingdom
"powers". How much more clear or descriptive could this text be?
Is Scripture wasting words on some theoretical but not possible contingency--as some
have suggested that this is all Heb 6:4-6 means? Is the Holy Spirit sort of pontificating on

142. an unlikely contingency for an imaginary universe that we need not concern ourselves
with--as some seriously assert? Or is God speaking words that will judge men eternally?
John 3:11 (NRS) "Very truly, I tell you, we speak of what
we know and testify to what we have seen..."
Take the minister, mentioned at the start. In the past, Laura and I have
prayed with this man, meditated on scripture, wept, etc. He went to
seminary and served in several churches and ministries, hobnobbed with
noted leaders of Christianity, etc. Now he has apostatized. He has painted
a "NO" sign over Jesus on his t-shirt; and mills around the parking lot of
his former church placing diatribes slandering God on people's
windshields. Shall we now say he was not really a believer to begin with? I
cannot believe this for one minute without dulling the reality of the
situation. He knows better, but has discovered he does not like God very
much. Too holy. Too perfect. Too dead-set on making people like Him, or
else. So he rejects God, and God will reject him.
As for us, how should we respond? Should we pass final judgment on him? Is not God's
word sufficient for that? He knows it as well as we do; shall we teach him what he
already knows?
Perhaps your question is not academic, but personal. Perhaps you think you have
committed "the unpardonable sin" and apostatized. If so, and if there is any spark of love
for God left in you, then go with it as the last striving of the Holy Spirit. It may well be
your last chance. For all of us are some mixture of faith and doubt, and yet God is saving
us and enduring all of our continued sins because He is in covenant with us. Only let us
not deny Him--or if we have already, let us quickly repent if the Lord so leads us.
2 Sam 12:21 (GLT) And his servants said to him, "What is
this thing you have done? You fasted and wept because of
the living boy, yet when the boy is dead, you have risen up
and have eaten food?" And he said, "While the boy was
alive, I fasted and wept. For I said, 'who knows? Jehovah
may be gracious to me and the boy may stay alive.' And
now he has died. Why this, that I should fast? Am I able to
bring him back again?"
In the situation with the minister, mentioned above, we have not lost all
hope. God can save to the uttermost, and we cannot judge his eternal soul.
Still, we must take the form of his words seriously and treat him in
obedience to scripture as an apostate, and warn him (if he gives us another
chance) that he had better "kiss the son" in a very different sense in the
future, than he has in the past.
Ps 2:11-12 (NKJ) Serve the Lord with fear, and rejoice with
trembling. Kiss the Son, lest He be angry, and you perish in
the way, when His wrath is kindled but a little. Blessed are
all those who put their trust in Him.
Luke 22:48 (NRS) But Jesus said to him, "Judas, is it with a kiss that you are betraying
the Son of Man?"
This subject has a lot to do with the fear of the Lord and with the

143. sovereignty of God. It is with these thoughts I will leave you to reflect on
your state of peace before Him with whom we all must deal. For sin and
failure come to all of us. The question is not so much of sin, but of
whether or not we believe in the Son of God. If we do, we receive His
love, and this puts us at peace with our Creator and "covers a multitude of
sins".
For what does it mean to "lose your salvation"? Salvation is Jesus' name, Yeshua (Mat
1:21). If we run back to Jesus, we have salvation. Salvation is a person, not merely a
concept. We either have Him or we don't. And if He still beckons, let us leap at the
chance of allowing Him to establish peace with us.
Consider that Jesus prophesied that both Judas and Peter would sin grievously. Taken on
the whole of Jesus' recorded teaching, Peter's sin of denial may well have been the worst
of the two. Had not Jesus clearly said, "If you deny me I will deny you before the Father"?
(Mat 10:33). And yet Peter was restored. Judas was not. Why? Both had the unique
privilege of walking and talking with Jesus in intimate friendship and encounter. Judas
saw the supernatural miracles, cast out demons, etc. (We are told that he was dipping into
the till, but not that he alone was not given the Spirit among the Twelve. In fact, Acts
1:17 tells us specifically that Judas "shared in our ministry".) He was given much grace,
but Jesus said His destiny was set ahead of him. Jesus even told him to go and do what
He did (John 13:27).
If we have sinned in some shameful way, will we be a Peter or a Judas? Of this we can be
sure: God knows the beginning from the end, and not one person that He has chosen will
fall from His grasp. But He also knows who will eventually spurn Him, even after
"tasting of the heavenly gift". He knows who is chosen eternally, we do not. Thus, let us
not arrogantly presume our own destinies unless God has spoken to us. Rather, let us
acknowledge His great power and election, and live our remaining days in godly fear and
complete reliance and dependence on Him. For is it really up to Him, not us. And what
He has chosen will play out as inexorably for us as it did with Judas and Peter.
We will see what God's will is for us in the days to come.
Job 23:13 (NIV) "But he stands alone, and who can oppose
him? He does whatever he pleases."
Prov 9:10 (GLT) The fear of Jehovah is the beginning of wisdom.
Ps 115:3 (NIV) But our God is in heaven; He does whatever He pleases.
Ecc 8:3 (NRS) Do not be hasty to go from before him. Do not take a stand in an evil
thing, for he does whatever he pleases.
Rom 9:20-21 (NKJ) But indeed, O man, who are you to reply against God? Will the thing
formed say to him who formed it, "Why have you made me like this?" Does not the potter
have power over the clay, from the same lump to make one vessel for honor and another
for dishonor?
Col 1:21-23 (NRS) For in him [Jesus] all the fullness of God was pleased to dwell, and
through him God was pleased to reconcile to himself all things, whether on earth or in
heaven, by making peace through the blood of his cross. And you who were once
estranged and hostile in mind, doing evil deeds, he has now reconciled in his fleshly body
through death, so as to present you holy and blameless and irreproachable before him--
provided that you continue securely established and steadfast in the faith, without shifting
from the hope promised by the gospel...

144. 2 Pet 1:10 (NIV) Therefore, brothers and sisters, be all the more eager to confirm your
call and election, for if you do this, you will never stumble.
STEDMAN, “What a sobering passage!
There is, first, the elaboration of an awful possibility. It is impossible to restore again to
repentance these who experience certain Spirit-given blessings, if they shall fall away.
The problem of the passage is: How can anyone experience all of this and not be
Christian? And, if he is Christian, how can he fall away, without any hope of restoration?
It is over these issues that the battle has waged hot throughout the Christian ages.
It is important to see that all of this passage hangs upon the three words, if God permits:
"This we will do, if God permits." Here is the danger of prolonged immaturity, of
remaining in one place all your Christian life. It suggests that you may be one of those
whom God will not allow to go further; we have already seen in Chapter 3 that God has
said of certain ones, "I swear in my wrath, they shall never enter my rest."
Can we take these expressions here as describing anything other than Spirit-produced,
authentic Christian life? Look at them again:
"Those who have once been enlightened." That means, to have their eyes
opened to their own desperate personal need, to realize they are in a lost
world and need a Savior. That is being enlightened.
"And have tasted the heavenly gift." What is the heavenly gift? Obviously, it is the gift
God gave from heaven. "God so loved the world that he gave his only begotten Son. "
These are those who have known a personal encounter with Christ, they have "tasted of
the heavenly gift."
"Become partakers of the Holy Spirit." That is more than to be influenced by the Holy
Spirit, it is to become companions of him, fellow travelers.
"They have tasted the goodness of the word of God." That means to enter into the joy of
the promises of God.
"And the powers of the age to come," i.e., they have already experienced the miracle of
release and deliverance in their life.
Yet the sentence stands, "when they commit apostasy" (not if, there is no if in the original
Greek) it is impossible to restore them. Their case is hopeless!
The immediate question here is not, "Why can they not come back? We will look at that
in a moment, but first we must ask, How can they fall away after such a God-honored
start as this?
I should like to propose an explanation of this which has long haunted me. I would like to
raise a question for you to wrestle with which more and more suggests, at least to me, the
correct explanation of this phenomenon. We have already noted that Scripture frequently
uses the analogy of human birth and growth to explain spiritual birth and growth. We
have that even here. The use of milk by children is an analogy drawn from the physical
life. Here is the question I would like to ask: Is it not possible that we frequently confuse
conception with birth?
If the spiritual life follows the same pattern as the physical life, we all know that physical
life does not begin with birth. It begins with conception. Have we not, perhaps, mistaken
conception for birth, and, therefore, have been very confused when certain ones, who
seemingly started well, have ended up stillborn? Is there in the spiritual life, as in the
natural life, a gestation period before birth when true Spirit-imparted life can fail and

145. result in a stillbirth?
Is there not a time when new Christians are more like embryos, forming little by little in
the womb, fed by the faith and vitality of others? Perhaps this is what the Apostle Paul
means when he writes to the Galatians, "My little children, I stand in doubt of you. I am
travailing in birth again until Christ be formed in you," {cf, Gal 4:19}.
If this be the case, then the critical moment is not when the Word first meets with faith,
that is conception; that is when the possibility of new life arises. But the critical moment
is when the individual is asked to obey the Lord at cost to himself, contrary to his own
will and desire. When, in other words, the Lordship of Christ makes demand upon him
and it comes into conflict with his own desire and purposes, his own plans and program.
To put it in terms of what is used of the Lord Jesus in Chapter 5, we are called upon to
learn obedience at the price of suffering. That is the true moment of birth. "If any man
will come after me," said Jesus, "let him deny himself, and take up his cross and follow
me," {Matt 16:24}. In grace, the Lord may make this appeal over the course of a number
of years. But if it is ultimately refused, this is a stillbirth. The months, and even years, that
may be spent in the enjoyment of conversion joy was simply Christian life in embryo. The
new birth occurs, if at all, when we first cease from our own works, and rest in Jesus
Christ. That is when the life of faith begins.
If this step is refused and the decision is made to reject the claims of Christ to Lordship
and control, there follows, as Hebrews points out, a hardening, blinding process which, if
allowed to continue, may lead such a one to drop out of church, and in effect, to renounce
his Christian faith. Though only God knows the true condition of the heart, if that occurs,
the case, he says, is hopeless.
Is this not what the Lord Jesus describes in that parable of the sower in Matthew 13?
"Some seed," he says, "fell on rocky ground" {cf, Matt 13:20} (not gravelly ground, but
ground where there was an underlying layer of rock). These are those who receive the
word with joy and endure for awhile, but when persecution or tribulation arises,
immediately they fall away.
This brings us to the explanation for this hopelessness, this impossibility of return. "It is
impossible to restore them if they then commit apostasy, since they crucify the Son of
God on their own account and hold him up to contempt." Why is it that God will not
permit them to go on in understanding more truth? It is simply because, as far as they are
concerned, they are re-crucifying Christ. They are repudiating the principle of the cross.
They become, as Paul terms it in Philippians, "enemies of the cross of Christ," {Phil
3:18}. From that point on their lives deteriorate and they shame the profession they once
made.
Years ago, at the close of World War II, I frequently attended Saturday night meetings in
the Church of the Open Door in Los Angeles, sponsored by Youth For Christ. A brilliant
young man was the leader of the meetings and a frequent speaker at them. His name was
Chuck Templeton. He had a gift for articulation and I heard him give several wonderful
messages, simple, clear expositions of the meaning of the cross of Christ, and the offer of
life in Christ Jesus. Saturday after Saturday I saw young people come down the aisles to
receive Christ in those meetings. But some time after that Chuck Templeton entered a
seminary, where he began to drift from his faith. He served for awhile as a national
evangelist for his denomination. Finally, he quit the ministry entirely, and later openly
and publicly renounced all faith in Jesus Christ, and went back into secular work. I do not
know where he is now, but he no longer makes any Christian profession.

146. Is he a case like this? Only God knows the answer, but he could be. John tells us there are
certain ones "who went out from us, but they were not of us; for if they had been of us,
they would have continued with us; but they went out, that it might be plain that they all
are not of us," {cf, 1 Jn 2:19}. There is a conversion of the head that never reaches the
heart.
This is Palm Sunday. This is the day we celebrate the Lord's triumphal entry into
Jerusalem. I doubt if he would ever have called it a triumphal entry. He probably would
have referred to it as a Day of Sorrows. That was the day when he left the donkey's back
to go into the temple and, for the second time in his ministry, clean out the money-
changers and the filth that had accumulated in his Father's house. It was then that he
stopped the offerings of Israel and would not permit any man to offer sacrifice in the
temple. Then he went up on the Mount of Olives and, looking out over the city, his heart
broke in yearning over that wretched city, and he cried out those unforgettable words, "O
Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you! How
often would I have gathered your children together as a hen gathers her brood under her
wings, but you would not!" {Luke 13:34 RSV}. The tears coursing down his face, he
wept for the city. One week later he was nailed to a cross outside that very city's gates.
Where was the multitude that greeted him when he came on the triumphal entry? Oh, they
were there, but they were the ones who were now crying out, "Crucify him, crucify him!
He said he was the Son of God, let him save himself!" {cf, Luke 23:35}
We have another picture of this apostasy in the case of Judas who for three years
accompanied the Lord in his ministry, was sent out with the Twelve, and given power to
heal, to cast out demons, to preach the gospel. But at the end, despite the manifestations
of Spirit-given power, there was no faith and he turned and went out into the dark night of
betrayal.
The last word on this is the illustration of its reality, the account of the two plots of land
which have drunk in the rain. It is a very simple illustration, and it parallels the parable of
the sower that our Lord told. There were two plots of ground, side by side, both
containing good seed. The rain falls on each. One brings forth fruit but on the other the
good seed sprouts but because it has no root, some of it dies and the thorns and thistles
take over and choke out the rest. The rain pictures the Spirit-given blessings of Verses 4
and 5. What good does more rain do on ground like that? It can only mean more thorns
and thistles. This is why God will not permit someone to go on in truth until he ceases his
own works and depends on his. It is the principle of faith that alone will receive anything
from God. The whole of Scripture testifies to it. For those who refuse to act on that, the
end is to be burned.
Here is the warning. There is nothing left for them. They cannot go back to the Levitical Law
and expect God to honor their worship because they have turned from the One who fulfilled
the Law. They cannot go back to the Temple and offer a sacrifice, since they have already
rejected the Ultimate Sacrifice.
Indeed, if they turn their back on Christ at this point, they cannot even come back to Him,
since there is nothing more to draw them. They have already rejected everything that God has
to offer. They have entered the realm of unbelief. They have passed the point of highest
revelation.
6:4 Some have made the point that Jesus' tasting of death (2:9) clearly describes a full and

147. complete death. Therefore, they argue, tasting the heavenly gift must mean an actual
participation in the life of Jesus. But "taste" (Gk: geuomai) is not always used in this way.
In Matthew 27:34 it refers to Jesus' tasting the wine that was offered him on the cross but
refusing to drink it. Thus here and in 6:5 "tasting" may indicate something only partial.
HAWKER 4-12, "(4) For it is impossible for those who were once enlightened, and
have tasted of the heavenly gift, and were made partakers of the Holy Ghost, (5) And
have tasted the good word of God, and the powers of the world to come, (6) If they shall
fall away, to renew them again unto repentance; seeing they crucify to themselves the
Son of God afresh, and put him to an open shame. (7) For the earth which drinketh in
the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is
dressed, receiveth blessing from God: (8) But that which beareth thorns and briars is
rejected, and is nigh unto cursing; whose end is to be burned. (9) But, beloved, we are
persuaded better things of you, and things that accompany salvation, though we thus
speak. (10) For God is not unrighteous to forget your work and labor of love, which ye
have showed toward his name, in that ye have ministered to the saints, and do minister.
(11) And we desire that everyone of you do show the same diligence to the full assurance
of hope unto the end: (12) That ye be not slothful, but followers of them who through
faith and patience inherit the promises.
In the opening of this paragraph, we have those memorable verses of scripture, which,
for want of due attention to divine teaching, by the perversion of some, and the mistaken
apprehension of others, have given rise, to much anxiety, in weak minds, through the
slenderness of their faith. There can be no doubt, but that God the Holy Ghost is
drawing the portrait of finished hypocrites; for there is not a single feature, in the whole
of what is represented, of those falling away, which belongs to a child of God. The
persons here described, under such a flaming profession, never were in grace; and
therefore impossible to have fallen from grace. They fell from a profession only, and as
such, it became impossible to renew them again to repentance. As the subject in itself is
so highly important, and as a right apprehension of the Lord’s words, is so truly
interesting to every regenerated child of God, and, especially, the weak in faith, I shall
hope the Reader’s indulgence, if I enter upon the whole of it, very particularly. For my
own part, I am very fully convinced, that the passage, hath not one reference whatever to
the Church of God: that the Lord the Holy Ghost is speaking of hypocrites, and the
unregenerate only; and that the whole subject, if duly considered, is calculated more to
comfort, than to distress the Lord’s people. May God the Spirit, the blessed Author of his
holy word, be our Teacher in it, and guide both Writer and Reader of this Poor Man’s
Commentary, into all truth.
And here I beg the Reader, again to remark, what I have so often observed to him, in the
course of this little work; that God the Holy Ghost is writing this whole Epistle to the
Church; to them who are the heirs of salvation. This is a great point always to have in
view, and to keep in remembrance, as we prosecute every part of this Epistle. See Heb 1:
Heb_1:2-3; Heb_1:9; Heb_1:14.
Let me next desire the Reader, to look back to the concluding verses of the preceding
Chapter, where he expressly speaketh to the Church, as being in grace, though weak in
the faith. The Lord tells them, that when for a time they ought to have been teachers,
they were so weak in faith, and their progress in the divine life, had been so
inconsiderable, that they need, like little children, to go over their first lessons again. See
Heb_5:12 to the end. And hence, the Lord opens this Chapter, with bidding them to
leave the first principles of doctrine, and go on to perfection, namely, to Christ himself,

148. Heb_6:1. Now let the Reader pause, and ask himself, whether the very expressions,
which the Lord the Holy Ghost here useth, towards the Church, do not very, fully prove,
that they were in grace, though in a low and languishing condition? How could they be
said, that for the time they ought to have been teachers, if they themselves had never
learnt? How could even milk suit them, if they were dead in trespasses and sins? Mark
these things as proofs, from the Lord the Spirit himself, that the persons to whom he
wrote were considered by him as regenerate.
Thirdly. Let the Reader further observe in this paragraph that while the Lord is speaking
of the impossibility to renew hypocrites, who made a flaming profession of godliness,
but never had felt the power of it; the Lord at the same time is speaking to the Church,
and calling them beloved, concerning whom he was persuaded better things, and things
which accompany salvation; that they had ministered to the saints their labor of love,
and that they were still ministering; and that God would not forget it! And hence, having
before called upon them, to forget first principles, and go on to Christ; they would now
shew the same diligence to the full assurance of hope unto the end: and no longer be
slothful, but followers of them, who through faith and patience inherit the promises.
And in a following chapter, the Lord bids them, to call their former days to
remembrance, in which, after they were illuminated, they endured a great fight of
affliction. And therefore, as they knew in themselves, that they had in heaven a better,
and an enduring substance, they should not cast away the confidence, which hath great
recompence of reward, Heb_10:32-35.
Let the Reader ponder well, these features of character in the Church, to whom God the
Holy Ghost sends this Epistle; and mark in them, the clear testimonies which they carry
with them, of being in a state of regeneration. And when he hath duly considered this
point, I will next request him to attend to the several outlines, which the same Almighty
Lord hath drawn of those unregenerate, concerning whom he speaks in those verses. Let
us look at them one by one.
And first. They are said to have been once enlightened. By which I apprehend is meant,
an enlightening in head-knowledge. And it is astonishing to conceive to what lengths
men, who have been accustomed to sit under the sound of the Gospel may go, in this
way, without possessing an atom of saving grace. But the doctrine of Christ, in insisting
on the new birth, throws to the ground all, and every pretension short of this, Joh_3:7. It
is with the heart, man believeth unto righteousness, Rom_10:10. If head-knowledge
would make wise unto salvation, the devil himself would be in a salvable state; for he
told Christ, he knew him, Mar_1:24. I presume no one will venture to call this
enlightening, a mark of regeneration.
Secondly. They are said to have tasted of the heavenly gift. Yes, Christ is the heavenly
gift, in the Gospel sent down from heaven. And these hypocrites had so far tasted it, as to
dislike it. Redemption by Christ’s blood, and righteousness alone: no Pharisee will relish,
but, like children, which nauseate medicine, though it tendeth to heal, yet spit it out of
their mouth. Here again, we find no mark of real grace.
Thirdly. They are said to be made partakers of the Holy Ghost. This, in the first view,
carries with it somewhat more plausible; but when looked into, is but seemingly so, for it
hath no more of real saving grace, than the former. everyone may, in one sense, be said,
to be made partakers of the Holy Ghost, who is brought under the preaching of the
Gospel, and partakes in the ordinances and means of grace. They whose carcasses fell in
the wilderness, as well as the faithful, whom the Lord brought into Canaan were all alike
partakers of the Manna, and drank of the Rock, and had the carnal ordinances of the
worldly sanctuary, Heb_9:1. But, none except the chosen seed, eyed Christ in all. Nay,

149. further, some there have been in all ages of the Church, which may be said to have been
made partakers of the Holy Ghost, in his outward gifts of working miracles; and who yet,
were never partakers of the Holy Ghost, in his inward regenerating grace. The magicians
in the court of Pharaoh, to a certain degree, were permitted to exercise power; and Judas
in the college of Apostles, without all doubt, had the same faculty, in outward acts with
them, Luk_9:1. But in the midst of these, there was no inward work of God the Spirit on
either; and the new-birth is the only infallible character.
Fourthly. Those persons are said, to have tasted the good word of God and the powers of
the world to come. Not drank into the spirit of those precious things; not relished them.
The Holy Ghost dwells particularly on tasting, as if to shew their aversion. They tasted of
the good word of God, so as to manifest their more deadly hatred to it; and they heard
enough of the powers of the world to come, as in their consciences to believe there is an
hereafter, in which it will be well with the righteous, and ill with the wicked; but, like
Balaam, though sufficiently convinced of those solemn truths, as now and then to send
forth the wish to die the death of the righteous, yet never awakened by grace to live their
life, Num_23:10.
Reader! pause over those portraits of character, for they are truly awful, and perhaps
much more general than is imagined. But what hath the child of God to do with such
things, in whose spirit the Holy Spirit heareth witness that he is born of God? They are
indeed very awful monuments for the children of God to contemplate, as they pass on
their pilgrimage state. We behold in them to what an height of elevation nature may go
in a way of resembling grace. And they ought to serve, as no doubt God the Holy Ghost
intended them to serve, to make the regenerated the more awakened, to leave the first
principles of the doctrines, and press on after Christ. But while such clear marks are
discoverable between nature and grace, surely the children of God ought not to confound
one with the other. To be led into the conclusion, that there may be a falling from grace,
because men who never were in grace, have for a while taken up with a profession, and
then dropped it, is forming conclusions from false premises. Nature, in her highest
attainments, is but nature. Nothing can rise above its level. It is very possible, that by
hearing sermons, attending the means of grace, and the like, the understanding may be
much enlightened. The young man in the Gospel, who came to Christ, at first, seemed to
look fair for heaven. Paul, the Apostle, while a Pharisee, thought himself not far from
glory. But in both, at the time, there was not a single act of renewing grace wrought in
their heart. The unregenerate mind is still carnal, and enmity against God. The tiger,
though chained, is the tiger still. Nothing short of the new-birth is grace. Where this is, it
is impossible to fall away, for the Scripture saith, that the highly beloved objects are
made partakers of the divine nature, having escaped the corruption that is in the world
through lust, 2Pe_1:3-4. Where this is not, the most flaming profession will go out in
obscure darkness. They have the form, but not the power of godliness, 2Ti_3:5.
Before I dismiss this view of the subject, I would add one observation more, by way of
confirming what hath been said, namely, that in all that is said of those hypocrites, there
is not a single circumstance, even hinted at, of those precious fruits and effects being
found in them, which arise from grace in the heart, and where a saving act of
regeneration hath passed upon the soul. In this whole account of being enlightened, and
having tasted of the heavenly gift, we read nothing of faith, or love, an adherence to
Jesus, or affection to his people; not a word of an holy life and conversation, all which
are the sure consequences of the new-birth. But, all that is said from beginning to end is
no more than what may be said of mere professors only, who are like clouds without
water, carried about with mere wind of doctrine; who, though they have a name to live,

150. are virtually dead before God.
Hence, as is here said, if they fall away from, this profession, and openly deny it, and (as
hath been seen in many instances,) after having put on a sanctity of appearance, and by
restraints induced by the fear or praise of men, have for a while seemingly escaped the
pollution which is in the world through lust, at length return, like a dog to his vomit, and
as the sow that was washed, to her wallowing in the mire; they only manifest that all that
was before seen of them, was but the efforts of nature, not grace. And how shall they be
rendered again to the same profession? The thing is impossible. They may indeed, like
Judas, repent themselves, and do as he did, hang themselves; but the Lord will not grant
to them his grace of repentance, in the regeneration of the heart. And for this plain
reason. They do in effect, by their denial of that faith they once owned in head, though
felt it not in heart, crucify to themselves the Son of God afresh, and put him to an open
shame. For as, when the Gospel of Christ was preached, and made known to them, that
is, when they were once enlightened with the head knowledge, that the Son of God had
been crucified for his people; and their sense and understanding, though not their
affections, were gained to the acknowledgment of those glorious truths, connected with
Christ and his great salvation; they professed to receive them, and believe them; but now
by their apostacy from the truth, as it is in Jesus, they crucify to themselves the Son of
God afresh, either by denying his Godhead as the Son of God, or that his offering on the
cross was not a sufficient sacrifice for the redemption of his people; that he hath not
risen from the dead; salvation is not finished, and somewhat more is needed for
justification before God in either, or all of these, or the like objections, this is to crucify
the Son of God afresh, and put him to an open shame. And utterly impossible is it, in
such cases, to renew such men to repentance. I beg the Reader to mark the expression,
they crucify to themselves. Yes! in their apostacy and denial they fully prove Christ was
never crucified for them; for they have no part, nor lot in the one all-sufficient sacrifice
of Christ upon the cross; and therefore they insult the soul-travail and agonies which
Christ sustained by their despising the efficacy of his blood. Such become hardened in
iniquity, and their last end is worse than the first.
The figure of the earth drinking in the rain, is a beautiful similitude in a way of further
illustration. For, as the rain falls alike on the earth, both where the pure herbs are, and
where the thorns are; so the dew of the Gospel descends upon the whole visible Church,
both real and nominal. But while the regenerated, under the genial influence, bring forth
to the glory of God; the mere professor only sends forth nothing but the rank weeds and
briars of the state of nature, unredeemed from the curse, and whose end is to be burned.
And the next verse, wherein the Apostle calls the Church beloved, and declares his
persuasion of better things concerning the members of it, is so utterly opposed to what
went before, as can hardly be reconciled, upon any other idea, than that the Holy Ghost
intended the whole representation he hath here made of such flaming profession void of
all vital godliness, but as a matter of comfort to the Lord’s people under all their short
comings and attainments. For, slender as their growth had been, yet they had truly been
regenerated. Babes as they still were, yet this argued the new-birth. So that there is, and
ever must be, an everlasting difference between the falling away of professors, who never
were in grace, and those whom the Lord hath quickened. For while the child of God,
when born of that incorruptible seed which liveth and abideth forever, (and must so live
and abide forever, however dormant to our view, the spiritual seed sometimes appears,
because it remaineth in him, 1Pe_1:23; 1Jn_3:9) hath a renewed nature, the Scriptures
nowhere speak of mere professors, amidst all the high elevations of nature, as being
born again. The stony ground hearers receive the word with great joy, but no fruit
followed, because they had no root. And when those flashes of joy subsided, they soon

151. died away. Hence the Prophet speaks, There shall be no more thence an infant of days,
nor an old man that hath not filled his days, for the child (regenerated) shall die an
hundred years old; but the sinner, being an hundred years old (yet unregenerated) shall
be accursed, Isa_65:20.
Such, then, according to my view of this blessed Scripture, appears to be the doctrine
contained in it. The Holy Ghost is writing to the Church, considered in a state of
regeneration; not unsimilar to the same purport as when writing to the Corinthians;
babes in Christ, but yet too much occupied in worldly things, and of consequence,
making slow progress in spiritual attainments, 1Co_3:1-2. He tells them, in opening his
Epistle, in confirmation of their new birth, and justification in Christ, that Christ had by
himself purged their sins; and that they were heirs of salvation, Heb_1:3; Heb_1:14, that
Christ had not taken the nature of angels, but the seed of Abraham, on their account;
and that, having himself suffered, being tempted; he knew how to succor them that were
tempted, Heb_2:14; Heb_2:18, that they were partakers of Christ, as a rich blessing not
to be lost, and therefore were to hold fast their confidence of hope firm to the end, Heb_
3:14. And that having such an High Priest as the Son of God, passed into the heavens,
they were to come boldly to the throne of grace, and obtain mercy and find grace to help
in time of need, Heb_4:14-16. These, and the like things, they had been assured of in the
preceding chapters; and in this the Lord tells them, that now they ought to go on to
perfection, because they might, according to the time they had been in grace, have been
teachers; which is a plain proof that they had not only been taught of God, and
consequently regenerated; but that they had been a long time in a state of conversion. So
that as the Holy Ghost, by the Apostle, in the close of this account blessedly saith, when
he called them also beloved, we are persuaded better things of you, (than of those
Apostates,) and things that accompany salvation, though we thus speak: that is though
we thus speak of your slow progress in the divine life. And the Lord adds that God’s
faithfulness and love are engaged to them, for they had ministered and still did minister
to the saints of God, as saints of God. An account of which we have, Heb_10:32 to end,
and which is spoken as the effect of their early days conversion. I beg the Reader to turn
to that Chapter, in proof. So that upon the whole, however low the waters of the
sanctuary then ran to their view, for their comfort, yet they were in grace, and the Lord
considered them as such, and charged them to be no longer slothful, but followers of
them, who through faith and patience inherit the promises.
And now, my brother, in summing up the whole, I commend you to the grace of God,
wherein (if in regeneration) you stand, that you may rejoice in hope of the glory of God.
Painful and humbling ask is to a child of God, to feel such continual deadness of soul,
such coldness of affection, the little growth in grace, yea, as it sometimes appears to you,
rather growing imperfections, and under which you groan continually; nevertheless,
these all differ from professing hypocrites. Such never groan, for they never felt the
plague of their own heart, neither entered in by the door into the sheepfold, Joh_10:1.
And, therefore, when at any time you behold such meteors in the professing Church, and
see the blaze of their supposed gifts and talents, either as preachers or hearers, and then
are tempted to draw conclusions unfavorable to yourself, from your long knowledge of
the Lord, and your short comings; call to remembrance what God the Holy Ghost hath
here taught, and wait and see the end of those men. Oh! how suddenly do they consume,
perish, and come to a fearful end! But the salvation of the righteous is of the Lord; he is
their strength in time of trouble. And the Lord shall help them and deliver them: he shall
deliver them from the wicked, and save them, because they trust in him, Psa_37:39-40.

152. BIBLICAL ILLUSTRATOR, "The powers of the world to come
That is to say, belonging to, and operating from, that world which, as to us, is” to come,”
though now existing.
And by “ powers,” we easily understand forces, energies, agencies, influences, virtues,
and these in action upon their proper subjects. Now, we are subjects to be acted upon.
Our nature has almost its whole exercise, we might almost say the verification of its
existence—in being acted upon, by influences and impressions, from things extraneous
to it. “The powers of the world to come.” There is one pure, salutary, beneficent order of
influences, tending to work the absolute, supreme, eternal good of our nature. But it
confounds the mind to reflect what proportion this class of influences bears to others, in
the actual operation on mankind. This world, too, has” powers,” which it exerts, we do
not say in rivalry with the “powers” of the other, but with a fearful preponderance of
efficacy. ]s it not as evident to our view as the very face and colour of the- earth, that
incomparably a greater proportion of human spirit and character is conformed to this
world than to the other? That “world to come” comprehends the sum, the perfection of
everything, the sublimest, the best, the happiest. But what is it all to me? I feel no
congeniality nor attraction. But is not this a lamentable and fearful state for the soul to
be in? But what is to be done? What but to implore that “the powers of the world to
come” may be brought upon us with irresistible force? and that we should make earnest
efforts, if we may express it so, to place ourselves exposed to them? This is to be done in
the way of directing the serious attention of the mind to that world. Let us fairly make
the trial—what agency,, what influences, that world can convey upon us. The proof of its
influential power has been displayed on very many, in effects the mesh salutary and
noble. One of these effects is, that it causes the unseen to predominate in our minds over
what is seen; the future over the present; add these are great and admirable effects.
From that world come the influences to fix and keep us in one great sovereign purpose of
life, and that a purpose high above all the mere interests of this world. From that world
comes the enlightening and active principle which at once exposes the nature of sin, and
renders and keeps it odious to the soul. From that world comes the supporting,
animating power for endurance of the ills of life, and for overcoming the tear of death.
They are “powers” of influence which all the best beings conspire to send. For even the d,
parted saints are placed, as it were, in combination with God, the Mediator, and the
angels, in sending a beneficent influence on us below—by their memory—by their
examples—by their being displayed to our faith as in a blissful state above—and(we may
believe,) by their kind regard and wishes for those below. And good and wise men have
thought it not irrational to suppose that they may sometimes even be employed in real,
actual ministries here on earth. These “powers” of the other world we are regarding
chiefly under the character of influences, proceeding at the will of God, and conceived as
exclusive of personal agency. But far oftener than we suspect there may be the
interventions, though invisible, of such an agency. All these “powers,” these forces of
influence, are sent, throng), the medium, and in virtue of the work, of the Mediator, and
bear in them a peculiar character derived from Him. (J. Foster.)
The powers of the world to come
One of the popular names for Messiah among the Jews was, “The coming one.” “He that
should come “ we have rendered it in our version. In like manner, the entire order of
things, here and hereafter, which the Messiah was to introduce, they called “The world
to come.” “The powers of the world to come, “were the Divine energies, truths, and

153. influences brought into operation by the Lord Jesus Christ.
I. SINLESSNESS IS ONE OF “THE POWERS OF THE WORLD COME.” None of the
woe of evil is there. Above, purity is unimpeded and its joy suffers no eclipse.
II. AN UNSUFFERING AND DEATHLESS FUTURE IS ONE OF “THE POWERS OF
THE WORLD TO COME.” Before we reach that world, the burdens of this will have been
laid down. There activity will no more fatigue. None shall sit down and brood over
anxious thought and wearing toil which have left only failure and wreck behind.
III. ETERNITY IS ONE OF “THE POWERS OF THE WORLD TO COME.”
1. Eternity is the name for all that is great. Eternity is the realm of all things vast and
wonderful. So, whatever a godly man does for eternity, must be great. Whatever in
the Christian life pertains to eternity, partakes of its grandeur and sublimity. The Son
of God filled earthly duties with heavenly motives, and linked the fleeting moment
and the transitory deed to the grandeur of eternity.
2. But to the eternal world, as well, we ascribe stability. It is the realm where all
things abide, No abandoned palaces are there, no prostrate temples. No flower weeps
upon a grave, no verdure fringes the rents of gaping tombs.
3. Eternity is not only inseparable from greatness and stability, but it is the theatre of
progress. There souls ever grow. Intellect, heart, character, knowledge, love, power,
never halt.
IV. GOD IS THE GREAT “POWER OF THE WORLD TO COME.” What has been the
most ardent aspiration of the righteous in every age? Has it not always been, to see God?
to stand in His presence? to realise His contact with the soul? Lessons:
1. You must have strong faith in “ the world to come,” if its realities are to be
“powers” to your souls. It is not an easy attainment. It demands industrious culture.
2. One great end of the life, sufferings, resurrection, and ascension of our blessed
Lord, was to make the verities of “the world to come” “powers” to the mind and
conduct of men. All the tender memories of Gethsemane and Calvary centre in His
risen and living person, to allure the affections and uplift the aspirations of the holy
to the skies.
3. Oh, ye who are heated in the chase for riches and honour, worldly fame and
earthly enjoyment, walk out to the hallowed lights of eternity, as men at eventide
cool their feverish pulses beneath the heavens when the hot sun has gone down and
the stars shine forth. Act with an awakened consciousness of your immortality, live
for eternity, realise the everlasting years which stretch before you. Among the ruins
of Petra there are temples and mansions excavated in the faces of the rocks. Some,
massive in their proportions and elaborate in embellishment, are unfinished. What
an exquisite perfection the artificer would have given to his work, if informed
beforehand that the monuments of his skill would survive all these long centuries,
and be numbered among the wonders of the world! Christian men and women, let
your souls be aglow with the inspiration and ardour of working for eternity, and,
when this is over and the hour of rest shall come, going home to meet the
approbation of your God. (H. Batchelor, B. A.)
The influence of futurity

154. There can be no doubt that the apostle here marks out as a possible thing, the making
great apparent progress in religion, and then of so offending, as to be finally excluded
from the mercies of the gospel. The parties, of whom the apostle speaks, are such you see
as have “ tasted the good Word of God, and the powers of the world to come.” There is
no difficulty as to the meaning of “Tasting the good Word of God.” You all understand
the words to denote an appreciation of the beauty and excellence of the gospel, and,
therefore, the feeling its suitableness, and receiving it with delight in the soul we are very
much struck with this expression, and greatly wish to make you conscious of its energy.
We desire, if it be possible, that you should all understand how the invisible world comes
out, as it were, from its impenetrable secrecy, and operates on those who feel themselves
strangers upon the earth; and we desire yet further, that every one of you should learn
that there is such a thing as anticipating the future; ay, and that there may be
experienced on this side of the grave so much of the wretchedness, as well as of the
gladness, which shall enter into everlasting portions, as justifies the assertion that the
powers of eternity are already brought to bear on mankind. Take two cases—consider, in
the first place, how the powers of the world to come are tasted by a man in the season of
conversion; in the second place, how they may be tasted in the continued experience
whether of the godly or of the wicked. It is surprisingly strange, and would be wholly
inexplicable if we did not know how man’s powers were disordered by the fall, that
beings who have a thorough persuasion of their deathliness, can go on, day after day,
and year after year, as though certain that the soul would die with the body. This is,
perhaps, the strongest of all demonstrations, that our powers have been shattered and
perverted through some great moral catastrophe; for in this it is that man offers a direct
insult to himself as a rational being, acting with a fatuity and short-sightedness that
could only have been expected from the inferior creation. And hence the chief matter, in
working upon men as the recipients of moral impressions, is to rouse them to the feeling
themselves immortal. The world which now is, exerts incessant power over all of us:
persuading us, by the objects which it presents, and the duties which it imposes, to give
our toil and our industry to certain pursuits and occupations. And the world which is to
come will exert the very same kind of power if it can only gain our belief and attention,
so that it may set forth its objects with the duties which their attainment demands. The
man, therefore, who is in earnest as to the saving of the soul, is not a man within whom
has been implanted a new principle of action; he is rather one in whom a principle of
action, vigorous from the first, but contracted in its range, has received a fresh direction,
so that in place of limiting itself to the brief stage of human existence, it expatiates over
the whole, providing for the distant as well as for the near. Here, then, it is that you have
the general case of the putting forth of the powers of the world to come. You observe one
man, and you perceive that he is giving his whole energy to the things of time and sense;
you observe another man, and you perceive that, though not neglectful of providing for
the present, his main labour is employed on securing his welfare in an invisible but
everlasting state. The difference between these men is, therefore, the one has received
his impulse from the world which is; the other, from the world which is to come. The one
has submitted himself to no powers but those wielded by things which are seen and
temporal, whereas the other is obedient to the powers put forth by the things that are
unseen and eternal; the one is no consciousness of belonging to more than one world;
the other is practically persuaded that he is a citizen of two worlds. Ay, there hath risen
before the man who is gathering eternity within range of his anxieties, the image of
himself as inextinguishable by death; but thrown without a shred and without a hope on
scenes whence he cannot escape, and for which he cannot then provide, and this has
roused him. But the force of this expression, “tasting the powers of the world to come,”
will be far more apparent if you consider the men as acted on by the communications of

155. the gospel. We are sure of any one of you who has been translated out of darkness into
marvellous light, that he must have had at times a sense of God’s wrath, and of the
condemnation beneath which the human race lies, such as has almost overwhelmed him,
and made him feel as though the future were upon him in its terrors. He has risen as
though the avenger of blood were just crossing his threshold, he has not tarried, he has
not turned either to the right band or to the left, but has gone straightway to the one
Mediator between God and man, and cried for mercy passionately, as a condemned
criminal would plead for his life. And whence this energy? Why, when every other
beneath the same roof, or in the same neighbourhood, is utterly indifferent, moved with
no anxiety as to death and judgment—why has this solitary individual who has no
greater stake than all his fellows in futurity, started up with irresistible vehemence of
purpose, and given himself no rest till he has sought and found acceptance with God?
We reply at once, that he has been made to “ taste the powers of the world to come.” The
world which now is arraying before him its fascinations; the world which is to come
arraying before him its punishments. The one put forth its influence in the objects of
sense; the other put forth its influence through the objects of faith. The one solicited him
by the wealth and the revel; but the other threatened him with the fire and the shame.
The one used its power of ministering to carnal passions; the other asserted its power of
making those passions our tormentors; and the future has carried it over the present.
Nor is this all. We should convey a most erroneous impression in regard to the process
of conversion, if we represented it as carried on exclusively through a terrifying
instrumentality. If one man is driven, so to speak, to God, another may be drawn; the
promises of the gospel being more prominently employed than the threatenings. For we
may rather say, in the majority of cases, and perhaps in all, conversion is brought about
through a combination of agency; the coming wrath being used to produce fear and
repentance, and the provided mercy to allay anxiety, encourage hope, and confirm in
holiness. We cannot imagine a converted man who has never dreaded the being lost;
neither can we imagine one who has never exulted in the prospect of heaven. And
though fear or joy may predominate according to circumstances, which we need not
attempt to define, we may venture to speak of conversion as a process through which
man is alike made to feel that he is a fallen creature doomed to destruction, and a
redeemed creature admissible into glory. He is as much acted on by promises as by
threatenings; he does not take half the Bible, but places as much faith in declarations
which speak of honour and peace and triumph made accessible to man, as in others
which set forth the fact, “that the wicked shall be turned into hell, and all the people that
forget God.” And is it not then certain that the world to come brings to bear upon him its
instruments of happiness as well as its instruments of vengeance—that the future in
struggling into the present, is equally energetic and equally influential, if regarded as the
scene in which the good shall be rewarded, or considered as charged with the overthrow
of the reprobate? And if therefore you can say of the converted individual, surveying him
merely as one who is moved by great and impending destruction, that he manifests the
having imbibed the influences of another state of being, will you not make a like
statement when you regard him as animated by the hope of pleasures stored up at the
right hand of God? And what is this, inasmuch as in the invisible world are the
magazines of Divine retribution, so that the powers with which it is replete, are those of
exacting the penalty of crime, and rewarding the efforts of obedience? what, I ask you, is
this but saying of an individual—“He hath tasted the powers of the world to come “? And
now let us consider how the powers of the world to come may be tasted in the continued
experience, whether of the godly or of the wicked. For we may be persuaded, that
through not endeavouring to bring the future into close connection with the present, or
rather through not regarding the future as in every sense the continuation of the present,

156. men strip the realities of another state of much of that influence which they must
otherwise have. We put it to yourselves to decide, whether you are not accustomed to
place, as it were, a great gulf between the two states of being, to regard the invisible as
having few or no points in common with the visible? When heaven is mentioned, there is
ordinarily altogether an indefiniteness in your apprehension of its delights; and when
hall is mentioned, there is the like indefiniteness in your apprehension of its torments.
You consider, in short, that little or nothing can be ascertained in regard to the nature of
future joy and misery; they differ so widely from what now hear the names, that they
must be felt before they can be understood. But we hold it of great importance that men
should be reminded that whatever the changes effected by death and the resurrection,
they will be identically the same beings, with the same organs, the same capacities, the
same in nature, though, we doubt not, marvellously quickened and mightily enlarged.
And if the grave shall give us up, the same, except in the degree in which we can admit
either happiness or misery, it is quite evident that both heaven and hell may begin on
this side eternity. There may be the commencement, however vastly we come short of
the consummation. It is in thorough consistency with this view that the apostle speaks of
men “ tasting the powers of the world to come.” It is not necessary that they should die,
and actually enter another world, before they can know anything of the powers of that
world. In their sohourning upon earth ere there hath passed on them aught of that
mysterious change through which the corruptible shall put on incorruption, they may
have acquired a degree of acquaintance with those powers—the power of making happy,
the power of making wretched. The evil man may have the commencement of an
anguish, which shall be the same in kind, though not to be compared in intenseness to
that by which he shall be racked if he die in impenitence. The righteous man may enjoy a
peace and be elevated by a rapture which shall be as an introduction to the deep
tranquility and lofty ecstasy of the land in which the Lord God Almighty and the Lamb
are the temple. (H. Melvill, B. D.)
The effect of realising “the powers of the world to come”
I. THERE WILL BE A REGULATING INFLUENCE UPON OUR PRESENT LIFE.
1. The inward life will become increasingly pure and holy.
2. The outward life will become increasingly human, just, unselfish.
II. THERE WILL. BE A SUSTAINING INFLUENCE. In times of despondency, sadness,
loss, and temptation, we shall bravely bear all, and wait for the “ eternal years.”
III. THERE WILL BE A RESTRAINING INFLUENCE.
1. Thoughts, motives, professions, deeds, will be kept in the right direction.
2. There will be no apostasy of heart or life. (James Foster, B. A.)
The world to come
The world to come. Is there indeed such a world? Is man to exist beyond the present life?
No one comes back from that future to tell us of it, and open to us its experience. To the
natural eye man’s life goes as does that of the beast; neither his life nor his death speaks
anything more. Is this all? Is there no more to man and no more for man than there is to
and for the brute creation around him?

157. I. Our intuitions give us answer. The Creator has given a voice to our soul. It tells us of
immortality. It creates the conviction of a “world to come.”
2. Also, man’s attributes give answer to these questions. Though in some things he is
like the brutes that perish, in many things he is most unlike them. In the wonderful
gift of speech, in the endowment of reason, in the possession of conscience, in the
intelligent and holy emotion of love, he belongs to another domain of being from that
in which mere animals have their existence. He is a moral being, and amenable to the
bar of right and wrong. Can it be that a being of such capabilities is the mere creature
of a day? My whole being revolts at such a conclusion.
3. But finally the Scriptures give answer to these questions.
4. This world to come is very near to us; to some of us oh how near! “The world to
come”—can we to-day make this real? Can we open our hearts and enfold the truth
that this “world to come” is a “world to come ‘ to you and to me? Let us bring it near,
let us make it personal. The Christian should be glad to do so; it will strengthen his
faith, it will confirm his hope, it will quicken his zeal, it will purify his love, it will
wean him from this world, it will lift up his life to nobler and holier experiences. (C.
P. Sheldon, D. D.)
If they shall fall away
Spiritual declension and recovery
I. WHAT PERSONS HAS THE APOSTLE HERE IN VIEW? He enumerates respecting
them a variety of marks, which certainly belong to real Christians.
1. The first of these is, that they have been enlightened. As there are various kinds of
enlightening in visible nature, as by the sun, by the moon, and by lamps, so are there
various kinds of enlightening relative to the human soul. There are many persons
who certainly know what is the one thing needful, and what are the several stages on
the road to heaven; but they know it only from human instruction, and have their
light at second or third hand. Theirs is a moonlight, which neither warms nor
fructifies; neither makes that which is dead, alive, nor that which is withered, green.
Such enlightening we may have, and yet be as far from the kingdom of God as the
most unenlightened heathen. There are others who show that they partake of a better
enlightening, and even of a kind of warmth accompanying it. But they are excitable
persons, who are easily moved at hearing of Christ, and the experiences of His saving
grace, and become, perhaps, irresistibly convinced that such things are true. But
should any of their lamps have burned down, or their oil have been spent, so as to
yield a fainter light, or those who carry brighter lamps happen to have withdrawn,
then are those persons as much in darkness again as ever; and this because they have
not cherished the true light in themselves. Now, neither this, nor the former class of
persons, does the Scripture call enlightened. It gives this name, not to those who
receive their light at second or third hand, but only to those who cherish within them
a light which is received immediately from Christ Himself; to those of whom it is
written, “Awake, thou that sleepest, and arise from the dead, and Christ shall give
thee light.” And this light pervades the soul and spirit, “piercing even to the dividing
asunder of the joints and marrow, and is a discerner of the thoughts and intents of
the heart”; that is, it is a light which discovers to the sinner his misery, and makes
him feel it. And if we have been thus enlightened, then doubtless we are children of

158. God, and born of the Spirit.
2. The apostle further says, they “have tasted of the heavenly gift”; which is another
exclusive characteristic of true Israelites. This heavenly gift is no other than that
spoken of by our Saviour to the woman of Samaria.
3. Another mark attributed to them is, that they have been “made partakers of the
Holy Ghost”; and this surely will not allow us to remain uncertain what sort of
persons the apostle has in view. Who can doubt that they are children of God?
4. And that we might know that they have received the Spirit of God as aa earnest of
their salvation, it is added, that they “have tasted the good Word of God.” This
expression clearly intimates that they have experienced the Word of God in
themselves as a good word; as a word which takes the most kind and sympathetic
part in whatever happens to us, or oppresses us; as a word that has upon all
occasions counsel and deliverance for us, and stands by us in the most gracious
manner with its light and healing balm.
5. And now for the last mark: they “have tasted the powers of the world to come.”
Understand by this expression whatever you can think of it as implying those
outpourings of grace which enable us to overcome the world and death; or, as
implying a lively foretaste of eternal joy, a powerful assurance of the final
consummation, and of our being “ever with the Lord”; or, as signifying our present
triumphant elevation upon the wings of faith above time, above all afflictions and
crosses, above death, judgment, sin, and hell; or, understand whatever as believers
you please by these words—this you must allow, that St. Paul could have had only
children of God in his eye when he declares of them, that they “have tasted the
powers of the world to come.”
II. THE SPIRITUAL DECLENSION OF WHICH THE CHILDREN OF GOD ARE
CAPABLE. St. Paul then, speaking of children of God, and even of such as have gone on
for a considerable time in the way of salvation, and have attained maturity of growth and
decision of character, says, “It they shall fall away.” In strict language every fall is a
falling away; for it is a temporary forgetfulness and turning aside from Him who hath
said, “Abide in Me.” But the Scripture evidently makes a distinction between falling and
falling away. In the 4th verse of the 5th chapter of his Epistle to the Galatians we meet
with persons who had fallen away. They had lost the lively sense of their unworthiness
and inability; and, instead of abiding implicitly at the foot of the cross, so as to live upon
grace and forgiveness alone, they had become bewildered with the unhappy notion of
being their own saviours and intercessors. “Ye did run well; who hath hindered you that
ye should no longer obey the truth? “ This was a falling away; a departure from grace; it
was an erring from the way of God’s children rote the way of self-righteous, natural men;
a virtual renunciation of Christ; a tacit declaration that they no longer needed Him, and
could do without Him. It was a depreciation of His precious blood; a contempt of His
sacrifice, and a rejection of His person: so that St. Paul could utter that reproach with
the utmost propriety and justice, Christ is again “ crucified among you.” But there is a
falling away which is more fearful still. Not only a falling away from grace into legal
bondage, but a falling away into lawlessness, or into a course without law altogether; a
falling away from God to idols; from the kingdom of heaven to the world; from the way
of light into the way of the flash and of darkness. This would seem hardly credible, did
not sad experience show it to be true. Look at David at one period of his life. But no, on
David’s crime, dreadful as it was, we will not insist; it was rather an awful fall than a
falling away. Think then of Solomon, that precious man of God, that Jedidiah from his
cradle: observe him in his career; and how can you help shuddering? Twice does the

159. Lord appear to him, and give him a commandment not to walk after other gods 1Ki_
3:14; 2Ch_7:12-22); but he obeys it not; he continues in his departure from Jehovah the
God of Israel; so that the Lord is obliged, at length, to come against him with the
thunder and lightning of His judgments. And, oh! how many of the children of God have
brought upon themselves, in like manner, His rebukes and visitations! How many, to
whom the world had been already crucified, have gone back again to the world!
III. THE WARNING GIVEN. Hearken to that awful thunder of the Divine oracle, which
declares that “it is impossible for those who were once enlightened,” &c. How terribly
does this sound I almost like, “Depart from Me, ye cursed, into everlasting fire, prepared
for the devil and his angels.” And, indeed, it is evident at once how difficult must be the
restoration of those who, having taken root in a life of holiness, and having been blessed
with sweet experiences of Divine love, could, after all, have fallen away! Whoever is
conscious that he is guilty of this, may well tremble. The word “impossible” in our text is
enough to fill him with horrible dread. And if so, “Let him that thinketh he standeth,
take heed lest he fall!” Let all of us watch and pray; let our abiding station be ever at the
foot of the cross. There let us lie down and take our rest; there let us arise in the
morning; there perform every duty of our daily life; there let us be formed, and fixed,
and live; there wait for the Bridegroom; there breathe bur last: so are we safe. (F. W.
Krummacher, D. D.)
The danger of apostasy from Christianity
I. THERE ARE THREE THINGS WHICH DISTINGUISH THE SIN HERE SPOKEN OF
IN THE TEXT FROM “THE SIN AGAINST THE HOLY GHOST” DESCRIBED BY OUR
SAVIOUR.
1. The persons that are guilty of this sin here in the text are evidently such as had
embraced Christianity, and had taken upon them the profession of it; whereas those
whom our Saviour chargeth with “the sin against the Holy Ghost,” are such as
constantly opposed His doctrine, and resisted the evidence He offered for it.
2. The particular nature of “the sin against the Holy Ghost” consisted in
blaspheming the Spirit whereby our Saviour wrought His miracles, and saying He
did not those things by the Spirit of God, but by tie assistance of the devil, in that
malicious and unreasonable imputing of the plain effects of the Holy Ghost to the
power of the devil, and consequently in an obstinate refusal to be convinced by the
miracles that He wrought; but here is nothing of all this so much as intimated by the
apostle in this place.
3. “The sin against the Holy Ghost” is declared to be absolutely “unpardonable both
in this world and in that which is to come.”
II. That this sin here spoken of by the apostle is NOT SAID TO BE ABSOLUTELY
UNPARDONABLE. It is not “the sin against the Holy Ghost”; and, whatever else it be, it
is not out of the compass of God’s pardon and forgiveness. So our Saviour hath told us,
“that all manner of sin whatsoever that men have committed is capable of pardon,
excepting only the sin against the Holy Ghost.” And though the apostle here uses a very
severe expression, that “ if such persons fall away it is impossible to renew them again to
repentance,” yet there is no necessity of understanding this phrase in the strictest sense
of the word impossible, but as it is elsewhere used for that which is extremely difficult.
Nor, indeed, will our Saviour’s declaration, which I mentioned before, that all sins
whatsoever are pardonable, except “ the sin against the Holy Ghost,” suffer us to

160. understand these words in the most rigorous sense.
III. The sin here spoken of IS NOT A PARTIAL APOSTASY FROM THE CHRISTIAN
RELIGION BY ANY PARTICULAR VICIOUS PRACTICE, Whosoever lives in the
habitual practice of any sin plainly forbidden by the Christian law may be said so far to
have apostatised from Christianity; but this is not the falling away which the apostle here
speaks of. This may be bad enough; and the greater sins any man who professeth himself
a Christian lives in, the more notoriously he contradicts his profession, and falls off from
Christianity, and the nearer he approaches to the sin in the text, and the danger there
threatened; but yet, for all that, this is not that which the apostle speaks of.
IV. BUT IT IS A TOTAL APOSTASY FROM THE CHRISTIAN RELIGION, more
especially to the heathen idolatry, the renouncing of the true God, and our Saviour, and
the worship of false gods, which the apostle here speaks of. And I doubt not but this is
the sin which St. John speaks of, and calls “the sin unto death,” and does not require
Christians “to pray for those who fall into it,” with any assurance that it shall be forgiven
(1Jn_5:16).
V. We will consider the reason of the DIFFICULTY OF RECOVERING SUCH PERSONS
BY REPENTANCE.
1. Because of the greatness and heinousness of the sin, both in the nature and
circumstances of it. It is downright apostasy from God, a direct renouncing of Him,
and rejecting of His truth, after men have owned it, and been inwardly persuaded
and convinced of it. It hath all the aggravations that a crime is capable of, being
against the clearest light and knowledge, and the fullest conviction of a man’s mind,
concerning the truth and goodness of that religion which he re-nounceth; against the
greatest obligations laid upon him by the grace and mercy of the gospel; after the free
pardon of sins, and the grace and assistance of God’s Spirit received, and a
miraculous power conferred for a witness and testimony to themselves, of the
undoubted truth of that religion which they have embraced. Now a sin of this
heinous nature is apt naturally either to plunge men into hardness and impenitency,
or to drive them to despair; and either of these conditions are effectual bars to their
recovery.
2. Those who are guilty of this sin do renounce and cast off the means of their
recovery, and therefore it becomes extremely difficult to renew them again to
repentance. They reject the gospel, which affords the best arguments and means to
repentance, and renounce the only way of pardon and forgiveness.
3. Those who are guilty of this sin provoke God in the highest manner to withdraw
His grace and Holy Spirit from them, by the power and efficacy whereof they should
be brought to repentance; so that it can hardly otherwise be expected but that God
should leave those to themselves who have so unworthily forsaken Him, and wholly
withdraw His grace and Spirit from such persons as have so notoriously offered
despite to the Spirit of grace.
I shall now draw some useful inferences from hence by way of application, that we may
see how far this doth concern ourselves; and they shall be these.
1. From the supposition here in the text, that such persons as are there described
(namely, those who have been baptized, and by baptism have received remission of
sins, and did firmly believe the gospel, and the promises of it, and were endowed
with miraculous gifts of the Holy Ghost), that these may fall away—this should
caution us all against confidence and security; when those that have gone thus far

161. may fall, “Let him that standeth take heed.”
2. This shows us how great an aggravation it is for men to sin against the means of
knowledge which the gospel affords, and the mercies which it offers unto them.
3. The consideration of what hath been said is matter of comfort to those who, upon
every failing and infirmity, are afraid they have committed “the unpardonable sin,”
and that it is impossible for them to be restored by repentance.
4. This should make men afraid of great and presumptuous sins, which come near
apostasy from Christianity; such as deliberate murder, adultery, gross fraud and
oppression, or notorious and habitual intemperance. For what great difference is
there, whether men renounce Christianity, or, professing to believe it, do in their
works deny it?
5. It may be useful for us upon this occasion to reflect a little upon the ancient
discipline of the church, which in some places was so severe, as, in case of some great
crimes after baptism, as apostasy to the heathen idolatry, murder, and adultery,
never to admit those that were guilty of them to the peace and communion of the
church. This, perhaps, may be thought too great severity; but I am sure we are as
much too remiss now as they were over-rigorous then; but were the ancient
discipline of the church in any degree put in practice now, what case would the
generality of Christians be in?
6. The consideration of what hath been said should confirm and establish us in the
profession of our holy religion. (Abp. Tillotson.)
The Palestinian apostates, and the impossibility affirmed of renewing them
again to repentance
Under a fierce, though—thanks to Roman supremacy—a bloodless persecution, the
intensity of which no one at all familiar with Jewish hate will be at a loss to realise,
members of she churches were falling away, first into backsliding, then into apostasy, to
the extent of returning to their temple service; and the difficulty of reclaiming them from
amid those environments prompts the apostle to impart to his warnings special potency
and pungency.
I. Notice THEIR PREVIOUS CHARACTER AND POSITION. The state that preceded
their apostasy, if there be meaning in words, was that of actual conversion; and but for
the exigencies of a vicious creed no other idea would have been entertained. They were “
once enlightened”; and the same word is used of them in the tenth chapter under the
rendering “illuminated.” No stronger expression could be used to denote conversion.
“Once ye were darkness, but ye are now light in the Lord.” Again, they are here affirmed
to have “tasted of the heavenly gift,” which, however it may be explained, it would be
arbitrary in the extreme to understand as falling short of salvation. The same remark
applies to the next thing attributed to these apostates, “they were made partakers of the
Holy Ghost.” Full of the Holy Ghost we need not suppose them to have been; but none
the less does the expression denote the saving fruits of faith as contrasted with the fruits
of those that continue in the flesh. (Compare Gal_5:19-25; Ram. 5:5.) On the same
principle, consistency demands it at we explain the attribution—“they have tasted the
good Word of God,” in the spirit of David in such places as Psa_119:1-176., or of
Jeremiah when he sweetly says, “Thy Word was found of me, and I did eat it, and Thy
Word was unto me the joy and rejoicing of my heart.” “To the above tastings,” or

162. spiritual experiences, the apostle adds that those apostates h d “tasted the powers of the
world to come”; or, as the expression means, “the age to come.” This was the New
Testament age, and had long been familiarly so denominated. The word “power” is the
same as that rendered “miracles” in Heb_2:4; and it is here intimated, therefore, that
the spiritual evidences and influences so grandly characteristic of that period had
previously operated their due effects on the minds and hearts of these apostates.
II. We now pass to THEIR PRESENT STATE—that of men who have apostatised.
1. The fact of their apostasy is expressly affirmed. They had “ fallen away.” Their fall,
as we shall see, would not be precipitate. The gradient of the downward path is at
first exceedingly imperceptible; it is not till a further stage down that it becomes
recklessly headlong.
2. Let us now pass from the fact to the nature of their apostasy. It was a lapse from
all the Christian experiences above detailed, and that by a lapse from the source of
these—namely, faith, and from all the means by which we are enabled to “ stand fast
in the faith.” This lapse would be stealthy, and so in fact the word implies. It was
probably no sudden flight, no leap, no bound, no run, or even deliberate, walk, but a
partially passive and insensible process of “falling away.” Like the fleecy
envelopment of air which, from its yielding nature, falls behind in the diurnal
revolution of our globe (causing our trade and oblique winds) such retrogressors
gradually yield to dragging influences and lag behind. First, the Bible is neglected,
then prayer, then family duty, then Christian converse, then Christian zeal in every
form, then the Sabbath, the sanctuary, and all the means of grace. At whose bidding?
we need hardly ask, seeing the seducers are legion. It may have been at the
prompting of Mammon, or of Belial, of vanity, or of pride. It may have been in the
name of free thought, under the license of free speech, or under the baser dictation
still of indolence and cowardice that shrink from encountering pain, and toil, and
loss. Any way, the sphere of salvation in the soul contracts and grows dim; the fruits
of the new life shrivel up; the heart, now “ an evil heart of unbelief, departs from the
living God,” and day by day becomes “hardened through the deceitfulness of sin.”
III. Let us now endeavour to understand Him: IMPOSSIBILITY HERE AFFIRMED Of
again renewing these recreants unto repentance. Be it noted in the outset, that vain is the
attempt of those who would substitute for the word “impossible” some milder
translation, such as “difficult,” or the like. In the original, just as in our version, the word
incontrovertibly and immovably stands “impossible.” But then the question is still left
open to us—In what sense impossible? First, and surely plainly enough, no suchthing as
absolute impossibility is for a moment to be thought of, for we are here in a far other
sphere than that of strict omnipotence. We are in the moral sphere; and in the moral
sense only are we to understand the word impossible. And even in that sense the
impossibility lies not on the side of God, but wholly on the side of man. How? Only in the
moral sense; and in no such sense even of the moral kind as need doom any apostate to
despair, though certainly such as ought to make his ears tingle and his knees tremble,
and his frame shake and his heart quake. It was impossible to renew those men, merely
in the sense of Christ’s impossible, when He said, “How can ye believe, who receive
honour one of another?”—this state of mind, while it lasted, being a moral bar to their
believing: but then it had no need to last. It was impossible, in the sense in which we
ourselves freely use the word every day; as when we say, It is impossible to love this
man, or hate that man, or to respect or trust that other—that is, impossible only in the
sense of being extremely hard or difficult by reason of moral dispositions or
circumstances; which moral causes, however, it is all the time understood by us, it is

163. quite in the power of the man concerned to alter or surmount, if he choose.
IV. THESE MORAL CAUSES FOR THE IMPOSSIBLE, in the case of the apostates in my
text, it only remains that, in the last place, I now briefly explain. For very special they
were, and frightful in the extreme—amply sufficient, and more, to account for the very
strong word “impossible” which the inspired writer here employs. These singular causes
are briefly but expressively set forth in the appended reason, “seeing they crucify to
themselves the Son of God afresh, and put Him to an open shame.” They not only
renounce Christ, they do it with every circumstance of contumelious indignation and
scorn. They re-enact for “themselves” what they are now too late literally to join in—the
crime and the jeering concomitants of the Saviour’s crucifixion. This they do, not only in
the arena of the inner spirit, but in open avowal, by shamelessly homologating and
glorying in the deed. They say, “though for a time deceived, we now see that the deed
was right.” They this gather into themselves the combined virulence of both Jew and
Roman; for while with the Jew they cry, “Crucify Him,” with the Roman they do in effect
“crucify Him,” so far as it is in them to re-enact the deed. And unlike that tumultuous
rabble, who were stirred into frenzy by their rulers, and borne many of them they knew
not whither, so that Christ affectingly said of them, praying, “They know not what they
do,” these apostates, on the contrary, re-enacted the crime deliberately, from amid the
full flood of gospel light, and life, and power, and after they them elves had tasted the
sweets of gospel love. This, the terrible attitude and its implications, were explanation
enough of the word impossible, were we to say no more. But to stop here would leave
unexplained the fact, otherwise incredible, how they could ever have been led to take
such an attitude at all. This is the only thing further I have to explain, and then the
shadow over the word “impossible” will have deepened into the most hopeless gloom.
The explanation is to be found in the strongly marked peculiarities of the Jew, and in the
then conditions of social and religious life in Palestine. These were such as to leave no
neutral ground. A Jew’s wrath, in religious matters, easily intensifies to frenzied rage.
Hence their scorn of Jesus, their vindication of His death, their hate of all who bear His
name, their practice by spitting, gesticulation, or terms of execration, of blaspheming
and cursing the Holy One under the opprobrious name of “the Nazarene.” In such a state
of society, to renounce Christianity was not to lapse into negative indifference; for
indifference or neutrality there was none. It meant positively a return to Judaism; and to
Judaism aroused awed armed in deadly antagonism to Christianity. The process would
be this. Expelled the synagogue, put under the ban, disowned by their nearest, if they
perished in clinging to the hated Nazarene in spite of the entreaties, the tears, and ere
long the curses of their kin, the Palestinian Christian would at first waver, then absent
himself occasionally from the Christian assemblies. Urged by his relatives, the
occasionally would become frequently, till, now fairly on the decline, he came to
abandon them entirely. And now the entreaties, the blandishments, the impassioned
warnings would be renewed. Let him only pass through the needful discipline and be
welcomed anew into the synagogue and into the bosom of his home. He does so: and the
die is cast. To quit the church for the synagogue was to pass from one hostile camp to
another, with no intermediate resting place or ground even for parley. It was to quit all
Christian ordinances and restoring influences, and to raise a brazen wall between. And it
was to enter the synagogue to join the anti-Nazarene crusade. The apostates, and with
proverbially apostate zeal, now persecuted the faith they formerly preached. In
conclusion, there result two vitally important lessons, which we briefly state in Scripture
language.
1. “Let him that thinketh he standeth take heed lest he fall.”
2. “Let the wicked forsake his way, and the unrighteous man his thoughts.” (T.

164. Guthrie, D. D.)
The sin of rejecting the gospel
That we may understand this Scripture, and make it unto us a good comfort, which
might seem otherwise a heavy threatening, let us consider in it these two things: first,
the purpose of the apostle for which he speaketh it, then themselves what they signify.
The apostle’s purpose is to stir us up, desirously to hear, diligently to learn wisely to
increase in knowledge, and obediently to practise that we have learned: for this purpose
it was first spoken, to this end it is now written.
1. The first mark of them is that they be lightened; that is, endued with the
knowledge of God, not only by the heavens, which declare His glory, nor by the
firmament, which showeth His work, nor by any of God’s creatures in which His
eternal power and Godhead cloth appear and shine, and of which light all nations are
made partakers, but they are also lightened with His holy Word, which is a lantern to
their feet and a light unto their steps, and have heard His gospel preached unto
them, unto the which they have agreed that it is the Word of Life.
2. The second note of them is, that they have tasted of the heavenly gift: the heavenly
gift is the life and great salvation that is in Christ Jesus, by whom we are reconciled,
which likewise our Saviour Christ calleth the gift of God, speaking to the woman of
Samaria; and this is that knowledge into which they are lighted by the gospel, and
this they not only know, but of this gift they have also tasted: which is, they have
gladly some time received it, and rejoiced in it; like as our Saviour Christ describeth
them by the parable of the stony ground, that incontinently with joy they receive the
seed, and which also He noteth in the Pharisees, speaking of John Baptist, which was
a shining lamp among them, and they for a season did rejoice in his light.
3. The third note of these men is, that they have been partakers of the Holy Ghost:
which is, that many graces of the Spirit of God have been given unto them, as these
two above named, that they are lightened with knowledge, and rejoice in their
understanding, which is neither of flesh nor blood, nor of the will of man, but of the
Holy Ghost.
4. The fourth note is, that they have tasted the good Word of God, not much
differing from that He first spake of, that they were lightened, that is, that they had
knowledge of God, not only by His creatures, but much more by His Word. But here
naming the good Word of God, he noteth especially the gospel, by comparison with
the law.
5. The fifth note here set forth is, that they know and confess that this gospel hath in
the end eternal life: and Christ is a mighty Saviour, who will keep for ever those
whom He hath purchased. And he nameth the world to come, because the Spirit hath
lightened them to see the latter end of this corruptible world, and to know assuredly
that here they have no dwelling city, but another habitation made for God’s chosen,
not with mortal hands, but everlasting in heaven, and calling it the powers, because
it is made so strong in Christ Jesus, that it can never be assaulted; for all power is
given unto Him in heaven and in cart,, and He hath made that heavenly city glorious
for His saints throughout all worlds. And thus far of the persons, what gifts they have
received; wherein yet let us understand a great difference between these men which
fall away and the gifts which are in Gods elect that cannot perish, nor ever sin against
the Holy Ghost. Nosy let us see the manner of rebellion, how far they tall away: first,

165. we must observe what points the apostle hath before named. In the beginning of the
chapter he mentioneth repentance from dead works, faith towards God, the doctrine
of baptism, and laying on of hands, and resurrection from the dead, and eternal
judgment, which here he calleth the beginning and foundation of Christian amity;
then he speaketh of an apostasy or falling away from all these points here named
even from the foundation and first beginnings of the Christian faith, so that all the
former light is quite put out, and the first understanding is all taken away; they laugh
now at repentance, and the first faith they account it foolishness. (E. Deering, B. D.)
What relapses are inconsistent with grace?
I. FOUR FALLS OF THE GODLY.
1. The first and lightest fall of the godly is that in their daily combat between flesh
and spirit (Rom_7:1-25; Gal_5:17). Our duties are imperfect, graces defective, our
gold and silver drossy, “our wine mixed with water.” Sin deceiveth, surpriseth,
captivateth, slayeth, yet reigneth not. These falls or slips are unavoidable and
involuntary. There is no saint but complains of them, no duty but is stained with
them. In our clearest sunshine we see a world of such motes, which yet hinder not
the light and comfort of our justification, avid destroy not sanctification. True grace
consists with these; yea, is not separated from the assaults and indwelling of such
motions. “Will we, will we,” said Bernard, “we are pestered with swarms of these
Egyptian flies, and have these frogs in our inmost chambers.” This first fall is but like
the fall of a mist in a winter morning: the sun gets up, and it is a fair day after. This is
the first fall: the second is worse, which is
2. An actual and visible stumble as to offence of others, yet occasioned by some
surreptitious surprise of temptation, for want of that due consideration which we
should always have: this the apostle calls “ a man’s being overtaken with a fault,”
who is “to be restored with a spirit of meekness, considering we also may be
tempted” (Gal_6:1). Such falls (or slips rather) all or most are subject to (Jas_3:2).
We sometimes trip, or slip, or “miss our hold,” and so down we come, but not out of
choice. Thus did Peter slip or halt, when he did Judaise out of too much compliance
with the Jews; whom therefore Paul did rebuke and rest- Gal_2:11; Gal_2:14).
3. The third fall is much worse, “a fall from the third loft,” whence, like Eutychus,
they are “taken up dead” for the present; but they come to themselves again. These
are falls into grosser and more scandalous sins which do “set the stacks or corn-fields
of conscience on fire”; whereas the other two forenamed, especially the former, are
such as Tertullian calls “of daily incursion.” These are very dangerous, and befall, not
all professors: (they had not need!) but, now and then, one falls into some
scandalous sin; but they not usually again into the same sin after sense and
repentance of it. Thus fell David and Peter into foul flagitiousness, but not
deliberately, nor totally, nor finally, nor reiteratedly. This fall is like the fall of the leaf
in autumn. Life remains safe; a spring in due time follows, though many a cold blast
first.
4. There is yet one worse fail than the former, incident to a child of God too—to be of
the decaying kind, and to remit and lose his former fervour and liveliness. And it may
be he never comes (as the second temple) up to the former pitch and glory (Ezr_
3:12). Thus Solomon’s zeal and love were abated in his old age. This is like the fall of
the hair in aged persons. Life yet remains; but strength, native beat, and radical

166. moistness decay, and the hair never grows alike thick again.
II. THE FOUR FALLS OF THE UNREGENERATE.
1. The first whereof is a final fall, but not a total at first, but insensible, by degrees,
“gradually and without perceiving it,” grow worse and worse; as the thorny ground,
choked with cares, or drowned with the pleasures of the world.
2. Some fall totally and finally, but not premeditately and voluntarily at first; but are
driven back by the lion of persecution, and tribulation in the way, and they retreat
(Mar_4:17; 1Ch_28:9). This is like the fall of Sisera at the feet of Jael (Jdg_5:27).
3. Some more fearfully, totally, finally, voluntarily, deliberately, but not yet
maliciously. Thus Demas is supposed to fall, who, of a forward disciple or teacher, is
said to have become after an idol priest at Thessalonica. Thus fell Saul (1Sa_16:14).
4. The fourth and last fall follows, which is like the opening of the fourth seal, and
the fourth horse appears (Rev_6:8): when men fall totally, finally, voluntarily, and
maliciously. Thus Simon Magus, Julian the apostate, Hymenaeus, and Alexander,
whose names are in God’s black book. Here the gulf is fixed, and there is “no
retracing of the steps” hence. These are not to be renewed by repentance. This fall is
like that of Jericho’s walls: they fell down flat with a curse annexed (Jos_6:26); or as
Babylon’s walls, with a vengeance (Jer_51:53-58); both without hope of repairing: or
like the fall of Lucifer the first apostate, without offer, or hope of offer, of grace any
more for ever: or like the fall of Judas, who, “fading headlong, burst asunder in the
midst, and all his bowels gushed Act_1:18).
III. THE MIXED FALL. There is also another kind of fall, of a mixed or middle nature;
and to which side of the two (godly or reprobate) I should cast it, is not so easy to
determine. Relapses into sin are like relapses into a disease after hopes and beginning of
recovery.
1. This informs us that possible it is for men (yea, too ordinary) to fall from grace.
We wonder not to see a house built on the send to fall, or seed not having root
wither, or trees in the parched wilderness decay (Jer_17:6), or meteors vanish, or
blazing stars fall, or clouds without rain blown about, or wells without springs dried
up. So, for hypocrites to prove apostates is no strange thing, and utterly to fall away.
2. Even godly and gracious persons are subject to fall, and therefore must not be
secure: they must “ work out their salvation with fear and trembling” (Php_2:12)
They are bidden to “fear lest they should fall short” (Heb_4:1): “stand fast” (1Co_
16:13): “take heed lest they fall” (1Co_10:12): “look diligently lest any fail of,” or “fall
from” (so is the other reading) “the grace of God” Heb_12:15): “ take the whole
armour of God, that they may he able to stand” (Eph_6:13).
3. Yet a truly regenerate soul, a plant of God s planting by the waterside, a plant or
graft grafted into Christ, and rooted in Christ, can never fall away totally or finally:
Peter could not, when Christ prayed for him: the elect cannot (Mat_24:24).
1. This text is thunder and lightning against apostales.
Awake, you drowsy professors! There is no sin like apostasy: adulteries,
manslaughter, theft, idolatries, &c., nothing to this.
2. This speaks terror to professors fallen, or lying in scandalous sins.—You cannot
sin at so easy a rate as others. You know your Master’s will, and do it not, therefore
ye “shall be beaten with more stripes” (Luk_11:47). You are as a city set on a hill.

167. Your fault cannot be hid, no more than an eclipse of the sun.
3. Terror to such as, after conviction and engagements under affliction and distress,
after some prayers, vows, and a begun or resolved reformation, return to former
courses.—As they, after what they promised in their distress, returned when
delivered, and started aside like a broken bow Jer_34:15-16). The new broom of
affliction swept the house clean for the present; but afterwards the unclean spirit
returns, and this washed sow is wallowing in the mire again.
4. Terror to such as lapse and relapse into the same sin again.—As Pharaoh,
Jeroboam, and those antichristian brood which repented not Rev_9:20-21).
Notwithstanding all judgments, convictions, confessions, promises, they go from evil
to worse, from affliction to sin; from sin to duty, and from duty to sin; repent and
sin, sin and repent Jer_9:3); and from repenting of sin in distress, go to repent of
their repentance when delivered.
Discrimination.
1. There are some who have fallen into foul sins; and they think their case desperate,
because of the greatness of their sins. But their sin is not the sin against the Holy
Ghost, because not committed after light, taste, partaking of the Holy Ghost. &c., but
in the days of their ignorance, as Paul mice. Some fall foully after conversion, as
Peter, but not deliberately, maliciously; and both these may be the spots of children:
they see “the plague” in their heart (1Ki_8:38), feel the smart. These have foul scabs;
hut they go to Jordan and wash, go to “ the fountain opened for sin and
uncleanness”; and then “though their sins be as scarlet, they shall be as white as
snow; though red like crimson, they shall be as white as wool” Isa_1:18).
2. There be some relapses through human infirmity, which are truly bewailed. This
is not the sin against the Holy Ghost neither.
3. But there are others that make a trade of sin, “drink up iniquity like water,” that
“add drunkenness to thirst,” and fall and rise, and rise and fall: they lapse and
relapse, and slide away as water
Shall I say such shall have peace? Not What peace to such so long as their sins remain? I
shall, to conclude, give a few short directions, to prevent falls and relapses, but cannot
now enlarge upon them.
1. Watch and pray, that ye enter not into temptation (Mat_26:41).—Watch in prayer,
watch after, watch when alone, watch when incompany, especially against ill
company and all occasions of sin.
2. Keep conscience lender, and shun the first motions and occasions of sin.—“If thou
find thyself given to appetite, put a knife to thy throat”, is thewise man’s counsel; if
to wine, “hook not on the glass”; if to wantonness, “come not near her corner.”
3. Take heed Of having slight thoughts of sin.—As to say, “As long as it is no worse”;
“It is the first time”; “It is but now and then a great chance, when I meet with such
company”; and many have such foolish pleas, and so play at the mouth of the
cockatrice’s den till they are stung to death.
4. Take heed of having light thoughts of God’s mercy.—“When sin abounds, grace
superabounds,” &c. The Lord saith, He “will not spare” such, nor be merciful to
them.
5. Take heed of reasoning from God’s temporal forbearance, to eternal forgiveness.

168. 6. Take heed of presuming of thy own strength: “I can, and I mean to repent; I can
when I will, and I will when time serves. I trust I am not so bad, that God hath not
given me over. Many have gone further than I: why may I not repent at my last
hour?”
7. Take heed of a mock repentance, saying, “I cry God-mercy, God forgive met I sin
daily, and repent daily. When I have sworn or been drunk, I am heartily sorry. Is not
this repentance?” I answer, No! Repentance is quite another thing. “The burnt child,”
we say, “dreads the fire.” (John Sheffield, M. A.)
The terrible hypothesis; or, the irrecoverable fall
I. PERSONAL CHRISTIANITY IS A SPIRITUAL PARTICIPATION OF DIVINE
REALITIES.
1. It is an idea.
2. It is a feeling.
3. It is a power.
II. APOSTASY FROM PERSONAL CHRISTIANITY IS AN IMMENSE SIN.
1. The falling away here mentioned is that of total apostasy.
2. The apostasy here spoken of is stated purely as an hypothesis.
3. Although the apostasy is spoken of only as hypothetical, it is, nevertheless,
possible. The man who parts with Christ through the force of old prejudices, is the
Caiaphas of the age; he who parts with Him for money, is the Judas; he who parts
with Him for popular favour, is the Pilate. The tragedy of Golgatha has many actors;
every generation every day reiterates these multiplied crucifixions.
III. THE SIN OF SUCH AN APOSTASY WOULD ENTAIL THE MOST LAMENTABLE
RESULTS.
1. The lamentable results of this sin would be irremediable.
(1) Their first repentance could only have been produced by the whole force of
the moral considerations contained in the gospel.
(2) The supposed apostates have triumphed over the whole force of the most
powerful considerations that can ever be addressed to them.
2. The lamentable results of this crime are consonant with character. Their doom
answers to their state.
3. The lamentable results of this crime are terribly awful The conscience in flames!
4. The lamentable results of this crime are ever just at hand. “Nigh unto cursing.”
(Homilist.)
Indefinite renewal impossible
The impossibility here asserted consists not in a single repentance, but in the indefinite
renewal of the first vivid life of the Spirit in the case of Christians who are meanwhile
continually crucifying to themselves the Son of God afresh: the spiritual impressions

169. that were wrought once for all at their conversion must of necessity be weakened by
repetition. The passage, as it stands in the text, is in thorough harmony with the
previous context, which maintains the need for progressive teaching as the child grows
into the man in Christ and protests against the continual reiteration of truths which have
lost their freshness; and with the subsequent context, which condemns spiritual
barrenness under the figure of sterile soil which, season after season, in spite of
fertilising rain and human tillage, produces only thorns and thistles. (F. Rendall, M. A.)
Final perseverance
If Christians can fall away, and cease to be Christians, they cannot be renewed again to
repentance. “But,” says one, “you say they cannot fall away.” What in the use of putting
this “ if “ in, like a bugbear to frighten children. If God has put it in, He has put it in for
wise reasons. Let me show you why.
1. First, it is put in to keep thee from falling away. God preserves His children from
falling away; but He keeps them by the use of means; and one of these is, the terrors
of the law, showing them what would happen if they were to fall away. There is a
deep precipice: what is the best way to keep any one from going down there? Why, to
tell him that if he did he would inevitably be dashed to pieces. In some old castle
there is a deep cellar, where there is a vast amount of fixed air and gas, which would
kill anybody who went down. What does the guide say? “If you go down you will
never come up alive.” Who thinks of going down? The very fact of the guide telling us
what the consequence would be keeps us from it. It leads the believer to greater
dependence on God, to a holy caution, because he knows that if he were to fall away
he could not be renewed. It is calculated to excite fear; and this holy fear keeps the
Christian from falling.
2. It is to excite our gratitude. Suppose you say to your little boy, “Don’t you know,
Tommy, if I were not to give you your dinner and your supper you would die? There
is nobody else to give Tommy dinner and supper.” What then? The child does not
think that you are not going to give him his dinner and supper; he knows you will,
and he is grateful to you for them. The chemist tells us that if there were no oxygen
mixed with the air animals would die. Do you suppose that there will be no oxygen,
and, therefore, we shall die? No, he only teaches you the great wisdom of God, in
having mixed the gases in their proper proportions. Says one of the old astronomers,
“There is great wisdom in God, that He has put the sun exactly at a right distance—
not so far away that we should be frozen to death, and not so near that we should be
scorched.” He says, “If the sun were a million miles nearer to us we should be
scorched to death.” Does the man suppose that the sun will be a million miles nearer,
and, therefore, we shall be scorched to death? He says, “If the sun were a million
miles farther off we should be frozen to death.” Does he mean that the sun will be a
million miles farther off, and, therefore, we shall be frozen to death? Not at all. Yet it
is quite a rational way of speaking, to show us how grateful we should be to God. So
says the apostle. Christian! if thou shouldst fall away, thou couldst never be renewed
unto repentance. Thank thy Lord, then, that He keeps thee. (C. H. Spurgeon.)
The moral condition in which renewal is impossible
When anything is said to be impossible, the natural question is, Impossible to whom? for

170. it is plain that what may be possible to one being, may be impossible to another being. If
I were called to attempt to lift a stone of a ton weight, I would naturally say, “No, I will
not attempt it, for it is impossible”—meaning, not that it is impossible that the stone
should be lifted, but that it is impossible that I should lift it. The impossibility in the case
before us may either be considered as existing in reference to God, or in reference to
man. If the restoration of these apostates to the state in which they once were be an
impossibility in reference to God, it must be so either because it is inconsistent with His
nature and perfections, or with His decree and purpose. In the first sense, “it is
impossible for God to lie,” or “clear the guilty” without satisfaction. In the second sense,
it was impossible that Saul and his posterity should continue on the throne of Israel.
That the restoration of an apostate to his former state is an impossibility in either of
these points of view, is more than we are warranted to assert. If we carefully examine the
passage, I apprehend we will come to the conclusion that the impossibility is considered
as existing not in reference to God, but in reference to man—that the apostle’s assertion
is, that it is impossible, by any renewed course of elementary instruction, to bring back
such apostates to the acknowledgment of the truth. He had stated that many of the
Hebrews had unlearned all that they had learned, and “had need of some one to teach
them again the first principles of the oracles of God.” Yet he declares his determination
not to enter anew on a course of elementary instruction, but to go on to some of the
higher branches of Christian knowledge; for this cause, that there was no reason to
expect that such restatements would be of any use in reclaiming those who, after being
instructed in the doctrines and evidences of Christianity, had apostatised; while, on the
other band, there was every reason to hope that illustrations of the higher branches of
Christian truth would be of the greatest use to those who “held fast” the “first
principles,” in establishing them in the faith and profession, in the comforts and
obedience of the gospel; just as a farmer after making a fair trial of a piece of ground,
and finding that, though everything has been done for it in the most favourable
circumstances, it still continues barren, desists, saying, “It is impossible to make
anything of that field,” and turns his attention to rendering still more fertile those fields
which have already given evidence of their capability of improvement. “It is not possible,
by a renewed statement of Christian principles and their evidence, to bring back these
apostates. Nothing can be stated but what has been already stated, which they seemed to
understand, which they professed to believe, but which they now openly and
contemptuously reject. No evidence, stronger than that which has been brought before
their minds, and which they once seemed to feel the force of, can be presented to them.
The meaning and evidence of Christian truth have been before their minds in as
favourable circumstances as can be conceived.” The apostle’s assertion, then, appears to
me to be just this—“Statement and argument would be entirely lost on such persons, and
therefore we do not enter on them.” (John Brown, D. D.)
Danger of falling away
A Christian said to a minister of his acquaintance, “I am told you are against the
perseverance of the saints.” “Not I, indeed,” he replied; “it is the perseverance of sinners
that I oppose.” “But do you not think that a child of God can fall very low, and yet be
restored?” “I think it would be very dangerous to make the experiment.”
Nothing more can be done
If the mightiest arguments have been brought to bear on the conscience in vain; if after
some slight response, which gave hopes of better things, it has relapsed into the

171. insensibility of its former state, there remains nothing more to be done. There is nothing
more potent than the wail of Calvary’s broken heart and the peal from Sinai’s brow, and
if these have been tried in vain, no argument is left which can touch the conscience and
arouse the heart. If these people had never been exposed to these appeals, there would
have been some hope for them, but what hope can there be now, since, in having passed
through them without permanent effect, they have become more hardened in the
process than they were at first? Here is a man dragged from an ice-pond, and brought
into the infirmary. Hot flannels are at once applied, the limbs are chafed, every means
known to modern science for restoring life is employed. At first it seems as if these
appliances will take effect, there are twitchings and convulsive movements; but, alas I
they soon subside, and the surgeon gravely shakes his head. “Can you do nothing else?”
“Nothing,” he replies; “I have used every method I can devise, and if these fail, it is
impossible to renew again to life.” This passage has nothing to do with those who fear
lest it condemns them. The presence of that anxiety, like the cry which betrayed the real
mother in the days of Solomon, establishes beyond a doubt that you are not one that has
fallen away beyond the possibility of renewal to repentance. If you are still touched by
gospel sermons, and are anxious to repent, and are in godly fear lest you should be a
castaway, take heart; these are signs that this passage has no bearing on you. Why make
yourself ill with a sick man’s medicine? But if you are growing callous and insensible
under the preaching of the gospel, look into this passage, and see your doom, unless you
speedily arrest your steps. (F. B. Meyer, B. A.)
The recoil from good influences
Translated into a statement of tendency, the doctrine taught is this.—Every fall involves
a risk of apostasy, and the higher the experience fallen from the greater the risk. The
deeper religion has gone into a man at the commencement of his Christian course, the
less hopeful his condition if he lapse. The nearer the initial stage to a thorough
conversion the less likely is a second change, if the first turn out abortive; and so on, in
ever-increasing degrees of improbability as lapses increase in number. The brighter the
light in the soul, the deeper the darkness when the light is put out. The sweeter the
manna of God’s Word to the taste, the more loathsome it becomes when it has lost its
relish. The fiercer the fire in the hearth while the fuel lasts, the more certain it is that
when the fire goes out there will remain nothing but ashes. The livelier the hope of glory,
the greater the aversion to all thoughts of the world to come when once a Christian has,
like Atheist in the “Pilgrim’s Progress,” turned his back on the heavenly Jerusalem.
Action and reaction are equal. The more forcibly you throw an elastic ball against a wall
the greater the rebound; in like manner the more powerfully the human spirit is brought
under celestial influences, the greater the recoil from all good, if there be a recoil at all.
The gushing enthusiasts of today are the cynical sceptics of to-morrow. Have promoters
of “revivals” laid these things duly to heart? (A. B. Bruce, D. D.)
Backsliding and apostasy
The difference between backsliding and apostasy is that between a body benumbed,
stiffened, and all but deprived of life by the cold, and the same body petrified and
hardened into stone. (J. Leifchild, D. D.)

172. Sinning against the light
He who sins against the light is hurt beyond hope of cure. (Old Greek Saying.)
Shutting out love
He that shuts love out, in turn Shall be shut out by love,
And on her threshold lie Howling in outer darkness.”
(Tennyson.)
Freezing after a thaw
I have read that there is no ice that is harder to melt than ice that has been once melted
and frozen the second time. So the soul that has begun to melt before the heart of Christ,
and then refuses to lay its sins on the Lamb of God, that heart is the hardest and the
most difficult to break again. (Theo. Monod.)
Process of backsliding
Two ministers, walking along the banks of a river, came to a tree which had been blown
down in a recent gale. It was a mighty, noble tree, tall and substantial, with large
outspreading roots and ample foliage. Approaching to examine it, they found it had been
snapped off just above the roots; and, on looking still closer, found that there was only
an outer shell of sound wood, and that the heart was rotten. Unnoticed, decay had been
going on for years. So is it generally with the fall of professing Christians; the fall is but
the result of evil that has been allowed to steadily gather strength within the heart.
The difficulty of the passage
Do you ask me whether it is possible for a Christian man to commit a crime, and to sink
into a doom like this? I dare not obliterate the tremendous force of this passage by
denying the possibility. Far better leave it as it is—an awful hypothesis—to warn us
against the danger and the guilt, than venture by fine-drawn speculations, to diminish
its practical power. If you ask me how I can reconcile the passage as it stands, with the
merciful promises which assure us of God’s keeping if we trust in Him, I answer that
these promises are to those who trust, and continue to trust, in God, not to those who
trusted once, but whose trust has now perished; and I answer farther, that I would
rather be charged by a whole council of theologians, with introducing scientific
inconsistency into a theological system, than dare to lessen the term of a divinely-
inspired warning, the undiminished awfulness of which may be needed to save some
soul from death. (R. W. Dale, LL. D.)
What is it to fall away?
To fall away is to go back from the outward profession of Christianity—not temporarily,
but finally; not as the result of some sudden sin, but because the first outward stimulus
is exhausted, and there is no true life beating at the heart, to repair or reinvigorate the
wasting devotion of the life. It is to resemble those wandering planets, which never
shone with their own light, but only in the reflected light of some central sun; but which,
having broken from its guiding leash, dash further and further into the blackness of

173. darkness, without one spark of life, or heat, or light. It is to return as a dog to its vomit,
and as a sow to her filth; because the reformation was only outward and temporary, and
the dog or sow natures were never changed through the gracious work of the Holy Spirit.
It is to be another Judas; to commit the sin against the Holy Ghost; to lose all
earnestness of feeling, all desire for better things, all power of tender emotion, and to
become utterly callous and dead, as the pavement on which we walk, or the rusty armour
hanging on the old castle’s walls. (F. B. Meyer, B. A.)
A backslider a sad sight
“It is a miserable thing to be a backslider. Of all unhappy things that can befall a man,”
says Ryle, “I suppose it is the worst. A stranded ship, a broken-winged eagle, a garden
overrun with weeds, a harp without strings, a church in ruins—all these are sad sights;
but a backslider is a sadder sight still.”
Misery of a backslider
Terrible is the falling away of any who make profession and act quite contrary to
conviction. A lady here (Huddersfield) thus relates her own case. “Once Mr. and I were
both in the right way. I drew him into the world again. I am now the most miserable of
beings. When I lie down I fear I shall awake in hell. When I go out full dressed, and seem
to have all the world can give me, I am ready to sink under the terrors of my own mind.
What greatly increases my misery is the remembrance of the dying speech of my own
sister, wile told me she had stifled convictions and obstinately fought against light to
enjoy the company of the world. “Sister,” said she, “I die without hope. Beware this be
not your easel” “But, indeed,” said Mrs., “I fear it will.” (C. Venn.)
They crucify to themselves the Son of God afresh
Crucifying the Son of God afresh
Various as have been God’s dealings with the world, there is, after all, a terrible
impartiality in His dispensations to His rational creatures. Wherever men possess
reason and conscience, they possess, in some measure, the means of pleasing or
displeasing Him; whenever they can, in the lowest degree, conceive His law, they are
bound to obey it. The whole world is under a moral government, though we alone are in
a written covenant; all live to God, though we alone have professed “the law of the spirit
of life in Christ Jesus.” The very temptations, ms that dazzle the unevangelised world
are, in innumerable instances, the same temptations that are trying us—anger,
sensuality, ambition, avarice. We are their brethren in all things except in the revelation
of the Divine mercy and the gift of the Divine Spirit. While the human nature of the
Church is uniform, its trials must be nearly so. As the Lord ,,f the Church is the same
“yesterday and to-day and for ever,” so the probation He enforces is distributed pretty
evenly through all ages and classes. But of all the equalisations of evil in successive ages,
of all the repetitions of trial from generation to generation, of all the instances evincing
that, in the Church as in the world, “the thing that has been will be”—unquestionably
that expressed in the text is the most startling and fearful. The Crucifixion of Christ, in
its literal reality, stands alone in the history of man. It was the last and darkest depth of
human criminality. The original fall, and the rejection of the Redeemer, are the two
saddest pages in the story of our race. But mournful as is the former, it has never,
probably, left the impression upon the heart which is at once produced by all those

174. dread accompaniments that prepared and embittered the last sufferings of the meek and
merciful Friend of man. Injustice, cruelty, false shame, unworthy indolence,
covetousness, ambition, hypocrisy, envy, all were in different ways exhibited in this
tremendous tragedy; all contributed in different ways to fix the catastrophe. No, never,
surely, is man, in all the possibilities of futurity, destined again to consummate a
wickedness like this. It must be for ever solitary in the world, an event placed beyond
anticipation, repetition, or parallel; a lonely and terrible monument of unapproachable
guilt. Not thus, however, speaks the voice of inspiration. Heaven has not spared us this
trial. When Christ was about to die, He instituted a memorial sacrament of His passion,
to show forth His death until He come. It would seem that there is, as it were, a fearful
and Satanic sacrament too, of that same dread hour, by which it is still in man’s power to
reiterate and prolong His death until He come to judge the long succession of His
crucifiers. St. Paul delivers to us the tremendous truth, that there is in man a continued
capacity of “crucifying afresh the Son of God”; a power to act over again all the scene of
His torture, to league with the malignant priests and the scoffing soldiers, to buffet the
unresisting cheek, to bind the crown of thorns. Reflect on the frame and temper of mind,
on the weakness and the wickedness, that made the chosen people of God the murderers
of His Son, and try if you cannot catch some faint image of that treachery in your own
hearts. But be true to yourselves if you would indeed detect the lurking evil, and think
not that even among the best of us, in a world of oft-recurring temptation, it is useless to
prosecute the scrutiny. Doubtless the accuracy of the image will vary in degree: here,
through the progressive sanctification, all but obliterated; here, through remaining
worldliness, vivid and undeniable; here, through total rejection of Christ, all but
complete. To estimate the resemblance we must turn to the original. When Christ was, in
that day of mingled horror and glory, sacrificed on Calvary, few things were more
remarkable in the accessories of the event than the feelings and motives of the people.
Christ was unquestionably a favourite with the mass of the people; the great obstacle to
the schemes of the priests was always that “they feared the people.” His gracious bearing
and the mysterious anticipation that surrounded and dignified His singular ‘life, had
evidently caught and conciliated the popular mind. Nor was it unqualified malignity that
made them His persecutors, Christ Himself had found a palliation for this crime in their
ignorance, He besought forgiveness for them because “they knew not what they did.”
Yet, however it came to pass, this people, thus disposed, are found the unanimous
destroyers of their Prophet, the tumultuous petitioners for His crucifixion, the fierce
invokers of His blood on them and on their children? Strange as this appears, is there
indeed nothing that resembles it in our own experience? Is no parallel to be found for it
in the Christian world around us! Can we not, when we go abroad into the highways of
daily life, find something in the general mind that reminds us of a people honouring
Christ as long as He offers easy blessings, flocking round His standard with enthusiasm
so long as He is made the standard-bearer of a party, professing boundless admiration,
devotion, and love; yet when the true hour of trial comes, and the question can no longer
be escaped,—Shall we surrender our pleasures or our Redeemer?—give up the favour of
earthly superiors or the favour of the King of heaven?—abandon our cherished sins, or
with our sins nail Jesus to the cross once more?—then, relinquishing their short-lived
discipleship, following the instigation of blind and guilty guides, turning with the
turning tide, and swelling the torrent of the persecutors of the body of Christ. Turn again
to the record. Among the unhappy instruments of Satan, on that dread occasion, was
one whose name, almost unknown in all else, his relation to this event has miserably
immortalised—the wretched, wavering, timorous Pilate. Willing to save, but afraid to
resist, anxious to do right as long as virtue cost no trouble,-has this crucifier of Christ no
image among us? Are there no Pilates among our grave and reputable men of

175. business?—none who cold be models of consummate piety if there were no danger of its
disturbing their tenure of wealth and influence?—who would gladly save the Son of God
from degradation if they were not a tittle apprehensive of degrading themselves in the
task,—and would allow Him supreme authority as long as the r own was warranted
secure? Not far removed from this is the case of those rulers who struggled against their
very faith lest it should hazard their popularity Joh_12:43). Alas! these poor dependents
on human fame stand not alone in the world; this weapon of the evil one has not been
suffered to rust in disuse! It is not with open disavowal that the votary of fashionable
worldliness disclaims the Lord of glory. A peril such as this might be met and warded off.
But society does its work surely because slowly. Religion is not proved to be absurd, but
assumed to be so; the world would not harshly ask us to disbelieve in Christ, but merely
to forget Him. Principles are lost for ever before we have dreamed they were in danger,
and the poor victim of the world’s opinion has learned to “crucify afresh the Son of God,”
without relinquishing one outward characteristic of discipleship I But these, wretched
and criminal as they are, are but the less daring forms of crime. Deeper guilt than this
bore the suffering Lamb of God to His cross, and deeper guilt than this is not confined to
His first crucifiers. Can we witness nothing that recalls the rebellious ambition of those
who said, “This is the heir; come, let us kill Him, and the inheritance shall be ours”? The
world at large—yea, the far immense of worlds—is the inalienable property of God; the
inheritance is entailed upon that only-begotten Son, “whom,” it is written, “He
appointed Heir of all things.” And when, refusing to hold as His lessees, spurning His
rights of lordship, we would explode His claims for antiquated and fanciful, that we may
enjoy His gift as though the fee were ours; in all this is there none of that spirit which
once raged in those who, in angry impatience of His claims, “took counsel against Him
for to put Him to death”? And when a paltry hope of gain or advancement can bribe us to
forsake a gracious Master, to forget all He has done, and all He has borne; does he
remain the alone in the world who “said unto the chief priests, What will ye give me, and
I will deliver Him unto you”? Nay, at such an hour we are worse than Judas; for even
Judas, the miserable suicide of remorse, we may believe, had another option been his,
would not have “ crucified the Son of God afresh! “Can we descend yet deeper? Christ
was crucified on the imputation of blasphemy. What was the “blasphemy”? He had
called Himself the Son of God, and the Son of man, and in right of this transcendent
union, the Judge to come “ in the clouds of heaven,” and “sitting at the right hand of
power.” If this was false, His crucifiers were justified; if this was false, in a theocratic
government, He deserved His fate. There are those who pronounce that mysterious title
false in any sense that could have ever made it “blasphemy” from human lips, who deny
the Sonship of the Eternal any significance beyond what more or less belongs to all the
virtuous revealers and interpreters of the will of heaven that have ever instructed man.
Surely we cannot in justice refuse to such impugners the place they have chosen for
themselves in the throng that circled the cross of Jesus! Still we have not sunk to the last
level of the Jewish persecutors. Fallen as we are, we could not have borne to prefer
Barabbas, the thief and murderer, to our pure and guiltless Redeemer. And who, then,
are the darling idols of human applause? Who are the chosen of our race that poetry
crowns with its halo of glory, and every young imagination bows to worship? Who, but
the laurelled Barabbases of history, the chartered robbers and homicides that stain its
pages with blood, and that, after eighteen hundred years of Christian discipline, the
world has not yet risen to discountenancing? Remove the conventional discredit that
attaches to the weaker thief, exalt him to the majesty of the military despot, and how
many would vote for Barabbas, how many linger with the lowly Jesus? “Be it so, but our
votes would at least be open and undisguised, we would not stoop to the meanness of
hypocrisy. We would not, with those you are pleased to make our prototypes, ‘put on

176. Him the scarlet robe and the crown, and the sceptre,’ that we might ‘bow the knee and
mock Him.’ Of this, at least, we are incapable.” Perhaps so. I pray God it may he so. And
yet, recall but the hour that has just now floated past you into eternity, when you “bowed
the knee” to this same Jesus who was crucified, when your lips uttered words of piercing
sorrow, and besought His mercy and implored His aid, as erring and straying sheep, as
miserable offenders, miserable sinners. Ask yourselves how many knees were bowed in
the repentance the lips rehearsed, how many hearts were melted in the agony the tongue
so readily expressed. And if conscience whisper an accusation, bethink you how differs
this from the guilt of those who called Him King, and despised the royalty they ascribed;
or was it more a crime to insult Him when He walked the earth in poverty and pain, than
when He sits, as now, the recognised Monarch of the universe! (Prof Archer Butler.)
The crucifixion of Christ, an ever recurring crime
I. THE METHOD BY WHICH HEAVEN TESTIMATES THE CHARACTER OF MEN.
The essence of a moral act lies, not in the muscular exertion, but in the mental volition.
1. This method of judging character commends itself to our sense of justice as
obviously right.
2. This method of judging character urges the most vigorous discipline of the heart.
3. This method of judging character suggests unexpected revelations on the day of
judgment.
II. THE ENORMITIES WHICH CORRUPT MEN ARE AT ALL TIMES CAPABLE OF
PERPETRATING.
1. The feelings which effected the crucifixion we may find everywhere in the hearts of
depraved men.
2. Similar circumstances would probably lead to a similar development.
Learn:
1. The propriety of a trembling modesty in denouncing the great criminals of history.
In condemning them, let us take care that we do not foredoom ourselves.
2. The necessity of a heart renovation for the real improvement of humanity.
3. The inestimable value of the gospel to mankind. (Homilist.)
The crucifixion of Christ modernised
To a nature morally sensitive the crucifixion of Jesus Christ’ is the crime of all crimes.
Although eighteen hundred)ears have passed it is still the most realistic scene in all
history. The strokes of the crucificial hammers are heard not only on the mountains of
Palestine; they ring throughout the universe. The vividness of the cross comes, in part,
from the way the story of Calvary is told. There is nothing elaborate. No attempt at fine
writing. Only a few verses. The story is allowed to tell itself. But here is the secret: it is
scenic from beginning to end; it speaks in pictures. God Himself emphasised the
enormity of the crucifixion of His Son by means of the great wonders by which He
marked the event, and by which He proclaimed that all nature was in a sympathetic
agony with the agonising Christ. But mark the way God visits the crime of Christ’s

177. crucifixion with retribution if you would grasp its enormity. “The Hebrews had for
centuries been dreaming of a Messiah, and at last their Messiah came. But how did they
receive Him? They received Him with yells of ‘Crucify.’ At the Cross of Jesus, which
consummated their iniquity, the story of their nation ends.” Some of those who shared
in the scene of Christ’s crucifixion, and myriads of their children, shared also in the long
horror of the siege of Jerusalem by the Romans—a siege which, for its unutterable
fearfulness, stands unparalleled in the story of mankind. They had forced the Romans to
crucify their Christ, anal they themselves were crucified in myriads by the Romans
outside their walls, till room failed for the crosses and wood to make them with. This
would be enough to spread before us the enormity of the crime of the crucifixion of
Jesus Christ; but this is not all; retribution still follows the nation of His crucifiers. In
this year the Jews are an ostracised race in the midst of humanity the world over. To see
the enormity of the crucifixion of Christ put by the side of the appalling judgment which
followed it an analysis of the crime. The crucifixion of Christ was not a single sin, it was a
multifold sin; it was a moral compound. It was a culmination—a climax. A whole series
of motives and a whole series of actions were behind it. When we remember this we see
that the Cross stands for something upon the part of man. It is an exponent of humanity.
It is the work of human nature unregenerated. It shows the extreme of sin to which man
will dare to go; he will dare to crucify the Son of God. Is there a point in moral depravity
beyond that? If so, what is it? Hundreds and hundreds of typical bands rear the Cross
and ply the curcificial hammers and drive the cruel nails of death. I see the hand of the
Pharisee; he was a formalist in religion, and could not endure the pure spirituality of
Christ’s religion. I see the hand of the Elder; be was a traditionalist, and he felt his
religion reel before the practical common-sense questions which Christ fired through it,
as the gun-boat fires its cannon-balls through a wooden ship. I see the hand of the
Sadducee; he was an agnostic, and he hated Christ because He brought to bear against
the tenets of his agnosticism the deadly parallelism of the Scriptures. The envy of the
Churchmen; the avarice of Judas; the vacillation and cowardice of Pilate; the perjury of
the false witnesses; the false shame of those who believed in Christ but who refused to
confess Him for fear of the Pharisees; the desertion of His long-instructed followers; the
brutality of the mob, who mocked Him as He died—all these were forces which
combined to erect the Cross and nail Christ to it. And what had Christ done that He
should thus be crucified and made an open shame? He had loved men; He had opened
the massive prison doors of error and had given men the liberty of the truth; He had
smitten haughty tyrannies and broken the oppressive grip which they had upon
humanity; He had taken children into His arms and had blessed them; He had lived a
holy life, in which no one could pick a single flaw; He had healed the sick; He had
uttered the Sermon upon the Mount and the golden promises and the explanatory
parables: That was all He had done. How the enormity of the crime of crucifying Him
grows t We congratulate ourselves that we were not at Calvary and that we were spared
the trial, the experience, and the doom of those who crucified Christ. My fellow-men of
the nineteenth century, the text strikes us while we are right in the midst of our mistaken
congratulations. It says in unmistakable language the crime of the crucifixion of Jesus
Christ, which is so enormous, is a crime that is continuous. In the rearm of human
disposition and feeling, in the thought-life of the world, there is a perpetual Calvary and
a perpetual crucifixion. Christ is being crucified afresh, and the old guilt of the first
century is not only being constantly incurred, but it is being constantly increased. The
men of the first century, when they crucified Christ, knew not what they did—they
sinned in darkness; but the men of the nineteenth century, when they crucify Christ,
know what they are doing—they sin against light. What has Christ done that any man in
the nineteenth century should crucify Him? He has filled the world with pure principles;

178. He has reproduced Himself in the magnificent men and women of the Christian Church;
He has built up the ground institutions of civil and religious liberty; He has shaped and
moulded the leading nations of the earth; He has given the world the progress and the
triumphs of a Christian civilisation. Do these things make Him worthy of crucifixion?
The men of the first century who crucified Him saw only the deeds of a very few years;
the men of the nineteenth century who crucify Him afresh see the deeds of 1800 years.
They sin against all the centuries of the Christian era. There is no mistaking the text. It is
in the present tense, and it speaks of a second act. It was addressed to men thirty years
after Jesus had been enjoying the glories of the throne of heaven. He was beyond the
reach of the physical touch of man. Paul did not consider the essence of a moral act to lie
in the muscular exertion, but in the mental volition. “As a man thinketh in his heart, so
is he.” This is heaven’s idea of moral conduct. The heart-life is the true life. “The Lord
looketh upon the heart.” Our life includes the unexpressed wishes, the inarticulate
longings, and the unwrought purposes of the heart. It includes our moral identifications
with our fellow-men and our sympathies with their actions. You hare now before you the
answer of the question, How is it possible to recrucify Christ? The answer is this: It is
possible by means of moral identification with the men of Calvary. There is a
brotherhood of soul with soul; by continuing in the brotherhood made up of the souls of
the Pilates, and of the Pharisees, and of the Judases, and of their kindred, we endorse
their deeds and ate held by justice as alike criminal with them. When their spirit is
incarnated in our acts we crucify Christ afresh. I tell you that not a single impulse or
passion that played a part in the great tragedy has died out of the world. They are all
pulsating to-day in the hearts of men. The nineteenth century is but a moral echo of the
first century. If you are not morally one with the friends of Christ you will be classified
with the crucifiers of Christ. That is the principle which the text enunciates. Jesus
Himself enunciates the same principle in the woes which He pronounces against the
Pharisees. Moral identification! That is the criterion of character! That is the basis upon
which God deals with us in judgment. Moral identification is also the basis upon which
man judges man. We saw the play of this principle of judgment during the civil war
which tore and distracted our land. The war opened with the Confederates firing upon
Fort Sumter. That first act was universally made to test all the North. The way a man
looked upon that daring act was made the criterion of his standing, the index of his
loyalty or disloyalty. The man who deplored it, and who lifted his hands in hob’ horror at
the thought of American citizens firing upon American citizens, was identified with the
men within the fort who stood by the guns of the nation loyally and courageously; but
the man who let the joy of his soul shine out in his face, or embody itself in utterance,
was identified with the men who aimed and fired the guns of treason, and who tattered
the dear old Stars and Stripes, and trampled them in the dust. The latter man was
compelled to leave the North and was treated as a traitor, which he was. The war was
closed with the awful tragedy of assassination. The most dastardly act of all that black
history was the firing of the assassin’s fatal ball by J. Wilkes Booth through the noble
frame of Abrabam Lincoln. That act also was made a test. Here and there through the
North there were men who applauded the act; but no sooner did the words “Good,”
“Served him right,” fall from their lips than instantly they were riddled by the Minie balls
of patriots, or swung out into the air from impromptu gallows. Why? Because
everywhere the men of the North looked upon them as assassins, kindred Booths. Why?
Because everywhere the men of the North looked upon soul identification with treason
as treason, and sympathy with a traitor as making a man a traitor. Moral identification!
That is the criterion of character. Both God and man declare it to be the true basis of
righteous judgment. If this be so, then the duty of the hour, in view of the theme which
occupies our minds, is to question ourselves with regard to our moral identification.

179. Where do you stand with regard to Christ? That is the question. With whom are you
classified? Do you crucify Christ afresh? If by your actions you are classified with Pilate
you crucify Christ. The historical man Pilate is dead, but his principles have been
modernised. Pilateism never dies. It affects friend.-hip; it pays compliments; it shifts
and transfers responsibility; it seeks to be on both sides; it makes an orthodox
profession, but lives a heterodox life; it virtually acquits but actually executes. With
whom are you classified? With Judas, the man who sold his Master? Why did Judas sell
Christ? Because he got money. The sale of Christ by Judas was a pure matter of cash. If
you sell conscience or principle for money you are a Judas and a crucifier of Christ. If yea
are untruthful and dishonest in your business you are a Judas and a crucifier of Christ.
With whom are you identified? With the soldiers who robed Him in mock purple, and
who platted a crown of thorns and put it upon His brow, and bowed the knee before Him
in hypocrisy? If when conscience tells you to perform a certain duty you deliberately re
use to obey, what is that but bowing the knee in hypocrisy to Christ as the King of your
life, and turning His crown into a crown of thorns, a thing to be jeered at? With whom
are you classified? With the disciples who forsook Him and fled? If so, you play a part in
Christ’s crucifixion. Today the silence and the backwardness and the desertion of
Christians may be the cause of the reign of unbelief; the cause of indifference with regard
to Christ; the cause also of much of the dishonour that is heaped upon Christ. It is our
duty to assort more and claim more for Jesus. With whom are you classified? With the
Pharisees, who kept men from espousing the cause of Christ? Do you hinder your friends
from making a confession? With whom are you classified? With the Sanhedrin who
passed the sentence of death upon Christ? Why did the members of the Sanhedrin
sentence Him? Because He claimed to be God; because they said He was a blasphemer;
because they denied His deity. Do you deny the deity of Jesus Christ? If so, then there is
nothing left for you but to crucify Him. With whom are you identified? I hear a voice
saying, “I am identified with no one.” “I am neutral.” “I neither choose Christ nor
Barabbas.” “I wash my hands clear of the whole business.” That was what Pilate thought
he would do; but did he? No; all such talk is the merest moral stuff, Neutrality! To you
who have this day heard the gospel of Christ, there is no such thing as neutrality. The
Master Himself says, “He that is not for Me is against Me.” That settles it. He that is not
morally identified with Christ as a follower and friend is morally identified with His
enemies and crucifiers. Your attempted neutrality is a crime against light and against
infinite love and against the eternity of your own soul. Why should you crucify the Son of
God afresh? Why should you nail H,m to the cross of indifference? Is there any
difference between crucifying Christ upon the cross of indifference and crucifying Him
upon the cross of criticism, or upon the cross of consent, or upon the cross of unbelief?
He is crucified all the same. Do you ask me the way out of your sin? I reply, Seek a true
knowledge of Christ. In speaking of the first crucifixion Paul tells the Corinthians that
had the men of Jerusalem known Christ they would not have crucified the Lord of glory.
Do you ask me the way out of your sin? I reply, If you would avoid the crucifixion of
Christ join in the coronation of Christ. Crown Him with an ardent faith; with a loyal
love; with a fearless, manly, constant, and open confession. (David Gregg, D. D.)
Christ crucified afresh
Bridaine was one of the most celebrated of the French preachers. Marmontel relates,
that in his sermons he sometimes had recourse to the interesting method of parables,
with a view the more forcibly to impress important truths on the minds of his hearers.
Preaching on the passion of Jesus Christ, he expressed himself thus:—“A man, accused

180. of a crime of which he was innocent, was condemned to death by the iniquity of his
judges. He was led to punishment, but no gibbet was prepared, nor was there any
executioner to perform the sentence. The people, moved with compassion, hoped that
this sufferer would escape death. But one man raised his voice, and said, ‘I am going to
prepare a gibbet, and I will be the executioner.’ You groan with indignation! Well, my
brethren, in each of you I behold this cruel man. Here are no Jews today to crucify Jesus
Christ; but you dare to rise up, and say, ‘I will crucify Him.’” Marmontel adds, that he
heard these words pronounced by the preacher, though very young, with all the dignity
of an apostle, and with the most powerful emotion; and that such was the effect, that
nothing was heard but the sobs of the auditory. (Baxendale’s Dictionary of Anecdotes.)
Continuous crucifixion
Rather, “while crucifying,” “crucifying as they are doing.” Thus the words imply not only
an absolute, but a continuous apostasy, for the participle is changed from the past into
the present tense. A drop of water will, as the Rabbis said, suffice to purify a man who
has accidentally touched a creeping thing, but an ocean will not suffice for his cleansing
so long as he purposely keeps it held in his hand. There is such a thing as “doing despite
unto the Spirit of grace” (Heb_10:29). (F. W.Farrar, D. D.)
SBC, "The Renewal of Those Who Fall Away.
The words of the Apostle in the text are very strong and very startling, and I can easily
believe that they have often caused pain and misgiving to Christian minds.
I. I conceive that in the text the Apostle is speaking of no less a sin than that of utter
apostasy from the Christian faith. The whole tenor of the epistle indicated an anxiety in
the writer’s mind lest those to whom he was writing should be deceived as to the
greatness of their privileges as Christians, and should be led to despise them. And if he
had this fear, is it any wonder that he should speak very plainly and boldly concerning
the spiritual danger which those persons incurred who had been baptised, and who fell
away?
II. Allowing this, however, we are perhaps still inclined to think a passage harsh which
declares it impossible for a person who has fallen, no matter into what sin it may be, to
be renewed unto repentance. There is no such thing in the world, which Christ redeemed
with His own most precious blood, as a human soul who may not be saved from the
wrath of God if only he be willing to be saved; and if in any case there is an impossibility,
it is an impossibility of man’s own making, and not one arising from the decree of Him
who wills not the death of a sinner. The Apostle did not mean to imply that God would
mark with unavoidable damnation those who had apostatised from the faith of Christ
once professed; but he did mean to warn his disciples that apostasy involved such an
awful fall, resulting as it did, and casting shame upon the sacred sufferings of Christ,
holding up with ridicule to the scoffing enemies of our Lord that cross whereby they
professed to have been saved, that any one who did so turn his back upon Christ would
find, to his cost, that to return to the place from which he had fallen would require little
short of a miracle. Impossible it would not and could not be to God, but practically so
improbable was it that any one who so fell would ever rise again, that it was only
charitable to speak in the strongest terms imaginable of the danger incurred, and the
consequent necessity of steadfastness in the faith.

181. Harvey Goodwin, Parish Sermons, vol. iii., p. 368.
Falling Away from Christ.
There is no passage in the whole Bible of which the cruel enemy of souls has taken so
much advantage as this. Tertullian tells us, that because of these verses the Church at
one time rejected the whole Epistle to the Hebrews, and denied its inspiration so fearful
and so contrary to the general spirit of God’s words did they consider them. And at this
moment it would be affecting to count up all the real children of God who are being
made absolutely miserable, and who are in danger of letting go all their confidence and
all their hope, simply because of these terrifying words.
I. Let us endeavour to distinguish between what it is to "fall" and what it is "to fall away."
To fall is to pass into a state of sin after we have once known the grace of God. And it is
of two kinds. Sometimes it is a gradual declension, an almost imperceptible shading off
into a cold, prayerless frame of mind. When Christ is not in the heart, and the heart is
not in Christ—that is a fall, a deep, dangerous fall. That was the fall of Laodicea.
Sometimes a fall is a rapid rush down a precipice into an act, or even into a habit, of
positive sin. That was David’s fall. Now God forbid that we should hide or extenuate the
amazing peril of either of these two states; for both lie in the road which leads on
ultimately to reprobation. But still in neither of these states has the soul yet fallen away.
II. To fall away is to go on in sin till you let Christ go altogether. It is to cease to
acknowledge Him to be a Saviour at all. It is to be in the state of deadly hatred to Jesus
Christ that we would rather He did not exist; and if we had the opportunity, we could do
exactly what the Jews did, so hateful is He to us. To fall is to offend God; to fall away is to
abandon God. To fall is to sin, and be unhappy; to fall away is to sin and be happy. To
fall is to leave Christ; to fall away is to forsake Him for ever. To fall is accompanied with
a secret hope and wish and intention to come back again; to fall away is to be resolute
that you will never return. To fall is the act of a deceived heart; to fall away is the
perversion of the whole man. To fall is guilt; to fall away is apostasy.
J. Vaughan, Fifty Sermons, 5th series, p. 125.
References: Heb_6:4-6.—Spurgeon, Sermons, vol. ii., No. 75; T. B. Dover, A Lent
Manual, p. 149.
Hebrews 6:4-20
Exhortation.
I. The danger of apostasy. The Hebrews had become lukewarm, negligent and inert; the
Gospel, once clearly seen and dearly loved by them, had become to them dim and vague;
the persecution and contempt of their countrymen, a grievous burden under which they
groaned, and with which they did not enjoy their fellowship with the Lord Jesus.
Darkness, doubt, gloom, indecision, and consequently a walk in which the power of
Christ’s love was not manifest, characterised them. What could be the result but
apostasy? Forgetfulness must end in rejection, apathy in antipathy, unfaithfulness in
infidelity. The whole Church of God, as an, actual, outward and visible community, even

182. the innermost circle of Apostles, and still more the innermost sanctuary—the heart of
the chosen believers—must be constantly kept in the attitude of humble watchfulness,
and we must continually remember that faith is in life.
II. The children of God are born again of incorruptible seed, and they can never die.
They that believe in Jesus, who really, and not in word only, trust in the Saviour, are
born of God, and they cannot sin, because the seed of God abideth in them. The severe
rebuke of the Apostle ends in words of strong encouragement. Fulness of hope is to
characterise the believer. To look unto Jesus only, to see Him as our light and life, our
righteousness and strength, is the fulness of faith; and to wait for the fulfilment of the
promises at the coming of our Lord Jesus is the fulness of hope.
A. Saphir, Lectures on Hebrews, vol. i., p. 308.
COFFMAN, "For as touching those who were once enlightened and tasted of the
heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of
God, and the powers of the age to come, and then fell away, it is impossible to renew
them again unto repentance; seeing they crucify to themselves the Son of God afresh,
and put him to an open shame.
It is astonishing to behold the lengths to which people have gone in their writings to
diminish the plain import of these words. The Calvinistic concept of the impossibility of
apostasy, or the final perseverance of the saints, has always been nothing but a delusion.
All efforts to resolve the matter by the judgment upon apostates to the effect that they
were never really converted fail in the light of this passage, where there can be no doubt
of the true conversion of them that later fell away. As Bruce noted, the passage can be
abused in two ways. He said,
This warning has both been unduly minimized and unduly exaggerated ... (as by them
that say) the sin in question cannot be committed today ... The warning of this passage is
a real warning against a real danger ... On the other hand, our author's meaning can be
exaggerated to the point of distortion when he is understood to say that for sins
committed after baptism there can be no repentance.[5]
The most difficult word in this passage is "impossible," which seems to perplex most of
the writers. Macknight wrote that "The apostle does not mean that it is impossible for
God to renew a second time an apostate; but that it is impossible for the ministers of
Christ (to do so)."[6] Allow that God might indeed do what is here called impossible
does no violence to truth, since all things are possible with God, except that he should lie
or deny himself; and if the renewing of an apostate is not an action included in that
exception, it would, of course, be possible with God. But the practical impossibility still
stands; and it appears likely that the state here described as "impossible" of renewal
should be identified with the "eternal sin" of Mark 3:28. Barmby noted this, saying,
The correspondence between the state here described and the consequence of "the
blasphemy against the Holy Ghost" suggests itself at once; our Lord's words, in speaking
of that unpardonable sin, being rightly supposed to point to obduracy in spite of
experience of the Holy Spirit's power.[7]
AN ETERNAL SIN

183. A careful reading of Mark 3:28 and context reveals that the blasphemy against the Holy
Spirit is designated as "an eternal sin," thus one of a class of sins that are called eternal
and which are without forgiveness. In addition to the scripture before us, there are other
New Testament passages bearing upon this important matter. The Thessalonians were
warned, "Quench not the Spirit" (1 Thessalonians 5:19); the pleasure lover was described
as "dead while she liveth" (1 Timothy 5:6); willful sin after knowledge of the truth results
in there being "no more a sacrifice for sin" (Hebrews 10:26,27); "there is a sin unto
death" (1 John 5:16) for which there is not even any need or commandment that people
should pray; certain Corinthians were spoken of as being in a state of "sleep" (1
Corinthians 11:30); and Peter described a certain condition as being worse than lost (2
Peter 2:20,21); and the only condition that can answer to such a description is one from
which recovery is impossible. All of these words of the Holy Spirit, and including the
strong words of the Saviour (Mark 3:28), speak of a condition from which there is no
recovery in this life or in the one to come. Yet in spite of terrible warning uttered here,
no morbid fear should be allowed to fasten upon the soul as a result. What is spoken of
may be simply stated as spiritual death, having its everyday counterpart in physical, or
natural death. Once a man is truly dead, life cannot be breathed again into his body,
death being final. Just so, once a Christian quenches the sacred Spirit within his soul,
that too is final, the destiny of that soul being then and there fully determined.
What then is THE SIN that can cause so fatal and final a result? The answer is ANY SIN
engaged in, loved, and preferred over fellowship with God. The sin of blasphemy against
the Holy Spirit was the sin judged by Jesus to have been terminal with the Pharisees; but
in making it "an eternal sin," Jesus clearly made room for the view that other sins as well
could be just as disastrous. The unpardonable or eternal sin is thus any sin that results
in the death of the spiritual life; and therein lies the danger of all sin. The counterpart is
in the physical world where the fatal disease is the one inscribed on the death
CERTIFICATE and which varies with all kinds of circumstances. The Christian attitude
toward sin should therefore be like that of a mother's concern over any threatened
danger to a child. What mother could be indifferent to a splinter in her child's knee? She
is aware that POTENTIALLY death is involved; and just so the Christian should move
against the sin, no matter how slight or inconsequential it might appear. The paranoic
fear that some feel in thinking that they might have committed such a sin is unjustified
as revealed by the analogy in the natural realm. No person physically dead is concerned
about his condition. Thus, no person whose life has already been severed eternally from
God could have any feeling of guilt, remorse, or anxiety. "Dead while living" is the apt
description.
Fortunately for all people, the spiritual life is quite persistent and hardy; and it may be
that relatively few even of those most hardened rebels against God, have actually gone so
far as to reach the "impossible" state. Peter's description of the condition, cited above,
does not affirm that those "who are entangled" in sins are in that "worse" state, but those
who "are again entangled and OVERCOME."
Then, O child of God, keep the holy fire alive. Just as the vestal virgins of the ancient
Roman temple guarded the holy fire with their lives and constant vigilance, so Christians

184. should alertly mind the sacred flame of the Holy Spirit within their hearts.
And then fall away poses the question of the true conversion of those that fell; were they
really and truly born again Christians, or were they in some vital manner deficient, either
of true faith or of possession of the Holy Spirit? The more one studies this passage, the
more it comes through as absolutely certain that those who, in this instance, are spoken
of as falling away, were at first good Christians, genuinely converted, enlightened,
partakers of the Holy Spirit, and having tasted of the good word of God and the powers
of the age to come! If such a description as this does not indicate a truly converted
Christian, as distinguished from one who is not really so, it would be impossible to
imagine just how it could done at all.
The only thing one needs to give up in order to understand this is Calvinism; and why
should any concern be felt over such a speculation as that of Calvin? Angels of God
sinned and were cast out of heaven (Jude 1:1:6; 2 Peter 2:4); Judas, an apostle, fell, and a
genuine apostle at that, one who was commissioned to cast out evil spirits and raise the
dead (Matthew 10:1-7); even THAT apostle "by transgression fell" (Acts 1:25); and all of
the repeated warnings of the holy scriptures against falling - what are those, if they are
not stern words designed to keep people back from real dangers? If not what could be
their purpose? "Wherefore let him that thinketh he standeth take heed lest he fall" (1
Corinthians 10:12).
Despite the obvious truth, the bias of Calvinism is discernible in half the commentaries
one may read on this passage. Hardly any passage of the New Testament having any
bearing on the question has escaped some subtle distortion or outright contradiction.
Thus, it is attempted to make out that Judas was never "truly" an apostle, overlooking
the fact that one cannot possibly "fall" from an eminence that he has not attained. Again,
Simon the sorcerer is usually represented as not having been actually converted; and to
support it, the word of Peter to him are sometimes amended to read, "thou art STILL in
the gall of bitterness" etc. (Acts 8:23), notwithstanding the colossal fact that the word
"still" is not in the text; and not even the present tense is in it, as a glance at the Greek
margin will show; for Peter's words were actually, "thou WILT BECOME gall of
bitterness," etc. And as for the question of Simon's being saved or not, Christ said, "He
that believeth and is baptized shall be saved"; and the inspired writer of Acts said,
"Simon also himself believed and being baptized," etc. (Acts 8:13). Was he saved? If the
word of God is true, he was saved.
[5] F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Company, 1967), p. 122.
[6] James Macknight, Apostolic Epistles (Nashville: Gospel Advocate Company, 1960),
p. 532.
[7] J. Barmby, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans
Publishing Company, 1962), Vol. 21, Hebrews, p. 160.

185. 5 who have tasted the goodness of the word of
God and the powers of the coming age
BAR ES, "And have tasted the good word of God - That is, either the doctrines
which he teaches, and which are good, or pleasant to the soul; or the Word of God which
is connected with good, that is, which promises good. The former seems to me to be the
correct meaning - that the Word of God, or the truth which he taught, was itself a good.
It was what the soul desired, and in which it found comfort and peace; compare Psa_
119:103; Psa_141:6. The meaning here is, that they had experienced the excellency of the
truth of God; they had seen and enjoyed its beauty. This is language which cannot be
applied to an impenitent sinner. He has no relish for the truth of God; sees no beauty in
it; derives no comfort from it. It is only the true Christian who has pleasure in its
contemplation, and who can be said to “taste” and enjoy it. This language describes a
state of mind of which every sincere Christian is conscious. It is that of pleasure in the
Word of God. He loves the Bible; he loves the truth of God that is preached. He sees an
exquisite beauty in that truth. It is not merely in its poetry; in its sublimity; in its
argument; but he has now a “taste” or “relish” for the truth itself, which he had not
before his conversion. Then he might have admired the Bible for its beauty of language
or for its poetry; he might have been interested in preaching for its eloquence or power
of argument; but now his love is for “the truth;” compare Psa_19:10. There is no book
that he so much delights in as the Bible; and no pleasure is so pure as what he has in
contemplating the truth; compare Jos_21:45; Jos_23:15.
And the powers of the world to come - Or of the “coming age.” “The age to come”
was a phrase in common use among the Hebrews, to denote the future dispensation, the
times of the Messiah. The same idea was expressed by the phrases “the last times,” “the
end of the world,” etc. which are of so frequent occurrence in the Scriptures. They all
denoted an age which was to succeed the old dispensation; the time of the Messiah; or
the period in which the affairs of the world would be wound up; see the notes on Isa_
2:2. Here it evidently refers to that period, and the meaning is, that they had participated
in the special blessings to be expected in that dispensation - to wit, in the clear views of
the way of salvation, and the influences of the Holy Spirit on the soul. The word
“powers” here implies that in that time there would be some extraordinary manifestation
of the “power” of God. An unusual energy would be put forth to save people, particularly
as evinced by the agency of the Holy Spirit on the heart. Of this “power” the apostle here
says they of whom he spake had partaken. They had been brought under the awakening
and renewing energy which God put forth under the Messiah. in saving the soul. They
had experienced the promised blessings of the new and last dispensation; and the

186. language here is such as appropriately describes Christians, and as indeed can be
applicable to no other. It may be remarked respecting the various expressions used here
Heb_6:4-5,
(1) That they are such as properly denote a renewed state. They obviously describe the
condition of a Christian; and though it may be not certain that any one of them if
taken by itself would prove that the person to whom it was applied was truly
converted, yet taken together it is clear that they are designed to describe such a
state. If they are not, it would be difficult to find any language which would be
properly descriptive of the character of a sincere Christian. I regard the description
here, therefore, as what is clearly designed to denote the state of those who were
born again, and were the true children of God; and it seems plain to me that no
other interpretation would have ever been thought of if this view had not seemed
to conflict with the doctrine of the “perseverance of the saints.”
(2) There is a regular gradation here 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 a true Christian advances to the highest
stage of Christian experience. The mind is:
(a) Enlightened; then.
(b) Tastes the gift of heaven, 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.
CLARKE, "And have tasted the good word of God - Have had this proof of the
excellence of the promise of God in sending the Gospel, the Gospel being itself the good
word of a good God, the reading and preaching of which they find sweet to the taste of
their souls. Genuine believers have an appetite for the word of God; they taste it, and
then their relish for it is the more abundantly increased. The more they get, the more
they wish to have.
The powers of the world to come - ∆υναµεις τε µελλοντος αιωνος. These words are
understood two ways:
1. The powers of the world to come may refer to the stupendous miracles wrought in
confirmation of the Gospel, the Gospel dispensation being the world to come in
the Jewish phraseology, as we have often seen; and that δυναµις is often taken for a
mighty work or miracle, is plain from various parts of the gospels. The prophets
had declared that the Messiah, when he came, should work many miracles, and
should be as mighty in word and deed as was Moses; see Deu_18:15-19. And they
particularly specify the giving sight to the blind, hearing to the deaf, strength to
the lame, and speech to the dumb; Isa_35:5, Isa_35:6. All these miracles Jesus
Christ did in the sight of this very people; and thus they had the highest evidence
they could have that Jesus was this promised Messiah, and could have no pretense
to doubt his mission, or apostatize from the Christian faith which they had
received; and hence it is no wonder that the apostle denounces the most awful

187. judgments of God against those who had apostatized from the faith, which they
had seen thus confirmed.
2. The words have been supposed to apply to those communications and foretastes of
eternal blessedness, or of the joys of the world to come, which they who are
justified through the blood of the covenant, and walk faithfully with their God,
experience; and to this sense the word γευσαµενους have tasted, is thought more
properly to apply. But γευοµαι, to taste, signifies to experience or have full proof of
a thing. Thus, to taste death, Mat_16:28, is to die, to come under the power of
death, fully to experience its destructive nature as far as the body is concerned. See
also Luk_9:27; Joh_8:52. And it is used in the same sense in Heb_2:9 of this
epistle, where Christ is said to taste death for every man; for notwithstanding the
metaphor, which the reader will see explained in the note on the above place , the
word necessarily means that he did actually die, that he fully experienced death;
and had the fullest proof of it and of its malignity he could have, independently of
the corruption of his flesh; for over this death could have no power. And to taste
that the Lord is gracious, 1Pe_2:3, is to experience God’s graciousness thoroughly,
in being made living stones, built up into a spiritual house, constituted holy priests
to offer spiritual sacrifices acceptable to God; see 1Pe_2:5. And in this sense it is
used by the purest Greek writers. See several examples in Schleusner.
It seems, therefore, that the first opinion is the best founded.
GILL, "And have tasted the good word of God,.... Not the Lord Jesus Christ, the
essential Word of God, who seems to be intended before by the heavenly gift; but rather,
either the Scriptures of truth in general, which are the word of God, endited by him, and
contain his mind and will; which he makes use of for conviction, conversion, instruction,
and comfort; and which are preserved by him: and these are a good word; they come
from him who is good; they are a revelation of good things; they make known things
true, pleasant, and profitable: or else the Gospel in particular, of which God is the
author; and in which is a wonderful display of his wisdom and grace; and which he owns
and blesses for his own glory, and the good of others: and this is a "good word", the same
with ‫טוב‬ ‫,דבר‬ "good matter", or "word", in Psa_45:1 ‫טובי‬ ‫,פתגם‬ "my good word", or "the
word of my goodness", in the Targum on Isa_55:11 for it is the word of righteousness,
reconciliation, peace, pardon, life, and salvation. And there is a special and spiritual
taste of this good, word, which is delightful, relishing, and nourishing; and such who
have it can never totally and finally fall away; because they who taste it, so as to eat and
digest it, and be nourished by it, to them it becomes the ingrafted word, which is able to
save them: but there is such a taste of this word as is disrelishing, as in profane sinners,
and open opposers and persecutors of the word, or as in hypocrites and formal
professors; which is only an assent to the Scriptures, as the revelation of God, or a
superficial knowledge of the doctrines of the Gospel without the experience of them, and
a temporal faith in them, and a natural affection for them, and pleasure with them for a
time; as the Jews, and Herod with John's ministry, and the stony ground hearers.
And the powers of the world to come; meaning either the state of the church, and
the glorious things relating to it, after the first resurrection, which they might have some
notional apprehensions of; or the ultimate state of glory and happiness, the powers of
which are the immortality, incorruption, and glory of the body, the perfect holiness and

188. knowledge of the soul, entire freedom from all evils of every kind, full communion with
Father, Son, and Spirit, and a complete enjoyment of all happiness for ever; which
hypocrites may have a notional knowledge of, a natural desire after, and delight in the
contemplation and hope of, as Balaam had; or rather the δυναµεις, miracles and mighty
works in the former part of the Gospel dispensation, or times of the Messiah, the Jews'
world to come; see Gill on Heb_2:5, are intended; which many, as Judas and others,
were able to perform, who were not sincere Christians, or true believers.
HE RY, " The apostle describes the dreadful case of such as fall away after having
gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is
crucifying the Son of God afresh, and putting him to open shame. They declare that they
approve of what the Jews did in crucifying Christ, and that they would be glad to do the
same thing again if it were in their power. They pour the greatest contempt upon the Son
of God, and therefore upon God himself, who expects all should reverence his Son, and
honour him as they honour the Father. They do what in them lies to represent Christ
and Christianity as a shameful thing, and would have him to be a public shame and
reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is
impossible to renew them again unto repentance. It is extremely hazardous. Very few
instances can be given of those who have gone so far and fallen away, and yet ever have
been brought to true repentance, such a repentance as is indeed a renovation of the soul.
Some have thought this is the sin against the Holy Ghost, but without ground. The sin
here mentioned is plainly apostasy both from the truth and the ways of Christ. God can
renew them to repentance, but he seldom does it; and with men themselves it is
impossible. [2.] Their misery is exemplified by a proper similitude, taken from the
ground that after much cultivation brings forth nothing but briers and thorns; and
therefore is nigh unto cursing, and its end is to be burned, Heb_6:8. To give this the
greater force here is observed the difference that there is between the good ground and
the bad, that these contraries, being set one over against the other, illustrate each other.
First Here is a description of the good ground: It drinketh in the rain that cometh often
upon it. Believers do not only taste of the word of God, but they drink it in; and this good
ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and
the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And
this fruit-field or garden receives the blessing. God declares fruitful Christians blessed,
and all wise and good men account them blessed: they are blessed with increase of grace,
and with further establishment and glory at last. Secondly, Here is the different case of
the bad ground: It bears briers and thorns; it is not only barren of good fruit, but
fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are
troublesome and hurtful to all about them, and will be most so to sinners themselves at
last; and then such ground is rejected. God will concern himself no more about such
wicked apostates; he will let them alone, and cast them out of his care; he will command
the clouds that they rain no more upon them. Divine influences shall be restrained; and
that is not all, but such ground is nigh unto cursing; so far is it from receiving the
blessing, that a dreadful curse hangs over it, though as yet, through the patience of God,
the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished
with everlasting burnings, the fire that shall never be quenched. This is the sad end to
which apostasy leads, and therefore Christians should go on and grow in grace, lest, if
they do not go forward, they should go backward, till they bring matters to this woeful
extremity of sin and misery.

189. JAMISO , "tasted the good word of God — distinct from “tasted OF (genitive)
the heavenly gift”; we do not yet enjoy all the fullness of Christ, but only have a taste OF
Him, the heavenly gift now; but believers may taste the whole word (accusative case) of
God already, namely, God’s “good word of promise.” The Old Testament promise of
Canaan to Israel typified “the good word of God’s” promise of the heavenly rest (Heb_
4:1-16). Therefore, there immediately follows the clause, “the powers of the world to
come.” As “enlightening” and “tasting of the heavenly gift,” Christ, the Bread of Life,
answers to FAITH: so “made partakers of the Holy Ghost,” to CHARITY, which is the
first-fruit of the Spirit: and “tasted the good word of God, and the powers of the world to
come,” to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and
Spirit, in their respective works toward us. “The world to come,” is the Christian
dispensation, viewed especially in its future glories, though already begun in grace here.
The world to come thus stands in contrast to course of this world, altogether
disorganized because God is not its spring of action and end. By faith, Christians make
the world to come a present reality, though but a foretaste of the perfect future. The
powers of this new spiritual world, partly exhibited in outward miracles at that time, and
then, as now, especially consisting in the Spirit’s inward quickening influences are the
earnest of the coming inheritance above, and lead the believer who gives himself up to
the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the
affections on things above, and not on things on earth, and to look for Christ’s coming
and the full manifestation of the world to come. This “world to come,” in its future
aspect, thus corresponds to “resurrection of the dead and eternal life” (Heb_6:2), the
first Christian principles which the Hebrew believers had been taught, by the Christian
light being thrown back on their Old Testament for their instruction (see on Heb_6:1,
Heb_6:2). “The world to come,” which, as to its “powers,” exists already in the
redeemed, will pass into a fully realized fact at Christ’s coming (Col_3:4).
S.L. JOH SO , “The Powers of the Age to Come
This would seem to be the external side of the third description ("partakers of the
Holy Spirit"). For in the miracles that were performed by our Lord and the apostles, these
people had in experiencing these things a true indication of the power of the age that is to
come, that is the millennial age.
And Have Fallen Away
The question is, "from what have they fallen away?" Then we must ask, "to what
have they fallen?" Keep in mind that among Christians there are differences as to the
answers of these questions. Some (who hold to perseverance of the saints) believe that
such people simply fall away to fruitlessness, but they are still believing people; thus,
interpreting the above-mentioned descriptions that we have been discussing to be true and
determinative of the Christian life. Of course the Arminian believes that this "falling
away" refers to a believer's loss of salvation. However, the position that I am setting forth
is that these people are indeed falling away into a lost state, yet their fall is not from a
state of salvation but from a state of profession of faith. In other words, those that "fall

190. away" were never saved to begin with and their fall from their false profession is an
irrevocable fall.
For example, let us reflect again on the meaning of in Heb. 2:3, "how will we escape
if we neglect so great a salvation?" What does "neglect so great a salvation mean?" It
might mean "to neglect" but yet to remain within the sphere of the saved and thus
neglecting the full joy of salvation. We also read of such a "falling away" in Heb.
3:12: "take care, brethren, that there not be in any one of you an evil, unbelieving heart
that falls away from the living God." So again the question, "departing from what?" So
again it could mean to depart from a full understanding and appreciation of salvation (and
so apostatizing from that) but yet still remaining within the family of God.
Unfortunately, these passages do not tell us from what these people have
departed. So when we look at these warning passages in this epistle we must look for the
passage that tells us from what exactly these people have departed. Chapter 10 gives us
such a passage and makes the point that underlines the necessity of interpreting these
passages as those dealing with apostasy.
But we are not of those who draw back to perdition, but of those who believe to the
saving of the soul. (Hebrews 10:39)
Notice that the text uses the word "perdition." Perdition refers to the loss of
salvation. It is possible that this word could refer to something that is not eternal
perdition; however, in this context it is impossible to render it anything but eternal
perdition. For the very fact that the "drawing back" is unto perdition indicates that the
falling away is one unto perdition, that is falling away into a lost state. Thus, this verse
brings all of the warning verses of this epistle into harmony with one another. So in
summary, to "fall away" is to fall away from a profession of salvation (not a true state of
salvation) and into a state of perdition (lost state).
The Calvinistic Interpretation
We have already mentioned the various descriptions above from verses 4-6 of this
class of people. In support of the Calvinistic position, let us examine further things that
are said of these individuals and things that are not said regarding them. When you think
of a person who possesses eternal life what thoughts comes to mind about such a
person? For example, the New Testament speaks of one who possesses eternal life as one
who is righteous and justified. Yet, in our passage of study there is no reference to
justification. Clearly from chapter 11 of this epistle we see that this author understood

191. well the doctrine of justification for we read,
By faith oah, being divinely warned of things not yet seen, moved with godly fear,
prepared an ark for the saving of his household, by which he condemned the world and
became heir of the righteousness which is according to faith. (Hebrews 11:7)
So the author was well acquainted with the teaching of justification by faith but
failed to mention it in our passage of study.
Likewise, when thinking of a person who is saved, we think of one who has life,
eternal life. Again, in our context of Heb. 6:4-6 there is no reference to life in the
description of these individuals. Yet in Heb. 10:38 he writes, "Now the just shall live by
faith; But if anyone draws back, My soul has no pleasure in him.” So again our author
knows quite well the doctrine of eternal life and justification by faith as he demonstrates
by citing Habakkuk 2:4. But our author never says that these individuals have life—for
that would settle the question!
Also, in chapter 2 the author previously stated in regard to salvation that beleivers
should not "neglect so great a salvation", yet again he does not say of those in Heb. 6:4-6
are they are indeed saved. Later on in Heb. 6:9 he does state that we are "confident of
better things concerning you." In other words, the things that he is confident of
concerning the believers (the "you" of Heb. 6:9) are better than the things that he has just
been describing in verses 4-8. He continues in verse 9 by saying that these better things
"accompany salvation" and pertain to this group which represents believers. Thus, the
people whom are author describes in verses 4-6 are not saved individuals for the author
has delineated two groups of people as has been pointed out in the "you" of verse 9.
Furthermore, our author mentions nothing of spiritual fruit in relation to those whom
he has described in Heb. 6:4-6. He does not say, "you have tasted the good Word of God
and you have ministered to the benefit of the saints." However, when he goes on to
describe the Hebrew professing believers of whose salvation he is confident, he says:
For God is not unjust so as to forget your work and the love which you have shown
toward His name, in having ministered and in still ministering to the saints. (Hebrews
6:10)
Thus, all of these examples give indication that the individuals who are described in
Heb. 6:4-6 are individuals who have a great deal of knowledge of the truth and of Old
Testament elementary principles but have not entered into the experience of the Christian
faith. In other words, they are not saved but are apostates who have fallen away from

192. their profession of faith. Yet it seems that the author is sure that the vast majority to
whom he is writing are indeed saved, but he is concerned about some. Notice his
thoughts the following verses:
9 But, beloved, we are convinced of better things concerning you, and things that
accompany salvation, though we are speaking in this way. 10 For God is not unjust so as
to forget your work and the love which you have shown toward His name, in having
ministered and in still ministering to the saints. 11 And we desire that each one of you
show the same diligence so as to realize the full assurance of hope until the end,
(Hebrews 6:9-11)
His concern about some in the fellowship is that they have a great deal of light but
apparently are not showing much evidence of spiritual growth. Recall that he has referred
to them as "dull of hearing" (Heb. 5:11). Thus, the author is greatly concerned that some
of these with all their exposure to knowledge and truth still have not come to a genuine
reception of Christ as their own personal Savior. Their state of being "dull of hearing" in
regard to God's Word is quite alarming to him for they still have need of someone to
teach them when they should in fact be teachers others!
Application Questions
Could it be that this very thing pertains to us? For it is possible that some of you
who are reading this study have been believers for quite some time; yet if the author of
this epistle were to look at your life would he be able to see clear evidence of your
salvation? Or would he be concerned and warn you that it is possible to make a
profession and apostatize from it and should you do that there is no possibility of renewal
unto repentance. This is a most severe and serious warning and should be preached to all
bodies of believers. We should all read this epistle and ask ourselves "am I truly a
believer in Christ? Are there spiritual fruits that clearly indicate that I belong to the Lord
Jesus Christ?
14 Furthermore, all the officials of the priests and the people were very unfaithful
following all the abominations of the nations; and they defiled the house of the Lord
which He had sanctified in Jerusalem. 15 The Lord, the God of their fathers, sent word
to them again and again by His messengers, because He had compassion on His
people and on His dwelling place; 16 but they continually mocked the messengers of
God, despised His words and scoffed at His prophets, until the wrath of the Lord arose
against His people, until there was no remedy. (2 Chronicles 36:14-16)
Notice that last verse which states, "until there was NO remedy." It is possible to so
oppose the truth of God that one reaches the stage of "no remedy." In the New Testament

193. we have a similar teaching in which the Lord Jesus Christ says,
37 “Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to
her! How often I wanted to gather your children together, the way a hen gathers her
chicks under her wings, and you were unwilling. 38 “Behold, your house is being left to
you desolate! (Matthew 23:37-38)
Then in Matt. 21:43 we read,
43 “Therefore I say to you, the kingdom of God will be taken away from you and
given to a people, producing the fruit of it.
This is a judicial turning away from the nation by God.
Then Mark 4:11-12:
11 And He was saying to them, “To you has been given the mystery of the kingdom
of God, but those who are outside get everything in parables, 12 so that while seeing,
they may see and not perceive, and while hearing, they may hear and not understand,
otherwise they might return and be forgiven.”
A Powerful Illustration: The Alarm Clock
Many years ago, I read an illustration that helped me regarding these things. Howard
Guiness tells a story of a business friend of his who bought an alarm clock. For it's
morning alarm it sounded a "greeting" three times in rapid succession. It so alarming that
it would wake the whole household and in fact the first morning he leap out of the bed
trembling from its piercing ring. This method of rising was so startling that he decided to
muffle the clock so that he could rise on time but avoid a nervous breakdown. The other
people in the building were very pleased with this decision as well. So as a result the tone
of the alarm clock became more gentle to everyone's satisfaction. Then a week later he
came down to breakfast complaining that the miserable thing had gone off only twice out
of the three rings and thus he must have it repaired before it let him down
altogether. Then after a lapse of about a week or two he complained that it had gone off
only once that morning. Then days later he came down for breakfast and said that it has
not rung at all. However, the rest of the family heard the clock ring it's thrice a day call
from day one to the end. So what had happened? Why had he failed to hear such an
obvious noise? Well, the experience is common. The sound waves had struck his ear

194. drums and set things in motion but no stimuli had reached the higher brain
centers. Possibly the nerve fibers were tired of receiving the same reply from the brain
cells time after time for when they went to the brain cells the brain cells said "go
away." Until finally the man simply did not hear. Yet it is more accurate to describe the
process thusly: at firs the man would not hear now he could not hear.
This is precisely what we have in the Word of God. If we do not respond to the
Word of God, the time will come when we cannot hear. All of us are in danger of falling
into this trap.
Mr. Guiness goes on to say that as we get older the clear resounding truth often
becomes "muffled by other voices—those of science, psychology, philosophy, politics,
skeptical friends, and success. Some of the voices were right in themselves and others
wrong. But one and all they were allowed to drown out the eternal voice. For later that
voice had become an occasional whisper but it seemed far away and apparently divorced
from reality until finally it was lost altogether and was never heard again. The voice had
not ceased to sound but the only part of us that could turn in to hear what it said was
dead.
Back to Hebrews
So it is possible says our author for individuals to have a great deal of light and then
to fall away, never having really grasped eternal salvation and fall away to irremediable
loss. So it is impossible to "renew them again unto repentance." In other words, it is
impossible to bring them back after they have gone back and that is our author's
point. What a serious statement! Why? The latter part of verse 6 gives us the
answer: "since they crucify again for themselves the Son of God, and put Him to an open
shame." It is possible to render "since" as "while" but do so and not to give reason for the
previous statement of the first part of verse 6 is a tasteless interpretation. The word
"since" gives the reason for if they fall away, to renew them again to repentance is
impossible, because (since) they are crucifying again unto themselves the Son of God and
putting him to an open shame. Notice also the present tense which expresses an active
continuous hostility to the truths that at one time they professed.
The Sad Example of Harry Emerson Fosdick
There are many such people in the history of the Christian church. The most
prominent liberal when I was growing up was Harry Emerson Fosdick. Dr. Fosdick was a
well known individual throughout the country. He was a New York preacher and was
quite gifted and who denied the facts of the Christian faith. Later on in his life there was
report that Dr. Fosdick had repented of his previous beliefs and that he had now become a

195. believer in the Word of God. However, I ran across a statement by him in which he said
that he did not change any of his view points and so demonstrated by speaking out against
the inspiration of the Scriptures, the Virgin Birth, and the atonement. These statements
were made after he supposedly "repented." But here we have an example a man whose
life was one, constant, continuous life opposed to the truth of the Word of God.
The Illustrations of Hebrews 6:7-8
Here we have two plots of ground side by side receiving the same amount of rain or
blessing. One is productive and the other is not. Thus, the ground that does not bring
forth is fit only for burning because it is "close to being cursed" and so are the apostates
who are like ground that is totally unproductive. That is why when you go to some parts
of the face of this earth where you will never find farmers farming certain parts of this
earth. It has been tried and it utterly unproductive to do so. There are plots of ground
like this—"bearing only thorns and thistles, it is worthless." This again demonstrates that
believers are not in view here for no believer is ever near to being cursed.
Incidentally, the fact that in verse 7 we read of a kind of ministry which is
represented by these blessings from above and is likened to the rain that has been
extended upon the pieces of ground is a kind of blessing which belongs to both saved and
unsaved.
7 For ground that drinks the rain which often falls on it and brings forth vegetation
useful to those for whose sake it is also tilled, receives a blessing from God; (Hebrews
6:7)
Better Things for Believers
Hebrews 6:9 But, beloved, we are confident of better things concerning you, yes,
things that accompany salvation, though we speak in this manner.
The author seems to be convinced that the vast majority to whom he speaks are not
apostates, but he is worried that there might be some. For of course like any good
shepherd, he is concerned about each and every individual sheep. So after speaking forth
such severe words he affectionately encourages them.
It is so serious for us to be faced with Word of God and the teaching concerning

196. Christ. May God help us not to fall away.
6 and who have fallen[c] away, to be brought
BACK to repentance. To their loss they are
crucifying the Son of God all over again and
SUBJECTI Ghim to public disgrace.
BAR ES, "If they shall fall away - literally, “and having fallen away.” “There is no
if in the Greek in this place - “having fallen away.” Dr. John P. Wilson. It is not an
affirmation that any had actually fallen away, or that in fact they would do it; but the
statement is, that “on the supposition that they had fallen away,” it would be impossible
to renew them again. It is the same as supposing a case which in fact might never occur:
as if we should say, “had a man fallen down a precipice it would be impossible to save
him,” or “had the child fallen into the stream he would certainly have been drowned.”
But though this literally means, “having fallen away,” yet the sense in the connection in
which it stands is not improperly expressed by our common translation. The Syriac has
given a version which is remarkable, not as a correct translation, but as showing what
was the prevailing belief in the time in which it was made, (probably the first or second
century), in regard to the doctrine of the perseverance of the saints. “For it is impossible
that they who have been baptized, and who have tasted the gift which is from heaven,
and have received the spirit of holiness, and have tasted the good word of God, and the
power of the coming age, should again sin, so that they should be renewed again to
repentance, and again crucify the Son of God and put him to ignominy.”
The word rendered “fall away” means properly “to fall near by anyone;” “to fall in with
or meet;” and thus to fall aside from, to swerve or deviate from; and here means
undoubtedly to “apostatize from,” and implies an entire renunciation of Christianity, or
a going back to a state of Judaism, paganism, or sin. The Greek word occurs nowhere
else in the New Testament. It is material to remark here that the apostle does not say
that any true Christian ever had fallen away. He makes a statement of what would occur
on the supposition that such a thing should happen - but a statement may be made of
what would occur on the supposition that a certain thing should take place, and yet it be
morally certain that the event never would happen. It would be easy to suppose what
would happen if the ocean should overflow a continent, or if the sun should cease to rise,
and still there be entire certainty that such an event never would occur.
To renew them again - Implying that they had been before renewed, or had been
true Christians. The word “again” - πάλιν palin - supposes this; and this passage,
therefore, confirms the considerations suggested above, showing that they were true

197. Christians who were referred to. They had once repented, but it would be impossible to
bring them to this state “again.” This declaration of course is to be read in connection
with the first clause of Heb_6:4, “It is impossible to renew again to repentance those
who once were true Christians should they fall away.” I know of no declaration more
unambiguous than this. It is a positive declaration. It is not that it would be very difficult
to do it; or that it would be impossible for man to do it, though it might be done by God;
it is an unequivocal and absolute declaration that it would be utterly impracticable that it
should be done by anyone, or by any means; and this, I have no doubt, is the meaning of
the apostle. Should a Christian fall from grace, he “must perish.” he never could be
saved. The reason of this the apostle immediately adds.
Seeing - This word is not in the Greek, though the sense is expressed. The Greek
literally is, “having again crucified to themselves the Son of God.” The “reason” here
given is, that the crime would be so great, and they would so effectually exclude
themselves from the only plan of salvation, that they could not be saved. There is but one
way of salvation. Having tried that, and then renounced it, how could they then be
saved? The case is like that of a drowning man. If there was but one plank by which he
could be saved, and he should get on that and then push it away and plunge into the
deep, he must die. Or if there was but one rope by which the shore could be reached
from a wreck, and he should cut that and cast it off, he must die. Or if a man were sick,
and there was but one kind of medicine that could possibly restore him, and he should
deliberately dash that away, he must die. So in religion. There is “but one” way of
salvation. If a man deliberately rejects that, he must perish.
They crucify to themselves the Son of God afresh - Our translators have
rendered this as if the Greek were - ᅊνασταυροሞντας πάλιν anastaurountas palin - “crucify
again,” and so it is rendered by Chrysostom, by Tyndale, Coverdale, Beza, Luther, and
others. But this is not properly the meaning of the Greek. The word ᅊνασταυρόω
anastauroō - is an “intensive” word, and is employed instead of the usual word “to
crucify” only to denote “emphasis.” It means that such an act of apostasy would be
equivalent to crucifying him in an aggravated manner. Of course this is to be taken
“figuratively.” It could not be literally true that they would thus crucify the Redeemer.
The meaning is, that their conduct would be “as if” they had crucified him; it would bear
a strong resemblance to the act by which the Lord Jesus was publicly rejected and
condemned to die. The act of crucifying the Son of God was the great crime which
outpeers any other deed of human guilt. Yet the apostle says that should they who had
been true Christians fall away and reject him, they would be guilty of a similar crime. It
would be a public and solemn act of rejecting him. It would show that if they had been
there they would have joined in the cry “crucify him, crucify him.” The “intensity and
aggravation” of such a crime perhaps the apostle meant to indicate by the intensive or
emphatic ᅊνᆭ ana in the word ᅊνασταυροሞντας anastaurountas. Such an act would render
their salvation impossible, because:
(1) The crime would be aggravated beyond that of those who rejected him and put him
to death - for they knew not what they did; and,
(2) Because it would be a rejection of the only possible plan of salvation after they had
had experience of its power and known its efficacy.
The phrase “to themselves,” Tyndale readers, “as concerning themselves.” Others, “as
far as in them lies,” or as far as they have ability to do. Others, “to their own heart.”
Probably Grotius has suggested the true sense. “They do it for themselves. They make
the act their own. It is as if they did it themselves; and they are to he regarded as having

198. done the deed.” So we make the act of another our own when we authorize it
beforehand, or approve of it after it is done.
And put him to an open shame - Make him a public example; or hold him up as
worthy of death on the cross; see the same word explained in the notes on Mat_1:19, in
the phrase “make her a public example.” The word occurs nowhere else in the New
Testament. Their apostasy and rejection of the Saviour would be like holding him up
publicly as deserving the infamy and ignominy of the cross. A great part of the crime
attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing
multitude as deserving the death of a malefactor. Of that sin they would partake who
should reject him, for they would thus show that they regarded his religion as an
imposture, and would in a public manner hold him up as worthy only of rejection and
contempt. Such, it seems to me, is the fair meaning of this much-disputed passage - a
passage which would never have given so much perplexity if it had not been supposed
that the obvious interpretation would interfere with some prevalent articles of theology.
The passage “proves” that if true Christians 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! (compare the Joh_10:27-28 notes; Rom_8:38-39 notes; Gal_6:4
note.) If then it be asked what was the use of a warning like this, I answer:
(1) It would show the great sin of apostasy from God if it were to occur. It is proper to
state the greatness of an act of sin, though it might never occur, in order to show
how it would be regarded by God.
(2) Such a statement might be one of the most effectual means of preserving from
apostasy. To state that a fall from a precipice would cause certain death, would be
one of the most certain means of preserving one from falling; to affirm that arsenic
would be certainly fatal, is one of the most effectual means of preventing its being
taken; to know that fire certainly destroys, is one of the most sure checks from the
danger. Thousands have been preserved from going over the Falls of Niagara by
knowing that there would be no possibility of escape; and so effectual has been this
knowledge that it has preserved all from such a catastrophe, except the very few
who have gone over by accident. So in religion. The knowledge that apostasy would
be fatal, and there could be no hope of being of the danger than all the other means
that could be used. If a man believed that it would be an easy matter to be restored
again should he apostatize, he would feel little solicitude in regard to it; and it has
occurred in fact, that they who suppose that this may occur, have manifested little
of the care to walk in the paths of strict religion, which should have been evinced.
(3) It may be added, that the means used by God to preserve his people from apostasy,
have been entirely effectual. There is no evidence that one has ever fallen away
who was a true Christian, (compare Joh_10:27-28, and 1Jo_2:19); and to the end
of the world it will be true that the means which he uses to keep his people from
apostasy will not in a single instance fail.
(This view seems not opposed to the doctrine of the saint’s perseverance. It professes
indeed, to meet the objection usually raised from the passage, if not in a new mode, yet
in a mode different from that commonly adopted by orthodox expositors. Admitting that
true Christians are intended, it is asserted only, that if they should fall, their recovery
would be impossible, It is not said that they ever have fallen or will fall. “The apostle in
thus giving judgment on the case, if it should happen, does not declare that it actually
does.” And as to the use of supposing a case which never can occur, it is argued that
means are constantly used to bring about what the decree or determination of God had
before rendered certain. These exhortations are the means by which perseverance is

199. secured.
Yet it may be doubted, whether there be anything in the passage to convince us, that
the apostle has introduced an “impossible” case. He seems rather to speak of what
“might” happen, of which there was “danger.” If the reader incline to this view, he will
apply the description to professors, and learn from it how far these may go, and yet fall
short of the mark. But how would this suit the apostle’s design? Well. If “professors”
may go “so far,” how much is this fact suited to arouse all to vigilance and inquiry. We,
notwithstanding our gifts and “apparent” graces, may not be “true” Christians, may,
therefore, not be “secure,” may fall away and sink, under the doom of him whom it is
impossible to renew. And he must be a very exalted Christian indeed, who does not
occasionally find need of inquiry, and examination of evidences. Certainly, the whole
passage may be explained in perfect consistency with this application of it.
Men may be enlightened, that is, well acquainted with the doctrines and duties of the
Christian faith; may have tasted of the heavenly gift, and been made partakers of the
Holy Spirit in his miraculous influences, which many in primitive times enjoyed, without
any sanctifying virtue; may have tasted the good word of God, or experienced
impressions of affection and joy under it, as in the case of the stony ground hearers; may
have tasted the powers of the world to come, or been influenced by the doctrine of a
future state, with its accompanying rewards and punishments; - and yet not be “true”
Christians. “All these things, except miraculous gifts, often take place in the hearts and
consciences of people in these days, who yet continue unregenerate. They have
knowledge, convictions, fears, hope, joys, and seasons of apparent earnestness, and deep
concern about eternal things; and they are endued with such gifts, as often make them
acceptable and useful to others, but they are not truly “humbled;” they are not
“spiritually minded;” religion is not their element and delight” - Scott.
It should be observed, moreover, that while there are many “infallible” marks of the
true Christian, none of these are mentioned in this place. The persons described are not
said to have been elected, to have been regenerated, to have believed, or to have been
sanctified. The apostle writes very differently when describing the character and
privileges of the saints, Rom_8:27, Rom_8:30. The succeeding context, too, is supposed
to favor this opinion.
“They (the characters in question) are, in the following verses,
compared to the ground on which the rain often falls, and beareth
nothing but thorns and briars. But this is not so with true believers, for
faith itself is an herb special to the enclosed garden of Christ. And the
apostle afterward, discoursing of true belief, doth in many particulars
distinguish them from such as may be apostates, which is supposed of the
persons here intended. He ascribeth to them, in general, better things.
and such as accompany salvation. He ascribes a work and labor of love,
asserts their preservation, etc.” - Owen.
Our author, however, fortifies himself against the objection in the first part of this
quotation, by repeating and applying at Rom_8:7, his principle of exposition. “The
design,” says he, “is to show, that if Christians should be come like the barren earth, they
would be cast away and lost.”
Yet the attentive reader of this very ingenious exposition will observe, that the author
has difficulty in carrying out his principles, and finds it necessary to introduce the
“mere” professor ere he has done with the passage. “It is not supposed,” says he,
commenting on the 8th verse, “that a true Christian will fall away and be lost, but we

200. may remark, that there are many professed Christians who seem to be in danger of such
ruin. Corrupt desires are as certainly seen in their lives, as thorns on a bad soil. Such are
nigh unto cursing. Unsanctified, etc., there is nothing else which can be done for them,
and they must be lost. What a thought!” Yet that the case of the professor in danger
cannot very consistently be introduced by him, appears from the fact, that such ruin as is
here described is suspended on a condition which never occurs. It happens “only” if the
“Christian” should fall. According to the author, it is not here denounced “on any other
supposition.” As then true Christians cannot fall, the ruin never can occur “in any case
whatever.” From these premises we “dare not” draw the conclusion, that any class of
professors will be given over to final impenitence.
As to what may be alleged concerning the “apparent” sense of the passage, or the sense
which would strike “the mass of readers;” every one will judge according to the sense
which himself thinks most obvious. Few perhaps would imagine that the apostle was
introducing an impossible case. Nor does the “connection” stand much in the way of the
application to professors. In addition to what has already been stated, let it be further
observed, that although the appropriate exhortation to awakened, yet unconverted
persons would be, “to become converted; not to warn them of the danger of falling
away;” yet the apostle is writing to the Hebrews at large, is addressing a body of
professing Christians, concerning whom he could have no infallible assurance that “all of
them” were true Christians. Therefore, it was right that they should be warned in the
way the apostle has adopted. The objection leaves out of sight the important fact that the
“exhortations and warnings addressed to the saints in Scripture are addressed to mixed
societies, in which there may be hypocrites as well as believers.”
Those who profess the faith, and associate with the church, are addressed without any
decision regarding state. But the very existence of the warnings implies a fear that there
may be some whose state is not safe. And “all,” therefore, have need to inquire whether
this be their condition. How appropriate then such warnings. This consideration, too,
will furnish an answer to what has been alleged by another celebrated transatlantic
writer, namely, “that whatever may be true in the divine purposes as to the final
salvation of all those who are once truly regenerated. and this doctrine I feel constrained
to admit, yet nothing can be plainer, than that the sacred writers have every where
addressed saints in the same manner as they would address those whom they considered
as constantly exposed to fall away and to perish forever.” Lastly. The phraseology of the
passage does not appear to remove it out of all possible application to “mere” professors.
It has already been briefly explained in consistency with such application. There is a
difficulty, indeed, connected with the phrase, παλιν ανακαινιζειν εις µετανοιαν palin
anakainizein eis metanoian, “again” to renew to repentance; implying, as is said, that they,
to whom reference is made, had been renewed “before.” But what should hinder this
being understood of “reinstating in former condition,” or in possession of former
privilege; Bloomfield supposes, there may be an allusion to the non-reiteration of
baptism, and Owen explains the phrase of bringing them again into a state of profession
by a second renovation, and a second baptism, as a pledge thereof. The renewing he
understands here “externally” of a solemn confession of faith and repentance, followed
by baptism. This, says he, was their ᅊνακαινισµος anakainismos, their renovation. It
would seem then that there is nothing in the phrase to prevent its interpretation on the
same principle that above has been applied to the passage generally.)

201. CLARKE, "If they shall fall away - Και παραπεσοντας And having fallen away. I
can express my own mind on this translation nearly in the words of Dr. Macknight: “The
participles φωτισθεντας, who were enlightened, γευσαµενους, have tasted, and γενηθεντας,
were made partakers, being aorists, are properly rendered by our translators in the past
time; wherefore, παραπεσοντας, being an aorist, ought likewise to have been translated in
the past time, Have fallen away. Nevertheless, our translators, following Beza, who
without any authority from ancient MSS. has inserted in his version the word si, if, have
rendered this clause, If they 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 alter the Scriptures, for the sake of any favourite doctrine, I have translated
παραπεσοντας 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.”
Dr. Macknight was a Calvinist, and he was a thorough scholar and an honest man; but,
professing to give a translation of the epistle, he consulted not his creed but his candour.
Had our translators, who were excellent and learned men, leaned less to their own
peculiar creed in the present authorized version, the Church of Christ in this country
would not have been agitated and torn as it has been with polemical divinity.
It appears from this, whatever sentiment may gain or lose by it, that there is a fearful
possibility of falling away from the grace of God; and if this scripture did not say so,
there are many that do say so. And were there no scripture express on this subject, the
nature of the present state of man, which is a state of probation or trial, must necessarily
imply it. Let him who most assuredly standeth, take heed lest he fall.
To renew them again unto repentance - As repentance is the first step that a
sinner must take in order to return to God, and as sorrow for sin must be useless in itself
unless there be a proper sacrificial offering, these having rejected the only available
sacrifice, their repentance for sin, had they any, would be nugatory, and their salvation
impossible on this simple account; and this is the very reason which the apostle
immediately subjoins: -
Seeing they crucify to themselves the Son of God - They reject him on the
ground that he was an impostor, and justly put to death. And thus they are said to
crucify him to themselves - to do that in their present apostasy which the Jews did; and
they show thereby that, had they been present when he was crucified, they would have
joined with his murderers.
And put him to an open shame - Παραδειγµατιζοντας· And have made him a
public example; or, crucifying unto themselves and making the Son of God a public
example. That is, they show openly that they judge Jesus Christ to have been worthy of
the death which he suffered, and was justly made a public example by being crucified.
This shows that it is final apostasy, by the total rejection of the Gospel, and blasphemy of
the Savior of men, that the apostle has in view. See the note on Heb_6:4 (note).
GILL, "If they shall fall away,.... This is not supposed of true believers, as appears
from Heb_6:9 nor is it to be supposed of them that they may fall totally and finally; they
may indeed fall, not only into afflictions and temptations, but into sin; and from a lively
and comfortable exercise of grace, and from a degree of steadfastness in the Gospel; but
not irrecoverably: for they are held and secured by a threefold cord, which can never be
broken; by God the Father, who has loved them with an everlasting love, has chosen

202. them in Christ, secured them in the covenant of grace, keeps them by his power, has
given them grace, and will give them glory; and by the Son, who has undertook for them,
redeemed and purchased them, prays and makes preparations in heaven for them, they
are built on him, united to him, and are his jewels, whom he will preserve; and by the
Holy Ghost, whose grace is incorruptible, whose personal indwelling is for ever, who
himself is the earnest and seal of the heavenly inheritance, and who having begun, will
finish the good work of grace: but falling away, so as to perish, may be supposed, and is
true of many professors of religion; who may fall from the profession of the Gospel they
have made, and from the truth of it, and into an open denial of it; yea, into an hatred and
persecution of what they once received the external knowledge of; and so shall fall short
of heaven, and into condemnation: for,
to renew them again unto repentance, is a thing impossible: by "repentance" is
meant, not baptism of repentance; nor admission to a solemn form of public repentance
in the church; nor a legal repentance, but an evangelical one: and so to be "renewed"
unto it is not to be baptized again, or to be restored anew to the church by repentance,
and absolution; but must be understood either of renovation of the soul, in order to
repentance; or of the reforming of the outward conversation, as an evidence of it; or of a
renewing of the exercise of the grace of repentance and to be renewed "again" to
repentance does not suppose that persons may have true repentance and lose it; for
though truly penitent persons may lose the exercise of this grace for a time, yet the grace
itself can never be lost: moreover, these apostates before described had only a show of
repentance, a counterfeit one; such as Cain, Pharaoh, and Judas had; and consequently,
the renewing of them again to repentance, is to that which they only seemed to have, and
to make pretensions unto; now to renew them to a true repentance, which they once
made a profession of, the apostle says is a thing "impossible": the meaning of which is
not only that it is difficult; or that it is rare and unusual; or that it is unsuitable and
improper; but it is absolutely impossible: it is impossible to these men to renew
themselves to repentance; renovation is the work of the Holy Ghost, and not of man; and
repentance is God's gift, and not in man's power; and it is impossible for ministers to
renew them, to restore and bring them back, by true repentance; yea, it is impossible to
God himself, not through any impotence in him, but from the nature of the sin these
men are guilty of; for by the high, though outward attainments they arrive unto,
according to the description of them, their sin is the sin against the Holy Ghost, for
which no sacrifice can be offered up, and of which there is no remission, and so no
repentance; for these two go together, and for which prayer is not to be made; see Mat_
12:32 and chiefly because to renew such persons to repentance, is repugnant to the
determined will of God, who cannot go against his own purposes and resolutions; and so
the Jews (l) speak of repentance being withheld by God from Pharaoh, and, from the
people of Israel; of which they understand Exo_9:16 and say, that when the holy blessed
God withholds repentance from a sinner, ‫לשוב‬ ‫יכול‬ ‫,אינו‬ "he cannot repent"; but must die
in his wickedness which he first committed of his own will; and they further observe
(m), that he that profanes the name of God has it not in his power to depend on
repentance, nor can his iniquity be expiated on the day of atonement, or be removed by
chastisement:
seeing they crucify to themselves the Son of God afresh; who is truly and
properly God, begotten of the Father, and of the same nature with him, in whom he
greatly delights; this is Christ's highest name and title; and it was for asserting himself to
be the Son of God that he was crucified; and his being so puts an infinite virtue in his

203. sufferings and death; and it heightens the sin of the Jews, and of these apostates, in
crucifying him. He was once crucified, and it is both impossible and unnecessary that he
should be, properly speaking, "crucified afresh", or "again"; it is impossible, because he
is risen from the dead, and will never die more; it is unnecessary, because he has
finished and completed what he suffered the death of the cross for; but men may be said
to crucify him again, when, by denying him to be the Son of God, they justify the
crucifixion of him on that account; and when they lessen and vilify the virtue of his blood
and sacrifice; and when both by errors and immoralities they cause him to be
blasphemed, and evil spoken of; and when they persecute him in his members: and this
may be said to be done "to themselves afresh"; not that Christ was crucified for them
before, but that they now crucify him again, as much as in them lies; or "with
themselves", in their own breasts and minds, and to their own destruction. Now this
being the case, it makes their renewal to repentance impossible; because, as before
observed, the sin they commit is unpardonable; it is a denial of Christ, who gives
repentance; and such who sin it must arrive to such hardness of heart as to admit of no
repentance; and it is just with God to give up such to a final impenitence, as those, who
knowingly and out of malice and envy crucified Christ, had neither pardon nor
repentance; and besides, this sin of denying Christ to be the Son of God, and Saviour of
men, after so much light and knowledge, precludes the way of salvation, unless Christ
was to be crucified again, which is impossible; for so the Syriac version connects this
clause with the word "impossible", as well as a foregoing one, rendering it, "it is
impossible to crucify the Son of God again, and to put him to shame"; and so the Arabic
version. Christ was put to open shame at the time of his apprehension, prosecution, and
crucifixion; and so he is by such apostates, who, was he on earth, would treat him in the
same manner the Jews did; and who do traduce him as an impostor and a deceiver, and
give the lie to his doctrines, and expose him by their lives, and persecute him in his
saints.
JAMISO , "If — Greek, “And (yet) have fallen away”; compare a less extreme falling
or declension, Gal_5:4, “Ye are fallen from grace.” Here an entire and willful apostasy is
meant; the Hebrews had not yet so fallen away; but he warns them that such would be
the final result of retrogression, if, instead of “going on to perfection,” they should need
to learn again the first principles of Christianity (Heb_6:1).
to renew them again — They have been “once” (Heb_6:4) already renewed, or
made anew, and now they need to be “renewed” over “again.”
crucify to themselves the Son of God — “are crucifying to themselves” Christ,
instead of, like Paul, crucifying the world unto them by the cross of Christ (Gal_6:14).
So in Heb_10:29, “trodden under foot the Son of God, and counted the blood of the
covenant, wherewith ... sanctified, an unholy thing.” “The Son of God,” marking His
dignity, shows the greatness of their offense.
put him to an open shame — literally, “make a public example of” Him, as if He
were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who
fall away from light do inwardly, they virtually crucify again the Son of God; “they tear
him out of the recesses of their hearts where He had fixed His abode and exhibit Him to
the open scoffs of the world as something powerless and common” [Bleek in Alford]. The
Montanists and Novatians used this passage to justify the lasting exclusion from the
Church of those who had once lapsed. The Catholic Church always opposed this view,
and readmitted the lapsed on their repentance, but did not rebaptize them. This passage
implies that persons may be in some sense “renewed,” and yet fall away finally; for the

204. words, “renew again,” imply that they have been, in some sense, not the full sense,
ONCE RENEWED by the Holy Ghost; but certainly not that they are “the elect,” for
these can never fall away, being chosen unto everlasting life (Joh_10:28). The elect abide
in Christ, hear and continuously obey His voice, and do not fall away. He who abides not
in Christ, is cast forth as a withered branch; but he who abides in Him becomes more
and more free from sin; the wicked one cannot touch him; and he by faith overcomes the
world. A temporary faith is possible, without one thereby being constituted one of the
elect (Mar_4:16, Mar_4:17). At the same time it does not limit God’s grace, as if it were
“impossible” for God to reclaim even such a hardened rebel so as yet to look on Him
whom he has pierced. The impossibility rests in their having known in themselves once
the power of Christ’s sacrifice, and yet now rejecting it; there cannot possibly be any new
means devised for their renewal afresh, and the means provided by God’s love they now,
after experience of them, deliberately and continuously reject; their conscience being
served, and they “twice dead” (Jud_1:12), are now past hope, except by a miracle of
God’s grace. “It is the curse of evil eternally to propagate evil” [Tholuck]. “He who is led
into the whole (?) compass of Christian experiences, may yet cease to abide in them; he
who abides not in them, was, at the very time when he had those objective experiences,
not subjectively true to them; otherwise there would have been fulfilled in him,
“Whosoever hath, to him shall be given, and he shall have more abundance” (Mat_
13:12), so that he would have abided in them and not have fallen away” [Tholuck]. Such
a one was never truly a Spirit-led disciple of Christ (Rom_8:14-17). The sin against the
Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be
committed by those outside the Church (as in Mat_12:24, Mat_12:31, Mat_12:32); this,
only by those inside.
CALVI , "6.To renew them again into repentance, etc. Though this seems hard, yet
there is no reason to charge God with cruelty when any one suffers only the
punishment of his own defection; nor is this inconsistent with other parts of
Scripture, where God’ mercy is offered to sinners as soon as they sigh for it, (Eze_
18:27;) for repentance is required, which he never truly feels who has once wholly
fallen away from the Gospel; for such are deprived, as they deserve, of God’ Spirit
and given up to a reprobate mind, so that being the slaves of the devil they rush
headlong into destruction. Thus it happens that they cease not to add sin to sin, until
being wholly hardened they despise God, or like men in despair, express madly their
hatred to him. The end of all apostates is, that they are either smitten with stupor,
and fear nothing, or curse God their judge, because they cannot escape from him.
(99)
In short, the Apostle warns us, that repentance is not at the will of man, but that it is
given by God to those only who have not wholly fallen away from the faith. It is a
warning very necessary to us, lest by often delaying until tomorrow, we should
alienate ourselves more and more from God. The ungodly I DEED deceive
themselves by such sayings as this, — that it will be sufficient for them to repent of
their wicked life at their last breath. But when they come to die, the dire torments of
conscience which they suffer, prove to them that the conversion of man is not an
ordinary work. As then the Lord promises pardon to none but to those who repent
of their iniquity, it is no wonder that they perish who either through despair or

205. contempt, rush on in their obstinacy into destruction. But when any one rises up
again after falling, we may hence conclude that he had not been guilty of defection,
however grievously he may have sinned.
Crucifying again, etc. He also adds this to defend God’ severity against the
calumnies of men; for it would be wholly unbecoming, that God by pardoning
apostates should expose his own Son to contempt. They are then wholly unworthy to
obtain mercy. But the reason why he says, that Christ would thus be crucified again,
is, because we die with him for the very purpose of living afterwards a new life;
when therefore any return as it were unto death, they have need of another sacrifice,
as we shall find in the tenth chapter. Crucifying for themselves means as far as in
them lies. For this would be the case, and Christ would be slandered as it were
triumphantly, were it allowed men to return to him after having fallen away and
forsaken him.
(99) Some render the verb “” actively, in this way, — “ it is impossible as to those
who have been once enlightened, and have tasted of the heavenly gift, and have been
made partakers of holy spirit, and have tasted the good word of God and the powers
of the world to come, and have fallen away, to renew them again unto repentance,
since they crucify again as to themselves to Son of God, and expose him TO OPE
shame.”
This is more consistent with the foregoing, for the Apostle speaks of teaching. It is as
though he had said “ is impossible for us as teachers;” as they had no commission.
To “” may be rendered to “” It is only FOU D here, but is used by the Sept. for a
verb which means renewing in the sense of restoring. See Psa_103:5; Lam_5:21.
Josephus APPLIES it to the renovation or restoration of the temple. The “” was
what they did by falling away; for they thereby professed that he deserved to be
crucified as an imposter, and thus counted his blood, as it is said in Heb_10:29, “” as
the blood of a malefactor; and they thus also exhibited him as an object of public
contempt. — Ed.
vws, "If they shall fall away (καᆳ πααπεσόκαᆳ πααπεσόκαᆳ πααπεσόκαᆳ πααπεσόνταςνταςνταςντας)
Lit. and having fallen away. Comp. πᆯσᇽ fall, Heb_4:11. Παραπίπτειν, N.T.o. It means
to deviate, turn aside. Comp. lxx, Eze_14:13; Eze_15:8.
To renew them again (πᆭπᆭπᆭπᆭλινλινλινλιν ᅊνακαινίᅊνακαινίᅊνακαινίᅊνακαινίζεινζεινζεινζειν)
The verb N.T.o. Ανακαινοሞν to renew, 2Co_4:16; Col_3:10.
Seeing they crucify to themselves - afresh (ᅊνασταυροሞᅊνασταυροሞᅊνασταυροሞᅊνασταυροሞνταςνταςνταςντας ᅛαυτοሏᅛαυτοሏᅛαυτοሏᅛαυτοሏςςςς)
In the Roman classical use of the word, ᅊνά has only the meaning up: to nail up on
the cross. Here in the sense of anew, an idea for which classical writers had no occasion
in connection with crucifying. Εαυτοሏς for themselves. So that Christ is no more available
for them. They declare that Christ's crucifixion has not the meaning or the virtue which

206. they formerly attached to it.
The Son of God
Marking the enormity of the offense.
Put him to an open shame (παραδειγµατίπαραδειγµατίπαραδειγµατίπαραδειγµατίζονταςζονταςζονταςζοντας)
N.T.o. Rarely in lxx. Comp. Num_25:4, hang them up. From παρᆭ beside, δεικνύναι to
show or point out. To put something alongside of a thing by way of commending it to
imitation or avoidance. To make an example of; thence to expose to public disgrace.
∆εሏγµα example, only Jud_1:7. ∆ειγµατίζειν to make a public show or example, Mat_
1:19; Col_2:15. See additional note at the end of this chapter.
Additional Note on Heb_6:4-6.
The passage has created much discussion and much distress, as appearing to teach
the impossibility of restoration after a moral and spiritual lapse. It is to be observed:
(1) That the case stated is that of persons who once knew, loved, and believed
Christian truth, and who experienced the saving, animating, and enlightening energy of
the Holy Spirit, and who lapsed into indifference and unbelief.
(2) The questions whether it is possible for those who have once experienced the
power of the gospel to fall away and be lost, and whether, supposing a lapse possible,
those who fall away can ever be restored by repentance - do not belong here. The
possibility of a fall is clearly assumed.
(3) The sin in the case supposed is the relinquishment of the spiritual gifts and
powers accompanying faith in Christ, and rejecting Christ himself.
(4) The significance of this sin lies in the mental and spiritual condition which it
betrays. It is the recoil of conviction from Christ and the adoption of the contrary
conviction.
(5) The writer does not touch the question of the possibility of God's renewing such
to repentance. He merely puts his own hypothetical case, and says that, in the nature of
such a case, the ordinary considerations and means which are applied to induce men to
embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing
beyond such agencies, and asserts that these are powerless because the man has brought
himself into a condition where they can no longer exert any power. Whether God will
ever reclaim by ways of his own is a point which is not even touched. Destruction of the
faculty of spiritual discernment is the natural outcome of deliberate and persistent sin,
and the instrument of its punishment. Note, “renew unto repentance.” God promises
pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's
Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.
The Church after Paul saw slow but steady progress. By the last quarter of the first century AD the
Church had made inroads into every major city of the Roman Empire. But something else was
happening at the same time; people were growing impatient. You see, Jesus had said "And he
said to them, "Truly I tell you, there are some standing here who will not taste death until they see
that the kingdom of God has come with power" (Mk 9:1). No matter how this verse in interpreted
today, when Jesus spoke these words they understood him literally. Thus, when the earliest
believers began to die the Church began to wonder if the coming was not imminent. Some of
them, quite frankly, gave up hope that He would ever come again. Many of those who grew

207. disenchanted with Christianity were Jews who had converted in the hope that the Messiah would
quickly return and establish his earthly kingdom. When he did not, they began to leave the
Church, evidently in droves.
The Letter to the Hebrews is written to these Jewish Christians in order to encourage them to
remain faithful to Jesus, "for it is impossible to restore again to repentance those who have once
been enlightened, and have tasted the heavenly gift, and have shared in the Holy Spirit, and have
tasted the goodness of the word of God and the powers of the age to come, and then have fallen
away, since on their own they are crucifying again the Son of God and are holding him up to
contempt" (Hebrews 6).
These believers must hold fast to the faith; for there is no other way by which they can be saved.
So the writer of Hebrews makes every effort to prove that Jesus is superior to anything that
Judaism has to offer. He is better than the angels, Moses, the law, the Prophets, or anything else.
The central idea of the letter is that Jesus is the ultimate gift and the ultimate giver; that is, he is
simultaneously the high priest and the sacrificial victim! Because of his sacrifice the believer can
know God and will become a part of God's rule. But they must beware that it is not their faith that
is the foundation of this kingdom! NO, it is God's gift that is the ground of their faith! This is made
quite clear when the author stresses the death and exaltation of Jesus as he does. Faith in him is
the goal of their lives as well as the ground of their faith. If they forget this, then they will fall away
from Him.
Philip Mauro, ““Who were once enlightened”; that is to say, who have received by the
Word and Spirit the knowledge of God’s eternal purpose in Christ, which is to be fulfilled
in the age to come. That purpose lay eternally in the depths of the counsels of God. Its
accomplishment involves the highest expression of His Wisdom and His Power. Those
to whom it is made known are recipients of the highest privilege the Creator can bestow
upon His creatures. It is a perilous thing to be entrusted with the knowledge of that
greatest and most cherished purpose of God, which has to do with the glory of His
Beloved Son. Those who attain knowledge of the coming era of His glory, and turn in
their hearts to the things of the present era of His humiliation and rejection, do thereby
incur the righteous judgment of being bound to their own choice.
“Who have tasted of the heavenly gift”. We understand the heavenly gift to be
“the Holy Ghost Who is GIVEN to us” (Rom. 5:5). The Holy Spirit is the “promise of
the Father” now bestowed upon the believers of this age (Acts 2:33; 15:8). In fulfillment
of His appointed ministry, the Holy Spirit takes of the things of Christ, that is, of “the all
things” given Him by the Father, and shows them unto the saints (Jn. 16:13-15). Those
who have experienced this ministry of the Spirit have tasted of the heavenly gift.
“And were made partakers of the Holy Ghost.” This seems to be something more
than tasting of the heavenly gift. We take it as signifying what is spoken of in such
Scriptures as Ephesians 1:14, which refers to those who have been sealed with that Holy
Spirit of Promise, Who is the earnest of our inheritance until the redemption of the
purchased possession; and Romans 8:23, which also speaks of those saints who have
received the Spirit as the first-fruit, and hence are awaiting the “adoption.” Those saints
are no longer babes. They have been made “partakers of the Holy Ghost,” having
received, not the Spirit of the world, but the Spirit that is of God, in order that they may
know the things that have been freely given them of God (1 Cor. 2:12). For such to turn

208. to the things of the world is a very serious matter, for it is an insult to the Spirit of Grace,
entailing much severer punishment than was awarded to those who set aside the law of
Moses (Heb. 10:29).
“And tasted the good Word of God.” The expression “Word of God” occurring
here is not the same expression as that used in chapter 4:12, but a different one,
signifying, not the Word of God in its living energy and searching power, killing and
making alive, but a good thing spoken to us by God. It signifies, doubtless, the good
things connected with the age to come, the things which we have heard, the “excellent
things” which the Wisdom of God speaks to the children concerning the blessing of those
that keep His ways. Those who have come to the knowledge of the Son of God as High
Priest after the order of Melchizedek, have had a taste of the good Word of God
pertaining to the era when He will exercise that Kingly-Priesthood; and if they, after
tasting that good word, turn back to the things of the present era, they bring serious
consequences upon themselves.
“And the works of power of the age to come.” The coming age will be the day of
Christ’s power. This is said in the Psalm which promises Him the Priesthood after the
order of Melchizedek. Some of these “works of power” have been wrought in this age.
Hebrews 2 speaks of these as having been wrought by God for the purpose of “bearing
witness” in confirmation of the so-great salvation reported to us, whereof a beginning was
spoken by the Lord (Heb. 2:3-4). The word rendered “miracle” in Hebrews 2:4, is the
same word rendered “powers,” literally, “works of power” in Hebrews 6:5. It should be
noted that, in Hebrews 2:4, the works of power are associated with “gifts of the Holy
Ghost,” as in the passage we are now considering.
Whatever room there may be for questioning as to the full and exact significance
of the several clauses of this passage (and certainly they are worthy of far more study than
the present writer has given to them), there can be no doubt that they refer to the state of
those who have come to the adult knowledge of the Son of God as High Priest after the
order of Melchizedek. And of such it is said with unmistakable clearness, that, if they fall
away, i.e., apostatize, or turn back, they cannot be renewed again unto repentance. They
will be precisely in the case of the Israelites who sought repentance, saying, “We have
sinned,” after the provocation in the wilderness, and in the cause of Esau, who, after
having despised and parted with his birthright, found no place of repentance or change of
mind in Isaac, his father, though he sought it CAREFULLY and WITH TEARS (Heb.
12:17).
Now, as to the reason given why those referred to in this passage cannot be
renewed again unto repentance, it has been supposed that, because of the saying that “they
crucify to themselves the Son of God,” it could not apply to believers. But it seems to us
that this saying could not apply to any but to believers. Unbelievers cannot do any act
which would amount to crucifying to themselves the Son of God. They may reject the
grace of God, continuing in their sins, refusing the pardon and life offered to them as the
fruit of the Cross of Christ; but one and all are alike in that respect. They are dead in sins.
Christ was crucified for them. They cannot crucify Him for themselves.
Furthermore, those who are said to crucify to themselves (or for themselves) the

209. Son of God, are expressly declared to be those who apostatized after having been
enlightened, after having taste do the heavenly gift, after having been made partakers of
the Holy Spirit, etc. It is impossible to apply these statements to unbelievers, or to those
who make merely a profession of Christianity. They describe believers and indeed a class
of believers, who are specially “enlightened and are therefore no longer in the state of
spiritual infancy.
Then again, only a believer can “fall away.” The unbeliever has nothing of God
from which he can fall away. The thought is similar to that expressed in Hebrews 2:1-
“Lest any of US (believers, heirs of salvation) should slip away.”
And, finally, the passage speaks of the impossibility of renewing the persons
referred to again. The unbeliever has not been “renewed” at all. Consequently, the
passage could not apply to such.
In seeking the meaning of the words “crucifying for themselves,” etc., it should be
noted that there is no word in the original corresponding to the word “afresh” in the A.V.
The passage reads literally, “crucifying for themselves the Son of God, and exposing Him
publicly.” Those who, having come to the knowledge of the Son of God as the One
saluted of God a High Priest after the order of Melchizedek, that is, the high Priest of the
good things to come, turn back from Him Whom they have thus known, do crucify Him
for themselves, and expose Him publicly. This we must accept as a fact upon the Word
of God, even though we fail to understand it. We should not be surprised at finding
difficulties, for we are notified that the present subject includes things hard to be uttered
(verse 11).
The Holy Spirit, in the Epistle to the Hebrews, is drawing a sharp contrast
between the present evil age, in which the Son of God was publicly crucified, and the age
of blessing to come, in which He will be publicly glorified. The Christians, who have
come to the knowledge of that age, and who do not walk as belonging to it, but turn back,
identifying and associating themselves with this present age, do thereby repeat for
themselves that which characterizes this age, namely, the crucifying of the Son of God.
In so doing, they not only bring sore punishment upon themselves, but they dishonor
Him. Those true “Hebrews” of the present era, who like Enoch, Noah, and Abraham,
walk with God as perfect strangers to the present age, awaiting the things not seen as yet,
which God has reported to them, do thereby condemn the world. They take God’s view
of the One Whom the rulers of this age crucified. Those who, on the contrary, after being
enlightened, walk according to the flesh, and according to the course of this world, make
the Cross of Christ of none effect, utterly disregarding, as they do, that line of separation
which the Cross make between the believer and the world. Christ gave Himself for their
sins to the end that He might deliver them out of this present evil age, according to the
Will of God the Father (Gal. 1:4). Therefore, those who, after being enlightened
concerning the Will of the Father, “turn back,” do thereby crucify to themselves the Son
of God.
We understand the thought of this passage to be similar to that expressed in
Philippians 3:18. The latter passage speaks of pressing toward the mark for attaining the

210. PRIZE of the HIGH CALLING of God in Christ Jesus; and closes with a description of
those, whose citizenship (political status) is in heaven, and who are AWAITING (the
word so often used in Hebrews) the Lord Jesus Christ to come from heaven AS SAVIOR,
to transform the bodies of their humiliation, and fashion them like unto the Body of HIS
GLORY. In contrast with these, Paul speaks, even weeping, of another class of persons
who are THE ENEMIES OF THE CROSS OF CHRIST, whose end is destruction, whose
god is the belly, (i.e., the appetite that craves present gratification), the GLORY of whom
is in their shame (i.e., in the present state of mankind, which is that of degradation and
humiliation); who mind (that is, have an inclination for) earthly things. It is clear that
only Christians could be spoken of in these terms, for which reason Paul speaks of them
even weeping. Particularly it is clear that the expression “enemies of the Cross of
Christ,” could be used only of Christians. They are not enemies of Christ, but are
antagonistic to what His Cross has done for them as regards the world. They enjoy the
friendship of the world, which is “enmity against God” (James 4:4). They glory in their
shame, instead of in the Cross of Christ, whereby the world is crucified to the saint, and
he to the world (Gal. 6:14). Peace and mercy are invoked by the apostle on those who
“walk according to this rule,” that is, the rule of separation from the present evil age (Gal.
6:16). But of the many who were walking otherwise, he declared, that they were enemies
of the Cross, whose end is destruction (compare 2 Thess. 1:9; and Heb. 10:39, reading
“destruction” instead of “perdition”).
The difference here pointed out (and where shall we look for one greater or more
important), is precisely that between Paul and Demas. Paul’s place in the world was a
dungeon. There he could say with exultation, “I have fought the good fight, I have
finished my course, I have KEPT the faith,” and his mind was set upon “that day” in
which the Lord, the righteous Judge, shall give him the crown of righteousness, and not to
him only, but unto all them also that LOVE HIS APPEARING.” But “Demas,” he says,
“hath forsaken me, having LOVED THIS PRESENT AGE” (2 Tim. 4:7-10). This is the
difference. It is a matter of the state of the heart. Which age do we love? This present
age, or the age of His Appearing? Whichever it be, the clear lesson of the Scriptures we
have examined is that we will have our portion in the things of that age upon which we
set our hearts. Do we truly love His Appearing? Are we truly awaiting the Lord Jesus
Christ to come out of heaven as Savior? Are we truly waiting for Him to appear the
second time for salvation? If so, let us prove it by so walking in this present scene as to
honor Him and condemn the world with all its doings; and may we submit ourselves to
God in this matter, to be searched by His Word, in order that the thoughts and intents of
our hearts may be shown to us.
William Most, “There is a similar statement in The Shepherd by Hermas in Similitude 9.
26. 6: "It is impossible for him who now denies His Lord to be saved." Many think
Hermas is using a psychological ploy to deter people from sinning after receiving the seal,
Baptism. Pardon was given in the first centuries even to apostates, but only after years of
long and difficult penance - in the thought that something so drastic was needed to really
cause them to see the truth, especially if a Christian when called before the Roman judge
thought to himself: "I will deny now, and then get pardon later". His repentance shortly
after that would almost certainly not be real, not sincere. It would be preplanned, and so

211. not involved a real change of heart. (More on this later in comments on 10. 36).
But what is the reason now why those who fall back into Judaism or paganism cannot be
restored? Surely God Himself would not be unwilling to grant pardon even for such sins.
For the death of Jesus infinitely earned forgiveness for every sin.
The answer is that such people had made themselves incapable of taking in what God
would gladly offer. It is helpful to start with Matthew 6. 21: "Where your treasure is,
there is your heart also." One can put his treasure in a hoard of money, or in eating, or in
sex, or in travel, or in study, even studying Scripture. But all these things are lower than
God Himself.
Further, some allow themselves to be pulled more than others by these outside attractions
- even to habitual mortal sin. In such a case two factors work together: what they seek is
much lower than God, and they have surrendered to the pull of creatures with abandon.
A modern comparison will help to supplement this thought. We think of a galvanometer,
a compass needle on its pivot, with a coil of wire around, it through which we pass a
current. The needle should swing the right direction and the right amount. But if there are
powerful outside pulls, e.g., 33000 volt power lines or a mass of magnetic steel - then
these outside forces may be so strong as to overwhelm the effect of the current in the coil.
We are thinking of our mind as a sort of meter, which should register the movement of
grace, that is, the current in its coil. But grace is gentle, in that is respects our freedom;
outside pulls if one surrenders to them with abandon can take away freedom: then the
needle, does not register the effect of grace which tries to put into a man's mind what God
is trying to tell him to do.
Then if grace cannot do the first thing, it will not do the further things. So the man is left
without grace, is blind or hardened. Then even though God gives grace, the man is
incapable of taking it in. Then his conversion, is, humanly speaking, impossible.
We said "humanly speaking" because there is always the possibility of a grace
comparable to a miracle that can cut through or forestall such resistance, and so cause the
man to follow the movement of grace. But this is not given ordinarily - for then the
extraordinary would become ordinary. It is given only when some other person by heroic
prayer and penance, puts, as it were, an extraordinary weight into the one pan of the
scales of the objective moral order: it can call for, and obtain, an extraordinary grace.
The case is similar with the classic unforgivable sin, of which Our Lord Himself spoke
when the scribes attributed the work of the Holy Spirit to the devil. The Father and He
would gladly grant pardon - but the hardness was so immense that they could not even
perceive the first movement of grace.
This problem happens especially with those who have already had great light from grace
-- if they become habituated to special favor, and even then reject, they make themselves
hardened - they are harder to convert than a beginner who never felt the effects of grace.
These hard souls had already been enlightened in Baptism, had tasted the heavenly gift -
probably the Holy Eucharist, had received the Holy Spirit, and seen even the mighty
works of the age-to-come, i.e., the miracles which at first were used to ground and spread
the Church. If after all that they still fell away - what was there left to awaken them anew
from their self-inflicted torpor?
So they are like land which has become hard and dry: the rains may come, but all in vain.
Cardinal Manning, in his great work, The Eternal Priesthood. wrote in his concluding
chapter, on the death of a sinful priest: "Next to the immutable malice of Satan is the
hardness of an impenitent priest... . They have been so long familiar with all the eternal

212. truths": that the end of such a man is like that of one for whom medical science can do no
more: He must die. Manning quotes St. Bonaventure (Pharetra 1. 22): "Laymen who sin
can be easily restored; but clerics if they once go bad become incurable." We comment:
satan could not repent because his clear intellect (not being hindered by junction with a
material brain) saw everything at once with the maximum possible clarity. So there was
no room for him later to go back on it, see it differently, and so repent. The more one
grows in knowledge, the more he approaches that condition - though of course, still
having a material brain, he does not reach it.
Then the author turns to a more cheerful note: God will not forget the good you have
done. We hope you may imitate those who have persevered in faith, such as Abraham. St.
Paul in proposing Abraham as a model of faith usually thought of Genesis 15. 6, where
Abraham believed God, and his faith was the means of his justification. But here - in
view of the comments in Hebrews 11. 19 -- he is more likely to have in mind Abraham's
faith in being willing to sacrifice his son Isaac, even though he had to believe that he
would be the father of a great nation by the same Isaac. We do not know how old Isaac
was at this point. Some rabbis thought he was old enough to already have children. We do
not know, and the example of faith is more powerful if we suppose he was still too young
to start a line of descendants. In 11. 19 the author of Hebrews reduces greatly that demand
of faith by supposing Abraham expected God would raise Isaac again from the dead. That
could be true - but since the genre of Hebrews is homiletic, and since the idea of
resurrection seems not to have been known among the Jews at so early a point, it is more
likely that Abraham did not think of that possibility, even though of course it was true
that God could raise Isaac from the dead.
St. Paul speaks of us as children of Abraham (Galatians 3. 29 and Romans chapter 4) not
by carnal descent, but by imitating the faith of Abraham. So by imitating his faith we
become heirs of the promise given to Abraham ( 6. 17).
S.L. JOH SO , “ [ Recall that we pointed out in our last study that the correct translation
of verse 6 is not to take this participle as conditionally for it cannot really be that. Those
who translated this verse by using "if" overlooked the fact this participle is an adjectival
participle and not an adverbial participle. They have translated it as if it were an
adverbial participle, yet there is in the original text a significant use of the article that
makes such a rendering impossible. Thus, it is not "if they shall fall away" but rather"
and have fallen away." For our author is not speaking of individuals who might fall away;
he is speaking about that which is true of those who possess these privileges and who
have fallen away.]
Ignorance is often bliss, for when we get knowledge we also get greater responsibility. It
is often a pleasure not to know the full story.
A man was scheduled to speak for an important business dinner. But, as he was eating his
meal he must have bitten down on something hard, for at that moment his false teeth broke
in his mouth. Nearly paralyzed by panic, he muttered to the man next to him, “I can’t believe
this!” he says, “my false teeth just broke and I’ve got to get up and speak in a few moments!”
“No problem,’ the man whispered back at him, “I’ve got an extra pair you can use!” And the
man pulled a few sets of false teeth out of his pocket and presented them to the frantic
speaker.
The speaker tried the first pair-they were too tight. The second pair was too loose. The third
pair fit like a dream. Now totally relieved, he set back and greatly enjoyed his meal and
afterward delivered an excellent speech.

213. At the end of the evening, the speaker walked up to his benefactor and thanked him for his
help. “He said to his rescuer, “You really did me a great favor tonight. You know, I’ve been
looking for a good dentist. Where are you located?”
The other man smiled and replied: “Oh, I’m not a dentist… (pause) I’m an undertaker!”
So in this text we are learning what we don’t want to know about our responsibility.
They again crucify to themselves the Son of God (6:6).
This is spoken to Jews who are turning away from Jesus. They are trying to leave the cross
and go back to the temple sacrifice. They are trying to leave the reality and go back to the
type.
In doing so, they are turning their backs upon Jesus. Less than forty years earlier, another
generation of Jews had turned from Jesus. They had manifested their hatred of Jesus by
crucifying Him. Now, these Jewish people are in danger of doing the very same thing.
Brian Shelley, “. If you fall away, you can’t be reinstated-vs. 4-6a Who is the audience?
Some say they are not Christians. They are professors, but not possessors. But they were
enlightened. It is passive. The Holy Spirit did something to them-He enabled them to know the
truth of God’s Word. Eph. 1:18-19. But they tasted the heavenly gift. What is the heavenly
gift? Heaven. Eph. 2:8-9 “Tasted” means to enjoy something you have experienced. But they
have shared in the Holy Spirit. Again, this is passive. The Holy Spirit shared Himself with
them. They were born or created into something that they were not before. To “share in”
means to have fellowship with the Holy Spirit. Enlightened; tasted; shared. These words
describe a Christian. Verse 9
Arminians say that the passage is talking to Christians who backslide and lose their
salvation.The rest of Hebrews argues against that, even later this chapter. For example, 7:25
If a Christian loses his or her salvation, Jesus Christ is a failure. So, if one person loses
salvation, we all do. The text does not say they lose their salvation; it says they can’t be
brought back to repentance. So, if this passage teaches that if you backslide, you
lose your salvation, it also says that you are going to hell. No one will make it to heaven.
A third position says this refers to Christians, but it is a hypothetical situation, which to me is
the same as saying, “I have no clue what it means.” “This could never happen, so just let this
hypothetical situation motivate you to maturity.” It is not hypothetical. It is a warning.
Lastly, if you are a true believer, then decide to reject God’s
truth and go back to your old religion, God will not let you change your mind and you will lose
rewards in heaven. These Christian Jews reverted to Judaism, probably from family pressure.
God says if you go back, He will make you stay there. What religious substitute did God save
you from? Liberalism? Legalism? Don’t go back. You will say there.
B. Abandon God’s truth and you disrespect God-vs. 6b-8
They are crucifying God all over again. They have no respect for the cross. They have
abandoned grace. It means nothing to them that Christ died to be the only way to heaven and
the only truth to live the Christian life. They put Christ to public shame by their actions. Jesus
is spoken badly of. God will not allow them any more spiritual fruit. There will be no spiritual
growth. They will not lead others to Christ. They will not get any more rewards in heaven.
When God sets fire to their works to test the quality of those works, they will vaporize and no
rewards will be left. They will be saved, but as by fire.
I have seen people go back to their old way of non-grace worship, and they die on the vine.
God is finished with them for the rest of their lives. Go back to your old religion and God will
keep you there.
III. You can still decide to become a mature Christian-vs. 9-20
A. If you have not gone back to your old religion, there is still hope for change-vs. 9-10
You can be dull but not dead yet. There is some fruit in your life. You have worked for God. He
will reward you for that. God is confident that you can do better-you can get out of your
spiritual stupor.
B. Mature in faith and thereby assure yourself of your salvation-vs. 11-20

214. Remaining in the truth of God’s Word makes your hope sure. Assurance of salvation is an ABC-
v. 11 The Christian life is lived by faith and grace, not ritual-vs. 12-17 The way to godly
maturity has always been by trusting God’s Word. Imitate the godly of the past as the model
for your maturing process. Abraham trusted God. God gave Abraham assurances that He could
be trusted.God gave an oath to bless Abraham with a son. Abraham waited in faith and
matured in faith, and God rewarded him.
So put your faith in the promises of God-vs. 18-20 God cannot lie. So study His Word, trust
Him and grow. God must do what He says. He promises eternal life to all who will call upon
Him. We have an anchor for the soul. This is a ship metaphor.
Our salvation anchor is firmly attached to God’s heavenly dock. It means that it cannot be
untied or lose hold. Our salvation anchor is secure; it cannot break under any stress. We are
tied to the mercy seat in the holy of holies in the heavenly tabernacle. We are securely,
eternally fastened to the very throne of God.
Jesus acts as our high priest and guarantees we are firm and secure. Our salvation is
guaranteed!! As the hymn writes said, “My anchor holds and grips the solid Rock.”
You can trust God and live by faith, study His Word and grow to be a spiritual giant if that is
your choice. Is that your choice?
6:6. A possible harmonizing of the Calvinist and Arminian views surrounding this
passage may be found in the appendix. Henrichsen argues that the passage is not about
eternal salvation at ail, "In summary, the writer is saying that when a Christian fails into
sin, it is impossible for him to be renewed through another conversion experience,
because that would be equivalent to 'crucifying the Son of God all over again and
subjecting him to public disgrace' " (1979:78). This interpretation would mean that it is
impossible to treat the Savior so disgracefully, but that is just what the writer of Hebrews
is warning his readers against doing. The passage, in this view, becomes only a
hypothetical case which has no basis in reality.
6:6. Hughes states, "The tenses of the Greek participles are significant: the aorist
participle parapesontas indicates a decisive moment of commitment to apostasy, the
point of no return; the present participles anastaurountas and paradeigmatizontas
indicate the continuing state of those who have once lapsed into apostasy: they keep on
crucifying the Son of God and holding him up to contempt" (1977:218). Some have
understood the latter part of this verse to be a temporal statement ("It is impossible to
renew them again unto repentance while or so long as they crucify to themselves the Son
of God") rather than a causal one ("It is impossible to renew them again unto repentance
because they crucify . . ."). Bruce says of this, "To say that they cannot be brought to
repentance so long as they persist in their renunciation of Christ would be a truism hardly
worth putting into words" (1964:124).
CONVERTED VIEW
S.L. JOHNSON, "The Hebrews who read this epistle are those who have heard the
gospel and really believed the gospel. They have received Jesus Christ as their Savior,
but since that time of acceptance of Him, they have become carnal and walk as men. (1
Cor. 3:3). It is possible for "true believers in Christ" to have so backslidden from their
profession of faith in Christ, that they look as if they are an ordinary person who has
never received Jesus Christ! These two possibilities exist always where there is a group
which is "dull of hearing". Now our author is persuaded that the Hebrews are those who
have genuinely believed in Jesus Christ.

215. Yet he is worried about the "individual possibility" of apostasy and that danger is the
case of some, for he says in 6:9;
Heb. 6:9. But beloved we are persuaded better things of you, and things that
accompany salvation, though we thus speak.
So in 6:1-3 he says, "Lets go on to perfection, and this we will do if God permit".
That is a strange thing to say for surely God would permit us to go on in our Christian
faith. But the question in our author's mind is this: suppose some are apostates. Why
permit apostates to go on? And our author insists that where apostasy exists, HOPE IS
GONE!
For it is impossible for those who were once enlightened and have tasted of the
heavenly gifts, and were made partakers of the Holy Spirit, and have tasted the good
word of God and the power of the world to come, and they fall away, to renew them
again unto repentance. (Heb. 6:4-6)
In 6:4-8 the author says, "If apostasy is the condition of heart, then it is
irremediable" and he illustrates this by a plot of ground which does not respond to the
blessing of God's rain and is finally to be burned. But in verse 12 he states, "I am
persuaded that your condition is not hopeless in the light of the past and the present". In
the past you have manifested your faith by ministering to those in the faith. But I am
concerned about some of you so he says; "We desire that EVERYONE OF YOU do show
the same diligence to the full assurance of hope unto the end".
And finally he concludes the 6th chapter with an illustration from Abraham's case. The
promise came after long suffering, although the issue was settled by "our pioneer" who
has entered, and is now seated at the right hand of the Father on high. But continuance in
the faith is the ultimate proof of the reality of the faith. And if you have genuinely
believed in Jesus Christ, you have need of patience, after having done the will of God,
you will receive the promise! That is the author's overall pattern. Now we want to come
secondly to the author's plea for perfection. 6:1-3
NOT CONVERTED VIEW
WILLIAM KELLY, "The apostle describes a confessor with all the
crowning evidences of the gospel, but not a converted man, Not a
word implies this either here or in 2 Peter. Short of this he uses
uncommonly strong expressions, and purposely so: he sets forth the
possession of the highest possible external privileges, and this in that
abundant form and measure which God gave on the ascension of the
Lord. He says it all, no doubt, about the baptized; but there is nothing
about baptism as the ancients would have it, any more than, with

216. some moderns, the progressive steps of the spiritual life. There is
knowledge, joy, privilege, and power, but no spiritual life.
Enlightenment is in no sense the new birth, nor does baptism in
scripture ever mean illumination. It is the effect of the gospel on the
dark soul - the shining on the mind of Him who is the only true light.
But light is not life; and life is not predicated here.
But, again, they were "made partakers of the Holy Ghost." Of Him
every one became a partaker, who confessed the Lord and entered
into the house of God. There the Holy Ghost dwelt; and all who were
there became partakers after an outward sort (not koinwnoi;, but
mevtocoi) of Him who constituted the assembly of God's habitation and
temple. He pervaded, as it were, the whole atmosphere of the house
of God. It is not in the least a question of a person individually born of
God, and so sealed by the Holy Spirit. There is not an allusion to either
in this case, but to their taking a share in this immense privilege, the
word not being that which speaks of a joint known portion, but only of
getting a share.
Moreover, they "tasted the good word of God." Even an
unconverted man might feel strong emotions, and enjoy to a certain
extent, more particularly those that had lain in Judaism, that dreary
valley of dry bones. What fare was the gospel of grace! Certainly
nothing could be more miserable than the scraps which the scribes and
Pharisees put before the sheep of the house of Israel. There is nothing
to forbid the natural mind from being attracted by the delightful
sweetness of the glad-tidings which Christianity proclaims.
Lastly, we hear of "the powers of the age to come." This seems
more than a general share in the presence of the Holy Ghost, who
inhabited the house of God. They were positively endued with
miraculous energies - samples of that which will characterize the reign
of the Messiah. Thus we may fairly give the fullest force to every one
of these expressions. Yet write them out ever so largely, they fall short
both of the new birth and of sealing with the Holy Ghost. There is
everything one may say, save inward spiritual life in Christ, or the
indwelling seal of it. That is to say, one may have the very highest
endowments and privileges, in the way both of meeting the mind, and
also of exterior power; and yet all may be given up, and the man
become so much the keener enemy of Christ. Indeed such is the
natural result. It had been the mournful fact as to some. They had
fallen away. Hence renewal to repentance is an impossibility, seeing
they crucify for themselves the Son of God, and put Him to open
shame.

217. S. L. JOHNSON, "SOME ARE MERE PROFESSORS
Some are mere professors and have never really believed. In Heb. 3:12 the author
says;
Heb. 3:12. Take heed brethren lest there be in any of you an evil heart of unbelief, in
departing from the living God.
This in effect reads "in apostatizing from the living God" for that is the meaning of
the Greek word translated "depart". So the possibility exists that a person has joined a
Christian group, become a member with them, but has never had a change of heart. Such
a person has never believed in the Lord Jesus As Savior and there never came the "new
life".
The moral danger is not "backsliding", for such a perons would have nothing real from
which to "backslide". The danger is that of falling away into apostasy from a mere
confession which one has made. So when you find a group of Christians which are "dull
of hearing," this always exists as a possibility.
S.L. JOHNSON, " Now notice, first of all he describes a class of persons and he gives
six things about this class of persons. It is impossible for those;
1. Who were once enlightened
2. have tasted of the heavenly gift,
3. were made partakers of the Holy Spirit
4. have tasted of the good word of God
5. have tasted of the powers of the world to come
6. and have fallen away.
The hard fact about this class of persons is that it is impossible to renew them unto
repentance. There is given the cause of this impossibility at the end of verse 6, "seeing
they crucify unto themselves the Son of God afresh and put Him to an open shame."
Now that is a definition of what "crucify" means. Taking these six facts and putting them
together, that is having done all this and denying the Son of God and putting him to an
open shame, the author points out the following,
there is a description of persons,
there is a fact about them
there is a cause.
Are the Arminians Correct?
What shall we say? We could say, "the Arminians are right." If these facts
described in verses 4-6 are right, and express truths that pertain to Christians, and in it
says that it is impossible to renew them again to repentance, then they were saved and
they were lost! And therefore it is possible to fall from salvation and to be lost. We will
accept the Arminian viewpoint and let it go at that.
Some years ago I was preaching on difficult texts in the Bible like;
What is the sin unto death?

218. What is the unpardonable sin?
Once saved, always saved ?
I preached from Galatians 4 on falling from grace and a young Pentecostal preacher came
to speak with me the next morning. He said, I heard you say last night that once you
receive Christ as Savior, you can never lose your salvation. He said I've been reading
Matthew Henry and he says that it is possible to lose one's salvation and he pointed to
Hebrews 6.
I said to him, my doctrine is "Once saved, always saved". Your doctrine is " Once lost,
always lost". He said "Oh no that's not my doctrine. But I explained to him that in Heb. 6 it
says that once lost you can never be saved again for it is impossible to renew again unto
repentance those who have fallen away. So if it is possible to be lost, then you cannot
be saved again. Of course he was very disturbed by that. I went on and explained
Hebrews 6. Then he said, What about 2 Peter chapter 2? SSo I explained what it meant
to have the full knowledge of salvation yet to be come like a sow which has wallowed in
its mire. Finally after about 30 minutes, he left, a very shaken Arminian.
Now it is possible for us to take this viewpoint, but it is surely not scriptural.
Tertullian, the ancient father was much more logical when he said, This passage means
that one cannot be pardoned for "Post Baptismal Sins". In other words, once we have
come to believe in Christ and have been baptized; and we sin after we have been
baptized, there is no hope. At least he was logical; however, he was still incorrect.
Nonetheless, He saw that it was impossible to renew certain people to the place they were
before. So, Hebrews 6 is not a very good passage for the Arminians.
Professor Weiss suggested that since this passage has to do with the temple and the
sacrifices and we do not have the temple and the sacrifices today, Hebrews 6 has no real
application to us today. We will just read through the passage and forget about the
application because the situation does not exit. That is a terrible way to handle the Word
of God (When you find something difficult-you just say, "well that was New Testament
time 2,000 years ago and our times are different.") I don't think that will do.
The Popular Hypothetical View
The most popular view of those who do not see the truth of the passage is some
form of a "hypothetical interpretation". For example one man says, "we must go on
because we cannot retreat." Now don't laugh. This passage does not say, "we must go
on because we cannot retreat", nor in the letter is he in doubt for it says precisely "And
have fallen away". Now I think this hypothetical view is wrong for several reasons.
1. It is wrong grammatically. This participle in 6:6 is not conditional. It is not "If they
fall away"-it is "and then fallen away". The Phillip translation of the English by is correct
it translating this verse, "who then fall away".
2. Then it is false exegetically. It does not say "impossible to go back", it says
"impossible to bring back those who have gone back". It doesn’t say that it is impossible
to go back, but rather to "bring back whose who have gone back".
If that is true then it should be obvious that those referred to in verses 4-6 are NOT
Christians. Why did our author begin by saying, "we", "you"; but then in verse 4-6 he
uses the third person pronouns, "those", "they", "them." But then in verse 9 he goes back
to the first person and second person but "we" beloved are persuaded better things of

219. "you".
Then the doctrine of this view is wrong too. All the way from one's profession and
the privileges of the Christian position, it is very possible for us to hear the word of God,
to respond to some of its teaching, then be enlightened to some of its truths, to some
measure to put one's trust in Christ, and to fall away from it. It is very, very possible to
do that.
But it is impossible for a Christian to so sin that he cannot turn to his Father and
confess his sin and find forgiveness. See exposition of 1 John 2:1 for a wonderful
exposition of this precious truth. But you can say concerning the apostates, "it is
impossible to bring you back to the place where you once were. Listen to the word of
God,
Hebrews 12:15. Looking diligently lest any man fail of the grace of God; lest any root of
bitterness springing up trouble you, and thereby many be defiled. 16. Lest there be any
fornicator, or profane person, as Esau, who for one morsel of meat, sold his birthright.
17. For ye know how that afterward, when he would have inherited the blessing, he was
rejected, for he found no place of repentance, though he sought it carefully with tears.
He was rejected for "he found no place of repentance though he sought it with tears."
Esau could never get that birthright back which he lost. And even tears could not bring
back the stolen birthright. John says, "they went out from us because they were not "OF
US". If they were of us, they would have continued with us." They were with us, and
they left us. They made a profession of faith, but they left and John says, "If they really
had been one of us, they would have continued with us".
Continuance in the faith is the proof of the reality of faith. So what our author has in
mind is apostasy. He feels that his readers are believers. But in the assembly there is
lethargy and "dullness of heart." It is just possible that some in the assembly have not yet
made their profession real. So he wants to warn them to go on, and make that decision
real. For if they constantly refuse that ultimate committal to Jesus Christ, the time will
come when they will not be able to come, because God's judgment begins to operate.
Oh how solemn a thing this is. Do you know it is possible to sit in a church and to
listen to the preaching of the Word of God Sunday after Sunday and never respond and
then finally one day judgment begins to operate and you may fall away into eternal
perdition. Yes, that is what our author says in Heb. 10:39,
Heb. 10:39. But we are not of them who draw back unto perdition; but of them that
believe to the saving of the soul.
So Hebrews then has to do with apostasy.
The Tragedy of Benedict Arnold
One of the most tragic things that has ever happened in American history was
Benedict Arnold. Four generals were prominent in the American revolution one of whom
was Benedict Arnold, a traitor. In the book of Revelation there is a great city and the wall
of the city has twelve foundations and in them the names of the twelve apostles of the
Lamb. But Judas was not one of those names. Judas, an apostle of Jesus Christ and son
of perdition. He who possessed so much-an apostle, enlightened, listened to the Son of

220. God teach, preach, and perform miracles; however Judas was a son of perdition because
he fell away.
This is not a sermon to preach to the world. This is sermon to preach to the church. This
is a sermon to preach to every one who sits at the Lord's table for communion. What
about you? Where do you stand? Have you made that decision, and do you know you
belong to him? Or is it possible that you stand in that place of doubt?
Don’t' breathe another breath until you say “Thank you Lord for dying for me, I take you
as my personal Savior". O how painful it would be for the Holy Spirit to mark over you,
"fallen away". For it is impossible to renew again such unto repentance.
Closing Prayer
Father we thank Thee for these solemn words, for surely they should stir any of us
who are "dull of hearing" on to perfection to possess the Messianic salvation to the
fullest. And if there are any here who have not yet responded to the good news in Jesus
Christ, oh give them no rest nor peace until they rest "in Him". Now may grace, mercy
and peace be and abide with all who know him in sincerity until he comes again, for Jesus
sake, Amen.
WAS EVER LOVE AS GREAT AS THIS?Was ever love as great as this?
That God enthroned on high
Should all His heavenly glories miss
To come to earth to die?
Was ever love as great as this?
What man can comprehend
How one with spotless holiness
Can be the sinner's friend?
Was ever love as great as this
Who wore the crown of thorns?
Whose loving eyes were brimmed with tears
While men laughed Him to scorn?
Was ever love like this
That paid the deadly price
To buy unworthy souls from sin
With one full sacrifice?
Was ever love like this
That seeks the erring sheep,
And labors on with burning zeal
In spite of mountains, steep?
Was ever love like this
That pleads for me below,
And as my High Devoted Priest
Makes blessings overflow?
Was ever love as great as this?
That words can fully show
The height and length, the depth and width
Of love I long to know?

221. "In this was manifested the love of God toward us,
because that God sent His only begotten Son into the world,
that we might live through Him.
Herein is love,
not that we loved God,
but that He loved us
and sent his Son to be the propitiation for our sins."
1 John 4:8-9
HARALD L. WHITE,
One cause of confusion in this doctrine is the fact
that the New Testament also plainly teaches the doctrine of apostasy.
This word means literally, "to stand back from";
and, in the New Testament context,
it means -- to repudiate the Christ that one has confessed.
Paul uses this term in 2 Thess. 2: 3,
and the idea is also developed in Hebrews and 2 Peter.
It is important to observe that the New Testament
never speaks of salvation in conditional or temporary terms.
Those who are in danger of apostasy
are never spoken of as "saved",
or "being saved", or "conditionally saved".
In fact, none of the classic terms for salvation
(i.e., justification, regeneration or "new birth",
reconciliation, redemption, or any other)
is ever used to describe these people.
The word, salvation, is always set up against and contrasted with apostasy.
In the great proof text for apostasy, Hebrews 6,
the writer affirms this very point.
After listing the many strong descriptions of spiritual experience
(once enlightened, tasting the heavenly gift,
made partakers of the Holy Spirit,
tasting the good word of God, and the powers of the world to come),
and after warning them that if, they then, fall away
it is impossible to renew them again unto repentance,
and then he says that he is persuaded better things of them --
things which accompany salvation.
He has plainly said that his readers could have all this
and still not have the things which accompany salvation

222. Some have debated whether these terms must necessarily imply genuine salvation,
and they often stress the words, "tasting," and the conditional, "if"
in order to weaken their force.
But, the very same terms can be and are used to describe an experience
that is not superficial, but genuine.
o, there is only one difference between those who fall away
and those who have "the things which accompany salvation":
those who persevere have salvation.
They hold their "confidence steadfast unto the end."
Salvation means perseverance, and the refrain of Hebrews
is that "we have the full assurance of hope unto the end"
because "we have an anchor of the soul,
both sure and steadfast," who is none other than Jesus,
the pioneer of our faith who entered once for all
into the holy of holies and became the author of eternal salvation,
whereby He is able to save forevermore
those who come unto God by Him
because He is ever living to make intercession for them.
The purpose of these great warning passages
is to remind the readers of the dreadful danger
of denying with their lives
what they had professed with their lips.
They might have many of the outward evidences of the Christian life,
but if they did not get beyond the elementary principles
of repentance from dead works, baptisms, and laying on of hands,
they would be like the land which drank in the rain
and brought forth only thorns and briers --
such unfruitful land is rejected, cursed, and burned!
As in the words of Jesus,
the ultimate test of the Christian life is fruit-bearing.
This same principle is laid down by Jesus
in the figure of the vine and the branches in John 15.
The only branches, which are saved are the fruit-bearing ones.
The others are cut off and destroyed.
By a strange twist of reasoning,
some Arminian interpreters have read into the words
"Every branch in me that beareth not fruit"

223. the idea that such branches were "<I>saved for a little while
because they really were in him".
Of course, the passage is saying exactly the opposite.
There is no such thing as a saved branch, which is not fruit-bearing.
o believer is in right relation to Christ unless he bears fruit.
Jesus even goes on to emphasize the two-way abiding
of the fruit-bearing branches, which are saved --
"He that abideth in me and I in him" -- that is the saved branch.
As if to dispel all possible question,
Jesus declares that the rejected branch is not really abiding in Him:
"If a man abide not in me, he is cast forth as a branch, and is withered."
Continual abiding in Christ (present tense)
is exactly what perseverance means.
If a person believes for a little while,
but does not have persevering faith,
his condition is worse than if he had never believed at all!
For when a man puts his hand to the plow and looks back,
he has committed the sin of apostasy -- it is unpardonable.
This is certainly what is meant in 2 Peter 2: 20-21,
"For it had been better for them not to have known the way of righteousness,
than, after they have known it,
to turn from the holy commandment delivered unto them."
7 Land that drinks in the rain often falling on it
and that produces a crop useful to those for whom
it is farmed receives the BLESSI G of God.
BAR ES, "For the earth - The design of the apostle by this comparison is
apparent. It is to show the consequences of not making a proper use of all the privileges

224. which Christians have, and the effect which would follow should those privileges fail to
be improved. He says, it is like the earth. If that absorbs the rain, and produces an
abundant harvest, it receives the divine blessing. If not, it is cursed, or is worthless. The
design is to show that “if” Christians should become like the barren earth they would be
cast away and lost.
Which drinketh in the rain - A comparison of the earth as if it were “thirsty” - a
comparison that is common in all languages.
That cometh oft upon it - The frequent showers that fall. The object is to describe
fertile land which is often watered with the rains of heaven. The comparison of “drinking
in” the rain is designed to distinguish a mellow soil which receives the rain, from hard or
rocky land where it runs off.
And bringeth forth herbs - The word “herbs” we now limit in common discourse
to the small vegetables which die every year, and which are used as articles of food, or to
such in general as have not ligneous or hard woody stems. The word here means
anything which is cultivated in the earth as an article of food, and includes all kinds of
grains.
Meet for them - Useful or appropriate to them.
By whom it is dressed - Margin, “for whom.” The meaning is, on account of whom
it is cultivated. The word “dressed” here means “cultivated:” compare Gen_2:15.
Receiveth blessing from God - Receives the divine approbation. It is in
accordance with his wishes and plans, and he smiles upon it and blesses it. He does not
curse it as he does the desolate and barren soil. The language is figurative, and must be
used to denote what is an object of the divine favor. God delights in the harvests which
the earth brings forth; in the effects of dews and rains and suns in causing beauty and
abundance; and on such fields of beauty and plenty he looks down with pleasure. This
does not mean, as I suppose, that he renders it more fertile and abundant, for:
(1) It cannot be shown that it is true that God thus rewards the earth for its fertility;
and,
(2) Such an interpretation would not accord well with the scope of the passage.
The design is to show that a Christian who makes proper use of the means of growing
in grace which God bestows upon him, and who does not apostatize, meets with the
divine favor and approbation. His course accords with the divine intention and wishes,
and he is a man on whom God will smile - as he seems to do on the fertile earth.
CLARKE, "For the earth which drinketh in the rain - As much as if he had
said: In giving up such apostates as utterly incurable, we act as men do in cultivating
their fields; for as the ground, which drinketh in the rain by which the providence of God
waters it, brings forth fruit to compensate the toil of the tiller, and continues to be
cultivated, God granting his blessing to the labors of the husbandman; so,
GILL, "For the earth which drinketh in the rain that cometh oft upon it,....
Here the apostle illustrates what he had before been speaking of, by a simile taken from
the earth, to which men in general answer, who are of the earth; earthy and
unregenerate men and carnal professors are of earthly minds; they are like the earth
when it was rude and without form, and cursed by God; and are as insensible as the

225. earth: but the earth is particularly distinguished into that which is fruitful, and which is
unfruitful; and the former is spoken of in this verse, to which true believers in Christ
agree; who are the good ground, into which the seed of God's word is received, and
brings forth fruit; these are God's tillage or husbandry: and the "rain" that comes upon
them may signify either the grace of Christ, which, like rain, is an instance of his
sovereignty, and what he alone can give, and not the vanities of the Gentiles; and which
he gives to persons undeserving of it; and which refreshes, revives, and makes fruitful:
or else Christ himself, Psa_72:6 whose first coming was like rain much desired, and long
expected; and so is his spiritual coming very desirable, delightful, refreshing, and
fructifying: or rather his Gospel, Deu_32:2 which comes from above, and is the means of
softening hard hearts, of reviving distressed and disconsolate minds, and of making
barren souls fruitful; which is done by coming "oft" upon them, at first conversion, and
afterwards, alluding to the former and latter rain; and may refer to the receiving of more
grace, even grace for grace, out of Christ's fulness, through the ministration of the word,
which is drank in by faith, under the influence of the Spirit of God:
and bringeth forth herbs meet for them by whom it is dressed; God the Father,
who is the husbandman, and ministers of the Gospel, who arc labourers under him; and
where the Gospel comes in power, it brings forth the fruits of the Spirit, the fruits of
righteousness, the fruits meet for repentance; and which are to the glory of God the
Father, and are answerable to the means be makes use of, the ministry of the word and
ordinances; and no man can bring forth fruit without Christ, his Spirit, and grace: and
such earth, or those signified by it,
receiveth blessing from God; both antecedent to all this, and which is the cause of
fruitfulness; and as consequent upon it, for such receive more grace, even all the
blessings of grace, and at last the blessing of glory; and all this being in a way of
receiving, shows it to be of gift, and of pure grace.
JAMISO , "the earth — rather as Greek (no article), “land.”
which drinketh in — Greek, “which has drunk in”; not merely receiving it on the
surface. Answering to those who have enjoyed the privilege of Christian experiences,
being in some sense renewed by the Holy Ghost; true alike of those who persevere and
those who “fall away.”
the rain that cometh oft upon it — not merely failing over it, or towards it, but
falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The
“oft” implies, on God’s part, the riches of His abounding grace (“coming” spontaneously,
and often); and, on the apostate’s part, the willful perversity whereby he has done
continual despite to the oft-repeated motions of the Spirit. Compare “How often,” Mat_
23:37. The rain of heaven falls both on the elect and the apostates.
bringeth forth — as the natural result of “having drunk in the rain.” See above.
herbs — provender.
meet — fit. Such as the master of the soil wishes. The opposite of “rejected,” Heb_6:8.
by whom — rather as Greek, “for (that is, on account of) whom,” namely, the lords of
the soil; not the laborers, as English Version, namely, God and His Christ (1Co_3:9). The
heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the
dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural
is general, the owners whoever they may be; here God.

226. receiveth — “partaketh of.”
blessing — fruitfulness. Contrast God’s curse causing unfruitfulness (Gen_3:17,
Gen_3:18); also spiritually (Jer_17:5-8).
from God — Man’s use of means is vain unless God bless (1Co_3:6, 1Co_3:7).
CALVI , "7.For the earth, etc. This is a similitude most appropriate to excite a
desire to make progress in due time, for as the earth cannot bring forth a good crop
in harvest except it causes the seed as soon as it is sown to germinate, so if we desire
to bring forth good fruit, as soon as the Lord sows his word, it ought to strike roots
in us without delay; for it cannot be expected to fructify, if it be either choked or
perish. But as the similitude is very suitable, so it must be wisely APPLIED to the
design of the Apostle.
The earth, he says, which by sucking in the rain immediately produces a blade
suitable to the seed sown, at length by God’ BLESSI G produces a ripe crop; so
they who receive the seed of the Gospel into their hearts and bring forth genuine
shoots, will always make progress until they produce ripe fruit. On the contrary, the
earth, which after culture and irrigation brings, forth nothing but thorns, affords no
hope of a harvest; nay, the more that grows which is its natural produce, the more
hopeless is the case. Hence the only remedy the husbandman has is to burn up the
noxious and useless weeds. So they who destroy the seed of the Gospel either by
their indifference or by corrupt affections, so as to manifest no sign of good progress
in their life, clearly show themselves to be reprobates, from whom no harvest can be
expected.
The Apostle then not only speaks here of the fruit of the Gospel, but also exhorts us
promptly and gladly to embrace it, and he further tells us, that the blade appears
presently after the seed is sown, and that growing follows the daily irrigations. Some
render θοτάνην εὔθετὸν “ seasonable shoot,” others, “ shoot meet;” either meaning
suits the place; the first refers to time, the second to quality. (100) The allegorical
meanings with which interpreters have here amused themselves, I pass by, as they
are quite foreign to the object of the writer.
(100) The word βοτάνη here means everything the earth produces service for food.
It only occurs here in the ew Testament, but is commonly used by the Sept. for ‫עשב‬
, which has the same extensive meaning: fruit or fruits would be its best rendering
here. The word ‫ו‬‫ו‬‫ו‬‫ו‬ᆕᆕᆕᆕ‫טופןע‬‫טופןע‬‫טופןע‬‫טופןע‬ is also FOUND in Luk_is also FOUND in Luk_is also FOUND in Luk_is also FOUND in Luk_9:629:629:629:62; and it means fit, meet, suitable, or; and it means fit, meet, suitable, or; and it means fit, meet, suitable, or; and it means fit, meet, suitable, or
useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart,useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart,useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart,useful; and the last is the meaning given it here by Grotius, Schleusner, Stuart,
Bloomfield, and others. It is INDEED true that it is used in the Sept. in the sense ofBloomfield, and others. It is INDEED true that it is used in the Sept. in the sense ofBloomfield, and others. It is INDEED true that it is used in the Sept. in the sense ofBloomfield, and others. It is INDEED true that it is used in the Sept. in the sense of
seasonable. See Psa_seasonable. See Psa_seasonable. See Psa_seasonable. See Psa_32:632:632:632:6 ———— EdEdEdEd

227. BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "The earth which drinketh in the rain
Spiritual realities in material emblemsSpiritual realities in material emblemsSpiritual realities in material emblemsSpiritual realities in material emblems
Nature is a parable.
The seen adumbrates the unseen. Here we have the soul, truth, God, and character in emblem.
I.I.I.I. THE SOUL.
1111.... Contains in itself the germs of all that it will ever manifest.
2222.... Only develops those germs as it turns itself towards the sun.
II.II.II.II. TRUTH.
1111.... Like rain in variety.
2222.... Like rain in origin.
3333.... Like rain in preciousness. Congenial. Fertilising.
III.III.III.III. God. The great Husbandman of souls.
1111.... Prepares soil.
2222.... Deposits seed.
3333.... Supplies cultivating influences.
IV.IV.IV.IV. CHARACTER. The fruit of a man’s life. As gardens, landscapes, forests, grow out of the
earth, moral character grows out of conduct. (Homilist.)
The dispensation of the gospel wordThe dispensation of the gospel wordThe dispensation of the gospel wordThe dispensation of the gospel word
I.I.I.I. THE MINUS OF ALL MEN BY NATURE ARE UNIVERSALLY AND EQUALLY
BARREN WITH RESPECT TO FRUITS OF RIGHTEOUSNESS MEET FOR AND
ACCEPTABLE UNTO GOD. They are all as the earth under the curse. There is a natural
difference among men as to their intellectual abilities. But as to the fruits of spiritual holiness, all
men by nature are alike. For our nature, as unto a principle of living unto God is equally
corrupted in all. Something is wanting, something must he done to this barren earth, to make it
fruitful And this is done by rain. And that is described by
1111.... Its communication or application unto the earth—it fails upon it.

228. 2222.... An especial adjunct thereof in its frequency-it falls often on it.
3333.... By that reception which the earth is naturally fitted and suited to give unto it—it drinketh
it in.
1111.... The thing itself is rain. It is the administration of the Word that is intended. And in other
places the doctrine of the Scripture is frequently compared unto rain and watering (Deu_
32:2; Zec_14:17). This is that whereby God watereth the barren souls of men, that whereby
He communicates unto them all things that may enable them to be fruitful.
2222.... This rain is said to fall often on the earth. And this may be considered either with respect
to the especial concern of these Hebrews or unto the ordinary dispensation of the gospel. In
the first way it expresseth the frequent addresses made unto the Jews, in the ministry of the
Word, for their recovery from those ways of ruin wherein they were engaged. And so it may
include the ministry of the prophets, with the close put unto it by that of Christ Himself.
Take it in the latter way for the dispensation of the Word in general, and the manner of it,
with frequency and urgency, is included in this expression. Where the Lord Christ sends the
gospel to be preached, it is His will that it should be so, instantly, in season and out of season,
that it may come as abundant showers of rain on the earth.
3333.... This rain is said to be drunk in—the earth drinketh in the rain. There is no more intended
in this expression but the outward hearing of the Word, a naked assent to it. For it is ascribed
unto them who continue utterly barren, who are therefore left unto destruction. But as it is
the natural property of the earth to receive in the water that is poured on it, so men do in
some sense drink in the doctrine of the gospel when the natural faculties of their souls assent
unto it, though it works not upon them, though it produces no effects in them.
II.II.II.II. THE DISPENSATION OF THE WORD OF THE GOSPEL UNTO MEN IS AN EFFECT
OF THE SOVEREIGN POWER AND PLEASURE OF GOD, AS IS THE GIVING OF RAIN
UNTO THE EARTH. He sendeth His Word unto one people and not to another, to one city
and not to another, at one time and not at another, and these are those matters of His whereof
He giveth no account.
1111.... The principal end which He designeth in His disposal of the dispensation of the gospel in
that great variety wherein we do behold it is the conversion, edifications, and salvation of His
elect. This is that which He aimeth to accomplish thereby, and therefore His will and purpose
herein is that which gives rule and measure unto the actings of His providence concerning it.
2222.... He doth, according to His sovereign pleasure, call and send persons to the preaching of it

229. to those to whom He will grant the privilege thereof.
((((1111)))) By endowing them with spiritual gifts, enabling them unto that work and duty. The
gospel is the ministration of the Spirit; nor is it to be administered but by virtue of the
gifts of the Spirit.
((((2222)))) This communication of gifts unto men is ordinarily accompanied with a powerful
inclination of the minds of men to undertake the work against those discouragements
which present themselves unto them in their undertaking,
III.III.III.III. GOD SO ORDERED THINGS IN HIS SOVEREIGN UNSEARCHABLE
PROVIDENCE THAT THE GOSPEL SHALL BE SENT UNTO, AND IN THE
ADMINISTRATION OF IT SHALL FIND ADMITTANCE INTO, WHAT PLACES, AND
AT WHAT TIMES, SEEMS GOOD UNTO HIMSELF, EVEN AS LIE ORDERS THE RAIN
TO FALL ON ONE PLACE AND NOT ON ANOTHER.
IV.IV.IV.IV. IT IS THE DUTY OF THOSE UNTO WHOM THE DISPENSATION OF THE WORD
IS COMMITTED OF GOD TO BE DILIGENT, WATCHING, INSTANT IN THEIR WORK,
THAT THEIR DOCTRINE MAY, AS IT WERE, CONTINUALLY DROP AND DISTIL
UPON THEIR HEARERS THAT THE RAIN MAY FALL OFTEN ON THE EARTH. So
hath God provided that “the ridges of it may be watered abundantly, to make it soft (or dissolve
it) with showers, and so He blesseth the springing thereof” (Psa_65:10).
V.V.V.V. ATTENDANCE UNTO THE WORD PREACHED, HEARING OF IT WITH SOME
DILIGENCE, AND GIVING OF IT SOME KIND OF RECEPTION, MADE NO GREAT
DIFFERENCE AMONG MEN, FOR THIS IS COMMON UNTO THEM WHO NEVER
BECOME FRUITFUL.
VI.VI.VI.VI. GOD IS PLEASED TO EXERCISE MUCH PATIENCE TOWARDS THOSE TO
WHOM HE ONCE GRANTS THE MERCY AND THE PRIVILEGE OF HIS WORD. He
doth not presently proceed against them far and on account of their barrenness, but stays until
the rain hath often fallen on the ground. But there is an appointed season and period of time,
beyond which He will not wait for them any more.
VII.VII.VII.VII. WHERE GOD GRANTS MEANS, THERE HE EXPECTS FRUIT. Few men consider
what is the state of things with them whilst the gospel is preached to them. Some utterly
disregard it any farther than as it is suited to their carnal interests and advantages. His business
by it is to make men holy, humble, self-denying, righteous, useful, upright, pure in heart and life,

230. to abound in good works, or to be like Himself in all things.
VIII.VIII.VIII.VIII. DUTIES OF GOSPEL OBEDIENCE ARE FRUITS MEET FOR GOD, THINGS
THAT HAVE A PROPER AND ESPECIAL TENDENCY UNTO HIS GLORY. As the
precious fruits of the earth which the husbandman waiteth for are meet for his use, that is, such
as supply his wants, satisfy his occasions, answer his labour, nourish and enrich him; so do these
duties of gospel obedience answer all the ends of God’s glory which He hath designed unto it in
the world. “Hereby,” saith our Saviour, “is My Father glorified, if ye bring forth much fruit.”
IX.IX.IX.IX. WHEREVER THERE ARE ANY SINCERE FRUITS OF FAITH AND OBEDIENCE
FOUND IN THE HEARTS AND LIVES OF PROFESSORS, GOD GRACIOUSLY
ACCEPTS AND BLESSETH THEM. Nothing is so small but that, if it be sincere, He will
accept; and nothing so great but He hath an overflowing reward for it. (John Owen, D. D.)
Moral villageMoral villageMoral villageMoral village
The apostle is showing the effect of character on our power to understand truth. Neither soil is
barren. Both lands drink in the rain that often comes upon them. But the fatness of the one field
brings forth thorns and thistles, and this can only mean that the man’s vigour of soul is itself an
occasion of moral evil. The richness of the other land produces plants fit for use by men, who are
the sole reason for its tillage. This, again, must mean that, in the case of some men, God blesses
that natural strength which itself is neither good nor evil, and it becomes a source of goodness.
We come now to the result in each case. The soil that brings forth useful herbs has its share of the
Creator’s first blessing. What the blessing consists in we are not here told, and it is not necessary
to pursue this side of the illustration further. Bat the other soil, which gives its natural strength to
the production of noxious weeds, falls under the Creator’s primal curse and is nigh unto burning.
The point of the parable evidently is that God blesses the one, that God destroys the other. In
both cases the apostle recognises the Divine action, carrying into effect a Divine threat and a
Divine promise.
I.I.I.I. DRINKING IN THE RAIN THAT OFTEN COMES UPON THE LAND CORRESPONDS
TO BEING ONCE ENLIGHTENED, tasting of the heavenly gift, being made partakers of the
Holy Ghost, and tasting the good Word of God and the powers of the world to come.
II.II.II.II. THE NEGATIVE RESULT OF NOT BRINGING FORTH ANY USEFUL HERBS
CORRESPONDS TO FALLING AWAY. God has bestowed His gift of enlightenment, but

231. there is no response of heart and will. The soul does not lay hold, but drifts away.
III.III.III.III. THE POSITIVE RESULT OF BEARING THORNS AND THISTLES CORRESPONDS
TO CRUCIFYING TO THEMSELVES THE SON OF GOD AFRESH AND PUTTING HIM
TO AN OPEN SHAME.
IV.IV.IV.IV. To be nigh unto a curse and to be given in the end to be burned CORRESPONDS TO THE
IMPOSSIBILITY OF RENEWAL. God renders men incapable of repentance, not because they
have fallen away once or more than once, but because they scoff at the Son, through whom God
has spoken unto us. The terrible impossibility of renewal here threatened applies, not to apostasy
(as the early Church maintained), nor to the lapsed (as the Novatianists held), but to apostasy
combined with a cynical, scoffing temper that persists in treading the Son of God under foot. It
hardens the heart, because God is jealous of His Son’s honour, and punishes the scoffer with the
utter destruction of the spiritual faculty and with absolute inability to recover it. This is not the
mere force of habit. It is God’s retribution, and the apostle mentions it here because the text of
the whole Epistle is that God has spoken unto us in His Son. (T. C.Edwards, D. D.)
A Divine herbal; or, garden of gracesA Divine herbal; or, garden of gracesA Divine herbal; or, garden of gracesA Divine herbal; or, garden of graces
Here be two kinds, a good and a bad soil; the one a garden, the other a desert: the former an
enclosure of sweet herbs, excellent graces; the latter a wild forest of briers and thorns. For the
better ground we will consider
1111.... The operative means or working cause of the fertility, “The rain that cometh often upon
it.”
2222.... The thankful returning of expected fruit, “It bringeth forth herbs meet for them by whom
it is dressed.”
3333.... The reward of mercy, “It receiveth blessing from God.” All is an allegory.
I.I.I.I. The earth is MAN.
II.II.II.II. The rain, God’s WORD.
III.III.III.III. The herbs are GRACES. And
IV.IV.IV.IV. The blessing is A SWEET RETRIBUTION OF MERCY.
I.I.I.I. The earth is the best ground that lies betwixt heaven and earth, man; the noblest part of this

232. world; the worthiest creature; the Creator’s image. The blessed Deity (which hath in it a trinity of
most equal and eternal Persons) is the first and best of all beings; the holy angels next; man next
them. Let not all this make man proud. Even this word earth, though here used in a spiritual
sense, puts him in mind that this excellent man is a mortal creature. Therefore I will say from the
prophet, “O earth, earth, earth, hear the word of the Lord” (Jer_22:29). Bestow not too much
pains inadorning this perishable earth, thy flesh: the earth thou must be careful of, and which
God here waters from heaven with His holy dews, is thy heart, thy conscience. I could willingly
step out a little to chide those that, neglecting God’s earth, the soul, fall to trimming with a
curious superstition the earth’s earth, clay and loam: a body of corruption painted till it shine like
a lily; rottenness hid under golden leaves. But the earth here meant is a divine, spiritual,
immortal nature—called earth by a metaphor—incapable of suffering terrene fragility. This is
God’s earth, and that in a high and mystical sense, though proper enough. Indeed, “The earth is
the Lord’s, and the fulness thereof,” saith the Psalmist. But He hath not such respect to the earth
He made, as to this earth for whom He made it. This is earth that He hath sealed and sanctified
for Himself, by setting His stamp upon it. Now, the good man’s heart is compared to earth for
divers reasons.
1111.... For humility. The earth is the lowest of all elements, and the centre of the world.
2222.... For patience. The earth is called terra, quia teritur; and this is the natural earth. For they
distinguish it into three sorts: terra quam terimus; terra quam gerimus; terra quam
quaerimus, which is the glorious land of promise. That earth is cut and wounded with culters
and shares, yet is patient to suffer it, and returns fruits to those that ploughed it. The good
heart is thus rent with vexations and broken with sorrows, yet endureth all with a
magnanimous patience, assured of that victory which comes by suffering, Neither is this all: it
returns mercy for injury, prayers for persecutions, and blesseth them that cursed it.
3333.... For faithful constancy. The earth is called solum, because it stands alone, depending on
nothing bat the Maker’s hand: “ One generation passeth away, and another generation
comeht; but the earth abideth for ever” Ecc_1:4). She often changeth her burden, without
any sensible mutation of herself: “ Thy faithfulness is to all generations; Thou hast
established the earth, and it standeth” (Psa_119:90). Such a constant solidity is in the faithful
heart, that should it thunder bulls from Rome, and bolts from Rome, impavidum ferient
ruinae. So the first terror hath moved the ungodly, not removed them; they return to
themselves, and rest in a resolved peace. Lord, do what Thou wilt: “if Thou kill me, I will
trust in Thee.” Let us hear it from him that had it from the Lord: “Surely he shall not be

233. moved for ever: the righteous shall be in everlasting remembrance. He shall not be afraid of
evil tidings: his heart is fixed, trusting in the Lord. His heart is established,” &c. (Psa_112:6-
8). Oh sweet description of a constant soul!
4444.... For charity. The earth brings forth food for all creatures that live on it. Green herb for the
cattle; oil and wine for man. A good man is so full of charity, he relieves all, without
improvidence to himself. He gives plentifully, that all may have some; not indiscreetly, that
some have all.
5555.... For riches. The earth is but poor without: the surface of it, especially when squalid winter
hath bemired it, seems poor and barren; but within it is full of rich mines, ores of gold, and
quarries of precious minerals. The sanctified heart may seem poor to the world’s eye, which
only beholds the husk, and thinks there is no treasure in the cabinet, because it is covered
with leather. But within he is full of golden mines and rich ores, the invisible graces of faith,
fear, love, hope, patience, holiness; sweeter than the spices of the East Indies, and richer
than the gold of the West.
6666.... Lastly, for fertility. The earth is fruitful: when the stars have given influence, the clouds
showered down seasonable dews, and the sun bestowed his kindly heat, lo, the thankful earth
returns fruits, and that in abundance. The Christian soul, having received such holy
operations, inspirations, and sanctifying motions from above, is never found without a
grateful fertility. Yea, as the earth to man, so man to God, returns a blessed usury: ten for
one; nay, sometimes thirty, sometimes sixty, sometimes a hundred-fold.
II.II.II.II. THE OPERATIVE CAUSE THAT WORKETH THE GOOD EARTH TO THIS
FRUITFULNESS IS A HEAVENLY “rain that falleth upon it”; and the earth doth “drink it
up.” Wherein is observable that the rain doth come, that it is welcome; God sends it plenteously,
and man entertains it lovingly.
1111.... God’s Word is often compared to rain or dew.
((((1111)))) It is the property of rain to cool heat. The burning heat of sin in us, and of God’s
anger for sin against us, is quenched by the gospel. It cools our intemperate heat of
malice, anger, ambition, avarice, lust, which are burning sins.
((((2222)))) Another effect of rain is thirst quenched. The Christian soul “thirsts after
righteousness,” is dry at heart till he can have the gospel: a shower of this mercy from
heaven quencheth his thirst; he is satisfied (Joh_4:14).

234. ((((3333)))) Rain doth allay the winds. When the potentates of the world storm against us, God
quiets all our fears, secures us from all their terrors by a gracious rain, drops of mercy in
the never-failing promises of the gospel.
((((4444)))) Rain hath a powerful efficacy to cleanse the air. We know that too often filthy fumes
of heresies surge up in a land, that the soul of faith is almost stifled, and the uncleanness
of corrupt doctrine gets a predominant place: the Lord then drops His Word from
heaven; the pure rain of His holy gospel cleanseth away this putrefaction, and gives new
life to the almost-smothered truth.
((((5555)))) Rain hath yet another working: to mollify a hard matter. The parched and heat-
hardened earth is made soft by the dews of heaven. Oh, how hard and obdurate is the
heart of man till this rain falls on it!
((((6666)))) Lastly, rain is one principal subordinate cause that all things fructify. This holy dew is
the operative means, next to the grace of God in our Lord Jesus Christ, that the souls of
Christians should bring forth the fruits of faith and obedience. I know God can save
without it: we dispute not of His power, but of His work of ordinary, not extraordinary,
operations. God usually worketh this in our hearts by His Word.
2222.... Thus far the matter; the manner is
((((1111)))) “It cometh.”
((((2222)))) “Often.”
((((3333)))) “Upon it.”
((((1111)))) “It cometh.” It is not forced, nor fetched, but comes of His own mere mercy whose it
is (Jas_1:17). They that want it have no merit of congruity to draw it to them; they that
have it have no merit of condignity to keep it with them. It is the mercy and gratuital
favour of God that this gospel cometh to us.
((((2222)))) “Often.” God hath respect to our infirmities, and sends us a plentiful rain. One
shower will not make us fruitful; it must come “oft upon us.” The rain dints the hard
stone, not by violence, but by oft-falling drops. Line must be added to line; “here a little,
and there a little.” God could pour a whole flood on us at once. If much were poured at
once, a great deal would fall besides, and be spilt. Like children, we must be fed by
spoonfuls, according to the capacity of our weak natures. It is not an abundant rain
falling at once that make the plants grow, but kindly and frequent showers. When Christ

235. spake of the “bread of life,” the transported disciples beseech Him, Lord, evermore give
us this “Lord, evermore give us this bread” Joh_6:34). So pray we: Lord evermore
shower down upon us this rain!
((((3333) “Upon it.” God so directs this dew of His word that it shall fall on our hearts, not) “Upon it.” God so directs this dew of His word that it shall fall on our hearts, not) “Upon it.” God so directs this dew of His word that it shall fall on our hearts, not) “Upon it.” God so directs this dew of His word that it shall fall on our hearts, not
besides. A good shower may come on the earth, yet if a man house himself, or bebesides. A good shower may come on the earth, yet if a man house himself, or bebesides. A good shower may come on the earth, yet if a man house himself, or bebesides. A good shower may come on the earth, yet if a man house himself, or be
shrouded under a thick bush, or burrowed in the ground, he will be dry still. God sendsshrouded under a thick bush, or burrowed in the ground, he will be dry still. God sendsshrouded under a thick bush, or burrowed in the ground, he will be dry still. God sendsshrouded under a thick bush, or burrowed in the ground, he will be dry still. God sends
down His rain: one houseth himself in the darkness of security; another sits dallyingdown His rain: one houseth himself in the darkness of security; another sits dallyingdown His rain: one houseth himself in the darkness of security; another sits dallyingdown His rain: one houseth himself in the darkness of security; another sits dallying
with the delights of lustwith the delights of lustwith the delights of lustwith the delights of lust under e green bush; a third is burrowed in the ground,
entrenching himself in the quest of riches. Alas, how should the dew of grace fall upon
these! Thou wouldest not shelter the ground from the clouds, lest it grow barren: oh,
then, keep not thy soul from the rain of heaven!
III.III.III.III. You have heard how the rain is come; now hear HOW IT IS MADE WELCOME. The good
ground drinks it; nay, drinks it in. The comparison stands thus: the thirsty land drinks up the rain
greedily which the clouds pour upon it. You would wonder what becomes of it; you may find it in
your fruits. When your vines hang full of clusters, your gardens stand thick with flowers, your
meadows with grass, your fields with corn, you will say the earth hath been beholden to the
heaven. That hath rained moisture, this hath drunk it in; we see it in our fruits. There is a blessed
sort of drinkers which drink in this sweet rain of grace and mercy. They do not only taste it; so do
the wicked: “They have tasted of the heavenly gift; they have tasted of the good Word of God,
and of the powers of the world to come” (verse 4). Nor drink it only to their throats, as carnal
politicians and formal professors do. It shall never come into their stomachs, never near their
hearts. But these drink it in, digest it in their consciences, take liberal draughts of it, and do
indeed drink healths thereof. This is a hearty draught of the waters of life; the deeper the
sweeter. The vessel of our heart being once thus filled with grace shall hereafter be replenished
with glory. (T. Adams.)
The gospel rainThe gospel rainThe gospel rainThe gospel rain
The blessing that good hearers receive is a further increase of all graces in this life: “To him that
hath shall be given,” &c. Mat_13:8); and eternal blessedness in the life to come. Blessed are they
that hear the Word of God and keep it.
1111.... All people are as the ground that stand in need of the rain of the Word of God. The earth

236. must have rain all the year long, more or less, else it drieth and withereth away; so do we if
we want the rain of the Word. In what a miserable case were they in Israel when there fell no
rain for the space of three years and six months; and in what a pitiful taking are those towns
and countries, though they feel it not, which want the rain of the Word of God? You that
have it be thankful to God for it, and learn to esteem more highly of this blessing than ye do.
If it rain on your wheat and barley in the due time of the year, ye praise God for it; and will ye
riot bless Him for the heavenly rain that falleth on yourselves to make you fruitful to eternal
life.
2222.... As this rain by the goodness of God falls on you, so let it not pass by you as water running
from the rocks and stones, but drink it in, that it may cause you to increase in all virtue. If
your hearts be as stone, hardened in sin, though ye have never such plenty of this rain, it will
do you no good; therefore drink in the rain of the Word of God that falls on you at every
sermon; let not the profitable instructions pans from you. If it be not a ground rain that goes
into the bowels of the earth, it is to small purpose; and if the rain of the Word do not sink
into the bottom of your hearts, if it go no further than your ears, you shall reap small benefit
by it; therefore drink in this rain, that it may be fruitful to you all.
3333.... None can well drink but they that thirst after drink; if the ground be not thirsty it will not
drink in the rain. If it be full already, the rain lieth aloft, and makes ponds that are noisome
to men. Therefore bring thirsting souls to every sermon, when this rain is poured down on
you, that ye may drink it in to the salvation of you all.
4444.... The more rain the ground hath, the more fruit it ought to yield; the oftener that any
people hath had the rain of the Word of God falling on them, the more plentiful should they
be in good works: “ To whom much is given, of them much shall be required.” You in this
town have had much rain, therefore much is required of you.
5555.... As it hath the rain often, so it must bring forth fruit; the more dressing, the more fruit. As
ye have this heavenly rain in most plentiful measure, so bring forth fruits answerable to it:
leaves will not serve the turn. (W. Jones, D. D.)
Bringeth forth hersBringeth forth hersBringeth forth hersBringeth forth hers
The praise of fertilityThe praise of fertilityThe praise of fertilityThe praise of fertility
1111.... “It brings forth.” It is not barren, like a dead ground that yields neither herbs nor weeds.

237. This is no idle heart that doth neither good nor harm. Here is no such stupid neutrality, nor
infructuous deadness: “It brings forth.”
2222.... They are not weeds it produceth, but “herbs.” A man had as good do nothing as do
naughty things. They that forbear idleness and fall to lewdness, mend the matter, as the devil,
in the tale, mended his dame’s leg: when he should have put it in joint, he broke it quite in
pieces. It is not enough that this ground bring forth, but that it yield herbs. Of the two, the
barren earth is not so evil as the wicked earth; that men pity, this they curse. “It brings forth
herbs.”
3333.... Neither is it a paucity of herbs this ground afforded, but an abundance; not one herb, but
herbs; a plural and plentiful number. There is neither barrenness nor bareness in this ground;
not no fruits, not few fruits, but many herbs.
4444.... Lastly, they are such herbs as are “meet for the dresser”; such as God expects of the
garden, who planted it; such as he will accept, not in strict justice for their own worth, but in
great mercy for Jesus Christ.
“Meet for them by whom it is dressed.”
1111.... Fertility: “It brings forth.” Barrenness hath ever been held a curse, a reproach (Luk_1:25).
When God will bring the gospel, and with it salvation to the Gentiles, He is said to take away
their barrenness. So was it prophesied (Isa_54:1); so was it accomplished (Gal_4:27). The
primordial praise of this good ground is that it is not barren. This fertility in the Christian
heart doth
((((1111)))) Conclude thankfulness.
((((2222)))) Exclude idleness.
(a)(a)(a)(a) For the former. God hath given him rain for this purpose, that he should bring
forth fruit; if he should take the rain, and not answer the sender’s hopes, he were
unthankful. The good man considers the end why he received any blessing, and
examines what God meant in conferring on him such a benefit. Hath God given him
wisdom? Solomon hath taught him to “ let his fountains be dispersed abroad, and his
rivers of waters in the streets” (Pro_5:16). As we must not be wise in ourselves, so
nor only wise to ourselves. He that conceals his knowledge, cancels it, and shall at
last turn fool. Do not enclose that for several which God hath meant common. The
not employing will be the impairing of God’s gifts. This is the fruit which the good

238. ground must send forth, for all the seeds of grace sown in it. Neither doth this
instruction bound itself with our spiritual, but extends also to our temporal gifts.
Hast thou riches? When God scattered those blessings upon thee, in the seed-time of
His bounty. He intended thou shouldst return Him a good crop at the ha-vest. Be
thankful, then, in doing that with them for which God gave them. God meant them
to promote and help forward thy journey to heaven; let them not retard thy course,
or put thee quite out of the way. Be merciful, be charitable, be helpful. God did also
mean that thyself should take comfort in these things. It is a part of that blessedness
which the Psalmist promiseth to him that feareth the Lord: “Thou shalt eat the
labour of thine hands; happy shalt thou be, and it shall be well with thee” (Psa_
128:2). For God gave wine for this purpose, “to make glad the heart of man, and oil
to make his face shine, and bread to strengthen his heart” Psa_104:15). How doth
man divert God’s goodness, when he turns His blessing into a curse, and puts His
flood creatures from their intended uses!
(b)(b)(b)(b) This good ground lies not dead and barren, nor returns all heaven’s rain with a
naked and neutral acceptation: it brings forth. Idleness doth neither get nor save;
there is nothing more empty of good fruits, nor more abundantly pregnant with evil.
That man doth ill that doth nothing, and he loseth whilst he gains not. Many
beholding, with cowardly and carnal eyes, what a long and troublesome journey it is
to heaven, sit them down and fall fast asleep. O barren ground! will ye bring forth
nothing? Is difficulty made your hindrance, that should be a spur to your more eager
contention? Know you not that the violent shall get the kingdom of heaven? If thy
soul be watered with the dew of heaven, thou must needs bring forth. What?
((((2222)))) “Herbs.” There is fertility in goodness. The eldest daughter of idleness is to do
nothing; the next-born to do something to no purpose. But the good man is not only
doing, but well-doing (Mat_24:46). This so consists in doing bonum and bene; as the
former verse may seem to intimate. He “ gives them meat,” there He doth good; “in due
season,” there he doth it well. The forbearance of wickedness is not enough to acquit, the
soul, but the performance of righteousness. The rich glutton is tormented in hell, not
because he did hurt, but because he did not help, Lazarus. But if that ground be near
unto cursing that brings not forth herbs, what shall we say to that which brings forth
weeds?
((((3333)))) Plenty—many herbs. The good ground is plentiful in fruits. It bears fruit, good fluff,

239. much good fruit. Multiplicity of grace is requisite, though not perfection. What garden is
only planted with one singular kind of herb? The Christian hath need of many graces,
because he is t,, meet with many defects, to answer many temptations, to fight with many
enemies (2Pe_1:5). Happy then is that ground which abounds with good herbs; the fruits
of faith, patience, content, charity! Not our riches, but our “works shall follow us.”
Goodness shall only give pulchrum sepulchrum; and as we use to stick dead bodies with
herbs, so these herbs, our fruitful good works, shall adorn and beautify our memorials,
when “the name of the wicked shall rot?”
((((4444)))) “Meet for them by whom he is dressed.” The word “by whom” may as well be
translated “for whom.”
(a)(a)(a)(a) By whom it is dressed. God is the Husbandman that dressed this ground, and
causeth in it fertility. God begins the work; He makes the ground good, sanctifies the
person. Here is gratia co-operans, God that begins, performs the work; He raineth
upon, He dresseth the heart, and so causeth it to produce herbs. Here is gratia
salvans, whereby He crowneth our will and work in the day of our Lord Jesus. “It
receiveth blessing from God.” The sap of grace which appears green and flourishing
in the branches and fruit, comes from the root. God induceth the good to good by
alacrity, not enforceth against their wills. God doth not work upon us as upon blocks
and stones, in all and every respect passive; but converts our wills to will our own
conversion.
(b)(b)(b)(b) Thus by whom; now tot whom. Meet for them who dressed it. And is it possible
that man should produce herbs meet for the acceptation of God? Hath He not pure
eyes, which see uncleanness and imperfection in all our works? Is there any man so
happy as to be justified in His sight? No; but it pleaseth Him to look upon our works
in the crystal glass, Christ; and because they are the effects of a true faith in Him, to
esteem them meet. (T. Adams.)
A contemplation of the herbsA contemplation of the herbsA contemplation of the herbsA contemplation of the herbs
I.I.I.I. That the herbs of our graces may be meet for the dresser—contentful to God, who hath
planted, watered, husbanded the garden of our hearts—we will require in them four virtues:
1111.... Odour.

240. 2222.... Taste.
3333.... Ornament.
4444.... Medicinal virtue.
1111.... That they have a good odour. God is delighted with the smell of our graces (Son_6:2). The
virtues of Christ are thus principally pleasant; and all our herbs only smell sweetly in His
garden Son_1:3). This savour is sweetly acceptable in the nostrils of God (Psa_45:8). It is His
righteousness that gives all our herbs a good odour; and in Him it pleaseth God to judge our
works sweet. The way to make our herbs smell sweetly is first to purge our garden of weeds.
For if sin be fostered in our hearts, all our works will be abominated. God heareth not the
prayers of the wicked (Lev_26:31). But being adopted by grace in Christ, and sanctified to
holiness, our good works small sweetly (Php_4:18). It seems God highly esteems the herb
charity in our gardens. He that serveth the Lord shall smell as Lebanon (Hos_14:6-7).
2222.... That they taste well. Many a flower hath a sweet smell, but not so wholesome a taste. Your
Pharisaical prayers and alms smelt sweetly in the vulgar nostrils; taste then, and they were
but rue, or rather wormwood. Herbs have not only their savour, but their nutriment (Psa_
104:14). Herbs then are food, and have an alimental virtue. So we may both with the herbs of
charity feed men’s bodies, and with the herbs of piety feed their souls. If thou wouldest make
Christ good cheer in the parlour of thy conscience, bring Him the herbs of obedience. Where
spavour His Church is, there is He: exercise thy piety. Wheresoever His members are, there
is He: exercise thy charity.
3333.... That they be fit to adorn. Herbs and flowers have not only their use in pleasing the nostrils
and the palate, but the eye also. They give delight to all those three senses. Good works are
the beauty of a house, and a better sight than fresh herbs strewed in the windows. Good
works are the best ornaments, the most lasting monuments. They become the house wherein
thy soul dwelleth, whilst it dwells there; and bless thy memory, when those two are parted.
Every good heart that knew thee is thy tomb, and every tongue writes happy epitaphs on thy
memorial. Thus height up your souls with a treasure of good works.
4444.... That they be medicinable, and serve not only as antidotes to prevent, but as medicaments
to cure the soul’s infirmities. The poor man’s physic lies in his garden; the good soul can fetch
an herb from his heart, of God’s planting there, that can help him. Pliny writes of a certain
herb, which he calls thelygonum; we in English, “The grace of God.” A happy herb, and
worthy to stand in the first place as chief of the garden. For it is the principal, and, as it were,

241. the genus of all the rest. We may say of it, as some write of the carduus benedictus, or holy
thistle, that it is herba omni morbo—an herb of such virtue that it can cure all diseases. This
may heal a man who is otherwise nullis medicabilis herbis. Wretched men, that are without
this herb, the grace of God, in their gardens! Hyssop and humility.
Is a man tempted to pride—a, d that is a saucy sin, ever busy amonggood works, like a Judas
among the apostles—let him look into his garden for hyssop, humility of spirit. Let him be
taught by this herb to annihilate his own worth, and to cleave to the Rock whereout he grows,
and whereof he is upholden, Jesus Christ. Or let him produce the camomile, which smells the
sweeter the more it is trodden on. Humility is a gracious herb, and allays the wrath of God;
whereas pride provokes it. But when dust and ashes humbles himself, and stands to his
mercy, the wrath of God is soon appeased. This camomile or hyssop grows very low.
Humbleness roots downward, yet no herb hath high branches. Bulapathurn, the herb
patience.—Is a man, through multitudes of troubles, almost wrought to impatience, and to
repine at the providence of God, that disposeth no more ease? Let him fetch an herb out of
the garden to cure this malady—bulapathurn, the herb patience. The adamant serves not for
all seas; but patience is good for all estates. Heart’s-ease and spiritual joy.—Doth sorrow and
anguish cast down a man’s heart, and may he complain that his “soul is disquieted within
him”? (Psa_42:1-11.) Let him fetch an herb out of this garden, called heart’s-ease, an inward
joy which the Holy Ghost worketh in him. Though all “ the days of the afflicted be evil, yet a
merry heart is a continual feast” (Pro_15:5). This is heaven upon earth, “Peace of conscience
and joy of the Holy Ghost” (Rom_14:17). His conscience is assured of peace with God, of
reconciliation in the blood of Jesus, and that his soul is wrapped up in the bundle of life.
Balsamum, or faith.—Hath the heart got a green wound by committing some offence against
God? for actual iniquity makes a gash in the soul. The good man runs for balsamum, and
stancheth the blood—faith in the promises of Jesus Christ. He knows there is “balm at
Gilead, and there are physicians there, and therefore the health of his soul may easily be
recovered” (Jer_8:22). St. John’s work, or charity.—Doth the world, through sweetness of
gain that comes a little too fastupon a man, begin to carry away his heart to covetousness?
Let him look in this garden for the herb called St. John’s work, charity and brotherly love. It
is called St. John’s herb not improperly, for he spent a whole epistle in commending to us this
grace, and often inculcated, “Little children, love one another.” And he further teacheth that
this love must be actual (1Jn_3:17). Penny-royal and content.—Doth poverty fasten her
sharp teeth in a man’s sides, and cannot all his good industry keep want from his family? Let
him come to this garden for a little penny-royal, content. This will teach him to think that

242. God who feeds the ravens, and clothes the lilies, will not suffer him to lack food and raiment.
Agnus castus and continence.—Doth the rebellious flesh, upon a little indulgence, grow
wanton, and would concupiscence enkindle the fire of lust? The good soul hath in this garden
an herb called agnus castus, the chaste herb, and good store of lettuce, which physicians say
cool this natural intemperate heat. His agnus castus and lettuce are prayer and fasting.
Barley-water or cool-anger.—Doth the heat of anger boil in a man’s heart, and enrageth him
to some violent and precipitate courses? Let him extract from this garden the juice of many
cooling herbs, and among the rest a drink of barley-water—a tysan of meekness to cool this
fire. He that hath proceeded to anger is a man; he that hath not proceeded to sinful, harmful
anger is a Christian. Parsley or frugality.—Declines a man’s estate in this world, as if his hand
had scattered too lavishly, there is an herb in this garden; let him for a while feed on it—
parsley, parsimony. Hereon he will abridge himself of some superfluities; and remember that
moderate fare is better than a whole college of physicians. He will wear good clothes, and
never better, knowing there is no degree beyond decency. The wise man knows it is better
looking through a poor lattice-window than through an iron gate; and though he will lend
what he may, he will not borrow till he must needs. Liver-wort, or peaceable love.—Is a man
sick in his liver by accession of some distemperature? Doth his charity and love to some
neighbours, for their malignancy against him, fail and faint in his heart? Then let him step to
this garden for some jecuraria; we call it liver-wort. He asks of his heart for his old love, his
wonted amity. Lily, or pureness of heart. Doth a man perceive his heart a little begilded with
ostentation, and desires he to seem better than he is? And how easily is man won to answer
his commenders’ speculation! Let him fetch the lily—pureness of heart—which is a herb of
grace, growing in the humble valley of a meek spirit, yet is white and lovely, Enula campana,
or obedience. Perhaps evil example hath suddenly, and without provided consideration, led a
man into evil. Let him run to this garden for enula campana. This herb is that Christ enjoined
us: “Search the Scriptures’; add hereto the Word of the Lord. This shall give decision of all
doubts, and teach thee what path to fly, what way to take. Heart-wort, or affiance in Gods
promises. It may be sorrow of heart for sin hath cast a man down, and he is swallowed up of
too much heaviness. There is a herb to comfort him called heart-wort, affiance in the
merciful promises of God passed to him by word, oath, seal, scriptures, sacraments, and
therefore infallible. Hyacinth, or following Christ. Say that the Christian hath met with some
gilded pill of corruption, some poisonous doctrine, yet plausible to flesh and blood. Let him
Search his garden for byacinth, or solsequium, turnsol, an herb treat duly and obediently
follows the sun. Do thou follow the Sun of righteousness (Mal_4:2), and let His bright beams

243. guide thy course, who hath promised to teach all those that with a humble heart and earnest
prayer seek it at His hands. Care-away. If worldly troubles come too fast upon a man, he hath
an herb called care-away. Not that he bequeathes himself to a supine negligence, as if God
would fill his house with provision, while he sits and sings care away; but as he is free from
idleness, so also from distrust. He considers the ravens and lilies, and knows that the Lord is
the “ Preserver of men “ as well as of fowls; that He respects man above those, and His own
above other men. Therefore he throws all his cares upon God, as if they were too heavy a
load for himself. Solicitous thoughtfulness can give him no butt, but this herb care away shall
easily cure it. Holy thistle, or good resolution. Yield that he is pressed with injuries; as “ who
will live godly in Christ, and shall not suffer persecution?” He is oppressed by force or fraud,
might or subtlety, and cannot help himself. He hath a good herb in this garden, called
carduus benedictus, holy thistle, a godly resolution, that through many miseries he must
enter heaven. He rests himself on God, and rather wisheth his harmlessness should suffer
than himself not to give passive and patient obedience to lawful authority (Dan_3:17). There
are many other herbs in this garden as if he be to deal with crafty adversaries, let him fetch
some sage—honest policy—and such as may stand with an untrenched conscience. For Christ
gave us this allowance, to be “ wise as serpents”; though withal a condition that we be
“harmless as doves” (Mat_10:16).
II.II.II.II.
It receiveth blessing from God.It receiveth blessing from God.It receiveth blessing from God.It receiveth blessing from God.
The reward gives a happy conclusion to this good ground.The reward gives a happy conclusion to this good ground.The reward gives a happy conclusion to this good ground.The reward gives a happy conclusion to this good ground.
So it pleaseth the Lord to accept our labours that He will reward them, not after our ownSo it pleaseth the Lord to accept our labours that He will reward them, not after our ownSo it pleaseth the Lord to accept our labours that He will reward them, not after our ownSo it pleaseth the Lord to accept our labours that He will reward them, not after our own
merit, for that is not an atom, but after His own mercy, which exceeds heaven and earth.merit, for that is not an atom, but after His own mercy, which exceeds heaven and earth.merit, for that is not an atom, but after His own mercy, which exceeds heaven and earth.merit, for that is not an atom, but after His own mercy, which exceeds heaven and earth.
Receive this blessing with a thankful heart; thou hast not earned it.Receive this blessing with a thankful heart; thou hast not earned it.Receive this blessing with a thankful heart; thou hast not earned it.Receive this blessing with a thankful heart; thou hast not earned it.
“It receiveth.” Such is the immense goodness of God that He will add grace to grace, and when“It receiveth.” Such is the immense goodness of God that He will add grace to grace, and when“It receiveth.” Such is the immense goodness of God that He will add grace to grace, and when“It receiveth.” Such is the immense goodness of God that He will add grace to grace, and when
HeHeHeHe hath shown mercy He will show more mercy. As if He expected no other argument of future
bounty but his former bounty. “Blessing.” This word is of a great latitude. What good is there
which will not be brought within this compass? This blessing bath a double extent. There is
beatitudo viae and beatitude patriae
1111.... A blessing of the way, and
2222.... A blessing of the country; one of grace, the other of glory.

244. ((((1111)))) The former is either outward or inward.
(a)(a)(a)(a) Outward (Psa_132:15; Deu_28:4). Which things do often come to the godly even
on earth, and that in abundance. For as all have not riches that exceedingly love
them, so many have them that do not much care for them.
(b)(b)(b)(b) Inward. The godly on earth is, as it were, in the suburbs of heaven, whose
“kingdom consists not in meat and drink, but righteousness, peace of conscience, and
joy of the Holy Ghost” (Rom_14:17). Could his life be as full of sorrows as ever
Lazarus was full of sores, yet he is blessed. The sunshine of mercy is still upon him,
and the blessing of God makes him rich.
((((2222)))) Thin blessing hath yet a further extent to the blessedness, of our country, when we
shall hear, “Come, ye blessed of My Father, inherit the kingdom prepared for you from
the foundation of the world” (Mat_25:34). No tongue can declare this blessing; happy
heart that shall feel it! Wall, this is God’s blessing, and He will give it to the good ground.
Labour we then to be fruitful gardens, and to abound with gracious herbs, that God may
in this world shower upon us the dews of His mercy, and after this life transplant us to
His heavenly paradise. (T. Adams.)
The diverse results of similar Christian privilegesThe diverse results of similar Christian privilegesThe diverse results of similar Christian privilegesThe diverse results of similar Christian privileges
When we compare this parable with any of our Lord’s there is a great falling off in point of
felicity and instructiveness. One purpose it doubtless serves, to make clear the matter of fact, that
the same Christian privileges and experiences may issue in widely different ultimate results. The
soil is supposed in either case to be well watered, not only rained upon, but often saturated with
water, having drunk up the blessing of the clouds, and moreover to be carefully tilled. Yet in one
case it yields a useful crop, in the other only a useless crop of thorns and thistles. But why? On
this important question the parable throws no light. The land which bears the useless crop is not
a barren rock; for it drinks in the rain, and it is considered worth ploughing. Nay, it is doubtful if
the case supposed in the second alternative can occur in the natural world. Was there ever a land
well tilled and watered that produced nothing but thorns and thistles? The writer describes a case
in the natural world which can hardly happen to represent a case which may happen in the
spiritual world, that viz., of men whose hearts have been sown with the seed of truth and watered
with the rain of grace becoming so utterly degenerate and reprobate, as in the end to produce

245. nothing but the thorns and thistles of unbelief and ungodliness. Mixture of metaphor and literal
sense is indeed manifest throughout, the phrases “receiveth blessing,” “reprobate” “nigh to a
curse,” “whose end is unto burning,” expressing moral ideas rather than physical facts. This is
particularly evident in the case of the last phrase. It plainly points to a judicial visitation of the
severest kind, the appointed penalty of spiritual unfruitfulness. But in the natural sphere burning
is remedial rather than punitive, to burn land which has become foul being a good method of
restoring it to fertility. In yet another respect the comparison fails us. Supposing there were such
a thing as burning unprofitable land by way of judicial visitation, as the land of Sodom was
destroyed by fire and brimstone—an event which may have been present to the writer’s
thoughts—the fact might serve to symbolise the Divine judgment on apostasy. But the matter on
which we most of all need light is the asserted impossibility of renewal. That the finally
impenitent should be punished we understand, but what we want to know is, how men get into
that state; what is the psychological history of irreconcilable apostasy? To refer to Divine agency
in hardening human hearts does not help us, for God hardens by means naturally fitted and
intended to soften and win. Neither can we take refuge in the supposition of insufficient initial
grace, at least from the point of view of the writer of our Epistle: for he assumes that the fruitful
and the unfruitful have been equally favoured. The rain falls not less liberally on the land that
bears thorns and thistles than on the land that brings forth an abundant crop of grass or grain;
and the rain represents the enlightenment, enjoyment, and power previously mentioned. In the
parable of the sower the diversity in the results is traced to the nature of the soil. In each case the
issue is exactly such as we should expect from the character of the ground. In the parable before
us opposite results are supposed to be possible in the same soil. That is to say, the effect is
conceived to depend on the will of each individual, on the use one makes of his privileges. The
Hebrew Christians might have been teachers instead of childish learners, had they chosen to take
the necessary pains; they might have been full-grown men, had they only properly exercised their
spiritual senses in discerning between good and evil. (A. B. Bruce, D. D.)
Ideal fruitfulnessIdeal fruitfulnessIdeal fruitfulnessIdeal fruitfulness
We know of certain church members who are so completely under the cold shade of the world
that the half-dozen sour, dwarfish apples they yield are not worth any man’s gathering. We know,
too, of others so laden that you cannot touch the outermost limb without shaking down a golden
pippin or a jargonelle. Such trees make a church or land beautiful. They are a joy to the pastor

246. who walks through them. Every stooping bough and every purple cluster that hangs along the
walls bespeaks the goodness of the soil, the moisture of the Spirit’s dews, and the abundance of
God’s sunshine. (T. L. Cuyler, D. D.)
That which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejected
The bad heartThe bad heartThe bad heartThe bad heart
1111.... The thing signified in general is sinful man, and especially his heart.
2222.... The second protasis or proposition is concerning bad ground, which
((((1111)))) Appears to be bad by bearing thorns and briers.
((((2222)))) Is used as bad ground.
(a)(a)(a)(a) By being rejected.
(b)(b)(b)(b) Nigh unto cursing.
(c)(c)(c)(c) In the end burned. This ground is a bad heart, which is manifested by the fruits,
which are words and deeds, tending to the dishonour of God, and the hurt of man.
And this sin is so much the greater because of the means of grace and workings of the Spirit over
and above the light of nature, which God hath graciously afforded them. The punishment of this
barrenness in all fruitfulness in sin followeth. (G. Lawson.)
The forest of thornsThe forest of thornsThe forest of thornsThe forest of thorns
1111.... The different word the apostle useth. For the good earth, he says, it is ‫́םחם‬‫ב‬‫גןפ‬ ‫́ךפןץףב‬‫י‬‫פ‬,
bringing forth herbs. For the evil it is ‫́סןץףב‬‫ו‬‫ךצ‬ʆ‫ו‬, bearing, not bringing forth. Our proverb says,
An evil weed grows apace. Herbs grow not without preparing the ground, planting, and
watering them by seasonable dews and diligence. Weeds are common; it is hard to set the
foot besides them. The basest things are ever most plentiful. Man, by a proclivity of his own
natural inclination, is apt to produce thorns and briers; but ere he can bring forth herbs,
graces, God must take pains with him. No husbandman so labours his ground as God doth
our hearts. Happy earth, that yields Him an expected harvest I But that which beareth thorns
is near to be cursed and burned.

247. 2222.... Observe that a wicked man is compared to bad earth, and that fitly, in five respects:
((((1111)))) For baseness. The earth is the heaviest of all elements, and doth naturally sink
downwards, as if it had no rest but in the centre, which itself is. A wicked man is base-
minded, and sinks with a dull and ponderous declination, not regarding the things above,
but those below. All his affections have a low object, not of humility, but base dejection.
His hope, desire, love, joy, are set on these inferior things.
((((2222)))) For coldness. Experience teacheth that the earth is cold, and coldness is a natural
quality pertaining to it, though accidentally there be bred in it fiery vapours. The wicked
man hath a cold heart, frozen up in the dregs of iniquity, though there be an unnatural
heat sometimes flaming in him, the fire of lust and malice tormenting his bowels; but this
is no kindly heat to warm his conscience. That is derived from the fire of the temple, that
never goes out, and only given by Jesus Christ, that “ baptizeth with the Holy Ghost and
with fire.”
((((3333)))) For foulness.
((((4444)))) For obscurity and darkness. The earth is called a “place of black darkness, the land of
forgetfulness.”
((((5555)))) The main resemblance between an evil ground and worse man consists in the ill fruits
that they both produce—briers and thorns, and such not only unhelpful, but hurtful
vices. This is the principal analogy which our apostle intends, the pith and marrow of this
comparison. But before we come to a particular survey of this wood, some observable
doctrines fall profitable to our instruction.
(a)(a)(a)(a) The Word of God will work some way. It falls not upon any ground in vain; but
will produce herbs or weeds. It is such physic as will either cure or kill.
(b)(b)(b)(b) That thorns are produced, the fault is not in the good rain, but the ill ground.
“What could I,” saith God, “have done more to My vineyard?” (Isa_5:4). Let not the
mercy of God be blamed for this man’s misery. God hath done enough to save him.
(c)(c)(c)(c) The ground is very unthankful which answers the kindness of heaven in raining
on it, with briers and thorns. Wretched man, that receives so blessed dews from the
fountain of mercy, and returns an ungrateful wickedness! Unthankful it is, as failing
in both those essential parts of gratitude, acknowledging and requiting a benefit, and
so guilty both of falsehood and injustice.

248. (d)(d)(d)(d) Wicked men prove commonly so much the worse as they might have been better,
and divert the means of their conversion to their confusion. The more rain of the
gospel they receive, the more abundantly they thrust forth the thorns of iniquities.
The roots of these briers are earthed in their hearts, and do boil out at the warm
dews of the Word. It fares with them as with a man of a surfeited stomach—the more
good meat he eats the more he increaseth his corruption. The former crudities
undigested, unegested, having the greater force, turn the good nutriment into
themselves. It now remains to examine more narrowly the nature of the sins these
ungodly hearts produce. They are called thorns and briers. Now let us consider what
resemblances may be found betwixt those natural and these allegorical thorns and
briers.
1111.... Where is abundance of thorns, there is most commonly a barren ground. For they hinder
the happy influence of the heavens, the kindly heat of the sun, the dews of the clouds, and all
those working causes of fertility. The very company of the wicked is harmful, for they are as
thorns to stifle any goodness. “The companion of fools shall be afflicted,” saith Solomon.
2222.... Thorns and briers grow most commonly on heaps, and seldom are found single, or
destitute of company of their own kind; and though they be troublesomely harmful to other
trees, yet they fold and embrace one another without hurt. It is so usually seen that wicked
men hold together, and sins grow in united clusters. There is a combination of the ungodly,
even so far as to the very participation of their estates (Pro_1:14). They are entangled in
mutual amity, like beds of eels, nothing but thunder can break their knots.
3333.... Thorns and briers, by reason of their thickness and sharpness, are refuges for serpents,
snakes, adders, and such other venomous beasts. Where the ungodly have a strong part,
oppression, rapine, robbery, murder, and all those fatal serpents, are fostered.
4444.... Neither do the wicked, only with their thorns and briers, hinder others’ passage, but even
their own. No marvel if it be so difficult for an ungodly man to get to heaven, for he hedgeth
up his own way.
5555.... Sins are fitly compared to thorns and briers, for their wounding, pricking, and such
harmful offences. Therefore they are called tribuli, a tribulando, from their vexing,
oppression, and tribulation they give those that touch them. These briers and thorns have
such pricking and wounding effects in regard of three objects, whom they strike. For sins are
like thorns

249. 1111.... To men.
2222.... To Christ.
3333.... To the own consciences of the committers.
((((1111)))) What say you to the usurer? Is he not a thorn amongst you?
((((2222)))) What do you think of adultery? Is it not a thorn? Yes, a sharp thorn, wounding the
purse, envenoming the body, condemning the soul. The ground that bears it is lust.
((((3333)))) There are furious malecontents among us, a contemptible generation of thorns, that,
because their hands are pinioned, prick only with their tongues. They are ever whining,
and upon the least cause filling the world with importunate complaints.
((((4444))))There are briers, too, growing near the Church—too near it. (T. Adams.)
Barren soilBarren soilBarren soilBarren soil
Some observe that the most barren grounds are nearest to the richest mines. It is too often true
in a spiritual sense that those whom God hath made the most fruitful in estates are most barren
in good works. (T. Seeker.)
Whose end is to be burnedWhose end is to be burnedWhose end is to be burnedWhose end is to be burned
The end of thornsThe end of thornsThe end of thornsThe end of thorns
1111.... That we labour our hearts betimes to a sensibleness of these thorns. A thorn swallowed
into the flesh, if it be not looked to, rankles. Sin without repentance will fester in the soul,
and is so much more perilous as it is less felt.
2222.... After sense of the smart, will follow a desire of remedy. The throbbing conscience would
be at ease, and freed from the thorn that vexeth it. Take we heed that we despise not this
medicine. The law was so far from drawing out these thorns, that it would drive them in
further, and cause them to rankle in the heart, without any hope of ease. There is a threefold
gradation in the penalty: rejection, malediction, combustion—“is rejected,” “is nigh unto
cursing,” “and the end there of is to be burned.” And it seems to have a relation to a
threefold distinction of time.

250. 1111.... For the present, “it is rejected.”
2222.... For instance, or appropinquation, “it is nigh unto cursing.”
3333.... For future certainty, “the end of it is to be burned.” As men commonly deal with thorns:
first, they cut them up with bills and mattocks; then they lay them by to wither; and, lastly,
burn them in the furnace.
1111.... Rejection. This which we here translate “is rejected,” is in the original, ‫́ךילןע‬‫ן‬‫ה‬ʆ‫ב‬, which may
signify reprobus, or, reprobatus—so Beza hath it—is reproved, or disallowed of God. This
ground shall have no ground inheaven, no part in God’s inheritance. It is reprobate silver,
not current with the Lord.
2222.... The second degree of the punishment is cursing; and this may seem to exceed the former.
The whole vial of wrath is not poured on at once; but first there is a despising or rejection, to
let the wicked see how hateful their vices are in God’s sight. If this serve not, they are not
suddenly cursed; but there is a merciful space between cursing and burning. So slowly cloth
God proceed to judgment. He is speedy to deliver, to save, to give His blessing; but He hath
leaden feet when He comes to strike.
3333.... The last and sorest degree of the punishment is burning. I will not discourse whether the
fire of that everlastingly hot furnace be material or spiritual. Surely it is strangely terrible;
and we are blessed if we neither understand it nor undergo it.
((((1111)))). This privation of blessedness may seem to be implied in the first degree here
mentioned—rejection. The reprobate are cast away of God. Much like that form of the
last sentence (Mat_25:41).
((((2222)))). This is not all. The privation of blessed joys is not enough: there must follow the
position of cursed torments. They rejected God, and He rejects them; they adhered to
wickedness, and it shall adhere to their hones for ever, and bring them to burning. Their
torments, which are here expressed by fire, have two fearful conditions—universality and
eternity. (I)(I)(I)(I). They are universal, vexing every part of the body and power of the soul.
((((2222)))). They are eternal. Let the commination of hell instruct us to prevent it, as the
message of Nineveh’s overthrow effected their safety.
1111.... Let us flee by a true faith into the arms of our Redeemer, that God reject us not.
2222.... Let us pour forth floods of repentant tears, that we be not nigh unto cursing.

251. 3333.... And let us bring forth no more briers and thorns, that our end may not be to be burned.
Faith, repentance, obedience; this same golden rule of three will teach us to work up our own
salvation. This done, we shall not be rejected, but known to be elected; we shall be so far
from cursing, that we shall presently receive the blessing; and our end shall be, not fire, but
glory and peace (Psa_37:37). (T. Adams.)
Are we herbs or briers?Are we herbs or briers?Are we herbs or briers?Are we herbs or briers?
What solemn admonition does this latter part of the representation, and what sweet
encouragement does the former part of it afford I Are we bringing forth the appropriate “
herbs,” or are we yielding the “thorns and briers”—we who have been so favourably tended—we
among whom the seed has been so liberally cast, and on whom therain hat so copiously fallen? In
answering this question, let us not be deceived by mere superficial appearances. Natural
kindliness and outward decency are no sure evidences of” a field which the Lord hath blessed,”
and which the Lord approves. A pretty plant may spring beneath the shadow of the “brier.” A
pleasant flower may even blossom on the branches of the “thorn.” Yet still, the thorn is but a
thorn, the brier is but a brier, and the soil which they cover has run to waste, is lost to its higher
uses, and is marked out for clearance and conflagration by the wise and cautious husbandman.
(A. S. Patterson.)
Verses 7-8 also make that clear. Verse 7 speaks of ground that drinks up the rain fallingdrinks up the rain fallingdrinks up the rain fallingdrinks up the rain falling
on it repeatedlyon it repeatedlyon it repeatedlyon it repeatedly which is a figurative expression for believers who receive all the spiritual
benefits described in verses 4-5. The goal of those benefits is that such believers produceproduceproduceproduce
a crop useful to those for whom it is cultivateda crop useful to those for whom it is cultivateda crop useful to those for whom it is cultivateda crop useful to those for whom it is cultivated.... The end result is that they will be
blessedblessedblessedblessed.... Verse 8, however, turns to ground that has received the same rain but producesproducesproducesproduces
thorns and thistles.thorns and thistles.thorns and thistles.thorns and thistles. This is an obvious reference to once-for-all enlightened believers
who reject Christ. One should notice the final part of verse 8. Such believers are "on the"on the"on the"on the
verge of being cursed;verge of being cursed;verge of being cursed;verge of being cursed;"""" their end is to be burned overend is to be burned overend is to be burned overend is to be burned over (NRSV). The author is not yet
hopeless for such people. They are close to or on the verge of being lost, but not yet. In
his mind there was still time to turn and obey.

252. being cursed. In the end it will be burned. (being cursed. In the end it will be burned. (being cursed. In the end it will be burned. (being cursed. In the end it will be burned. (6666::::7777,,,,8888 NIV)NIV)NIV)NIV)
Continuing the thought from the last three verses, it is important for us to test our faith.
We should take every opportunity to make sure we are sincere in our belief and to throw
ourselves on the mercy of God. Verses seven and eight are intended to contrast the
nature of saving faith with that of deceiving faith. The person with genuine faith is one
who drinks in the knowledge and words God offers and they are a joy for him and those
to whom he ministers. Just as a flower breaths in CO2, and feeds us with its oxygen
output, so should the believer take what God gives him and use it to the nourishment of
others.
The contrast of the fruitful ground is made with that of the unproductive land in verse
eight. A neglected spiritual life is barren and lifeless with nothing of use produced in that
life. One's daily interaction with God never permeates the soul, producing fruit for the
benefit of others. There is but a barren and lifeless existence that begets barbs and thorns
and that will one day be thrown into the flames of hell with all of the wicked acts of it
(Revelation 20:15).
There are many passages from which we can take comfort that we are secure in Christ,
but lest we become complacent we have these verses to humble that pride. We should
continually cultivate a need for God’s grace and mercy in our lives so we are forever
reminded how unworthy we are of this blessing of God’s favor. All of us are hell
deserving and have no right even to expect redemption. But we can take comfort in the
fact that God has chosen the weak things of this world to confound the wise. "All the
father has given to me shall come unto me and he that comes to me I shall in no wise cast
out" (John 6:37). I think it is the natural tendency of a humble believer to be sensitive to
failure and to put himself in the category of this verse or even of the infamous blasphemy
of the Holy Spirit of which our own Lord speaks. But if we look at the lives of those in
scripture who have failed (Peter, Thomas, David, et al), we can see it is true for both

253. believer and unbeliever that, "he who comes to me I will in no wise cast out." This section
is reminiscent of Charles Haddon Spurgeon’s view of Matthew 5:29-30. Here Christ
states, "If your right eye causes you to sin, gouge it out and throw it away. It is better for
you to lose one part of your body than for your whole body to be thrown into hell. And if
your right hand causes you to sin, cut it off and throw it away. It is better for you to lose
one part of your body than for your whole body to go into hell."
Evidently it was quite common in his day as it is not for preachers to water down this
passage. It is not uncommon to hear commentators say that we are not to take this
literally but only in a spiritual sense for surely God does not want us to deform ourselves.
C.H.’s supposed response to this line of thinking was to say, don’t be so sure! For it is
imminently clear throughout scripture that we are to hate sin. These verses are only
speaking of the degree with which we should hate sin for we can hate it enough. Whether
this story is true or not remains to be seen, but the wisdom of it is great. Going back to
the verses at hand, we shouldn’t intend to use any of this analysis to heap coals of fire
onto the heads of others. But there is one sure bit of advice which we would give to
believer and unbeliever alike: throw yourselves upon the mercy of God today! It will not
return void.
The rain represents all of those things which God has sent in verses 4-5 to convince men of the truth of the salvation that
Jesus provides. This rain has been offered to all. But it has a different effect in some areas than it has in others.
In some areas, it bears fruit and is blessed by God. In other places, it bears thorns and is destroyed by God.
CHARLES SIMEO ,"THE DIFFERE CE BETWEE FRUITFUL A D
BARRE PROFESSORS
Heb_6:7-8. The earth which drinketh in the rain that cometh oft upon it, and
bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from
God: but that which beareth thorns and briers is rejected, and is nigh unto cursing;
whose end is to be burned.
COMPARISO S, when just, have the double effect of illustrating, and of
confirming, any truth, which they set before us. They have not indeed the force of

254. demonstration, when considered as arguments: but they are peculiarly calculated to
impress the mind; and, in that view, have often a stronger effect than the clearest
statements, or most logical deductions. Of this kind is the comparison in the text,
which is adduced to illustrate the guilt and danger of apostasy. It exhibits
figuratively, in a way of contrast,
I. The benefit of ordinances when duly improved—
What is that improvement which God expects us to make of divine ordinances?
[Every one knows what benefit the cultivator of any land expects from showers
which water the earth; he expects, whether in his field or garden, an increased
production of those fruits which he has been labouring to obtain. And what does the
great Husbandman labour to produce in the enclosures of his Church? Surely he
looks for augmented penitence and contrition as of primary and indispensable
importance — — — He desires that every child of man be brought to a more simple
affiance in his dear Son, and to a more unreserved devotedness of heart and life to
his service — — — He desires an increased mortification of all sin, and a
progressive fruitfulness in all the fruits of righteousness, and a more perfect
transformation into the Divine image — — —]
Where his ordinances are made subservient to this end, he will bestow the richest
blessings—
[There is a peace which passeth all understanding, which God will confer in rich
abundance — — — He will shed abroad his love in the heart of him who thus
profitably waits upon him, and will give him such testimonies of his adoption into
God’s family, as shall dissipate all doubt or fear either of his present acceptance
with God, or of his future fruition of the heavenly glory; yea, such testimonies as
shall be a foretaste of that glory, a very beginning of heaven in his soul. In fact,
whatever the devoutest worshipper in the universe can wish for, it shall be given
him in answer to his prayer [ ote: Joh_15:7.].]
But it is not to all that divine ordinances are thus blessed, as we shall see from,
II. The sad result of them when habitually misimproved—
As in barren lands, so in the Church of God, the showers descend on many in vain—
[How many are there who, after years of culture under the richest ordinances,
remain as earthly in their minds, as sensual in their habits, and as devilish in their
tempers, as the very heathen, who have never once had the means of grace
vouchsafed unto them — — — Their hearts are yet sealed up in impenitence and
unbelief, as much as if they had never heard of the Saviour’s love, or received the
offers of a free salvation — — —]
And what can these expect, but the curse of God upon them?

255. [A man will not always cultivate a field that requites all his labours with nothing but
“thorns and briers:” neither will God always bestow his care on those who hold fast
their iniquities, and CO TI UE unchanged under all the efforts that are made for
their salvation. He has told us that “his Spirit shall not alway strive with man [ ote:
Gen_6:5.],” and that, “if his word be not a savour of life to the life of any soul, it
shall become a savour of death to his death and condemnation [ ote: 2Co_2:16.].”
To this effect God warned his Church of old [ ote: Isa_5:4-6.] — — — And our
blessed Lord has told us that a similar misimprovement of his Gospel will render
our state worse than that of Sodom and Gomorrha [ ote: Mat_10:15.] — — —]
See then, brethren,
1. What matter here is for diligent inquiry—
[You see, and all around you see, the effects produced on the earth by fertilizing
showers [ ote: Isa_55:10-11.]: and should not similar effects be found on you? See
then whether you have, both in your heart and life, an evidence of the change which
the Gospel produces on all who receive it aright, and to whom it comes with power?
I must warn you of your responsibility to God for all the means of grace. You do not
depart from the house of God the same persons that you were when you came into
it. If you are not softened by the word of God, you are hardened by it: and if you are
not brought nearer to God by it for the remission of your sins, you are driven
farther from him, to your everlasting confusion [ ote: Jam_1:23-25.] — — —]
2. What reason here is for watchfulness and care—
[When you come to the house of God, remember that you come into the more
immediate presence of the Deity; and that every word you hear, wings its way to
heaven to record the manner in which it was heard. Pray therefore to God before
you go thither, and whilst you are there under the ministry of the word, and when
you depart thence, that the word preached may be accompanied with a divine
energy, and prove “the power of God to the salvation of your souls.” And, if at any
time a favourable impression be made upon you, beware that you do not lose it. It is
in that particular view that the Apostle suggests the comparison in my text: and I
wish very particularly to put you on your guard, that you do not convert the
blessing of God into a curse, and render the very means which he has bestowed for
the salvation of your souls, into an occasion of deeper and heaver condemnation.]
8888 But land that produces thorns and thistles isBut land that produces thorns and thistles isBut land that produces thorns and thistles isBut land that produces thorns and thistles is

256. worthless and is in danger of being cursed. In theworthless and is in danger of being cursed. In theworthless and is in danger of being cursed. In theworthless and is in danger of being cursed. In the
end it will be burned.end it will be burned.end it will be burned.end it will be burned.
BARNES, "BARNES, "BARNES, "BARNES, "But that which beareth thorns and briars is rejectedBut that which beareth thorns and briars is rejectedBut that which beareth thorns and briars is rejectedBut that which beareth thorns and briars is rejected ---- That is, by the farmer or
owner. It is abandoned as worthless. The force of the comparison here is, that God would thus
deal with those who professed to be renewed if they should be like such a worthless field.
And is nigh unto cursingAnd is nigh unto cursingAnd is nigh unto cursingAnd is nigh unto cursing ---- Is given over to execration, or is abandoned as useless. The word
“cursing” means devoting to destruction. The sense is not that the owner would curse it “in
words,” or imprecate a curse on it, as a man does who uses profane language, but the language is
taken here from the more common use of the word “curse” - as meaning to devote to
destruction. So the land would be regarded by the farmer. It would be valueless, and would be
given up to be overrun with fire.
Whose end is to be burnedWhose end is to be burnedWhose end is to be burnedWhose end is to be burned ---- Referring to the land. The allusion here is to the common
practice among the Oriental and Roman agriculturists of burning bad and barren lands. An
illustration of this is afforded by Pliny. “There are some who burn the stubble on the field, chiefly
upon the authority of Virgil; the principal reason for which is, that they may burn the seeds of
weeds;” Nat. Hist. xviii. 30. The authority of Virgil, to which Pliny refers, may be found in Georg.
i. 84:
“Saepe etiam steriles incendere profuit agros,
Atque levem stipulam ciepitantibus urere flammis.”
“It is often useful to set fire to barren lands, and burn the light stubble in crackling flames.”
The purpose of burning land in this way was to render it available for useful purposes; or to
destroy noxious weeds, and thorns, and underbrush. But the object of the apostle requires him to
refer merely to the “fact” of the burning, and to make use of it as an illustration of an act of
punishment. So, Paul says, it would be in the dealings of God with his people. If after all attempts
to secure holy living, and to keep them in the paths of salvation, they should evince none of the
spirit of piety, all that could be done would be to abandon them to destruction as such a field is
overrun with fire. It is not supposed that a true Christian will fall away and be lost, but we may

257. remark.
(1) That there are many professed Christians who seem to be in danger of such ruin. They
resist all attempts to produce in them the fruits of good living as really as some pieces of ground
do to secure a harvest. Corrupt desires, pride, envy, uncharitableness, covetousness, and vanity
are as certainly seen in their lives as thorns and briars are on a bad soil. Such briars and thorns
you may cut down again and again; you may strike the plow deep and seem to tear away all their
roots; you may sow the ground with the choicest grain, but soon the briars and the thorns will
again appear, and be as troublesome as ever. No pains will subdue them, or secure a harvest. So
with many a professed Christian. He may be taught, admonished, rebuked, and afflicted, but all
will not do. There is essential and unsubdued perverseness in his soul, and despite all the
attempts to make him a holy man, the same bad passions are continually breaking out anew.
(2) Such professing Christians are “nigh unto cursing.” They are about to be abandoned
forever. Unsanctified and wicked in their hearts, there is nothing else which can be done for
them, and they must be lost. What a thought! A professing Christian “nigh unto cursing!” A man,
the efforts for, whose salvation are about to cease forever, and who is to he given over as
incorrigible and hopeless! For such a man - in the church or out of it - we should have
compassion. We have some compassion for an ox which is so stubborn that he will not work - and
which is to be put to death; for a horse which is so fractious that he cannot be broken, and which
is to be killed; for cattle which are so unruly that they cannot be restrained, and which are only to
be fattened for the slaughter; and even for a field which is desolate and barren, and which is
given up to be overrun with briars and thorns; but how much more should we pity a man all the
efforts for whose salvation fail, and who is soon to be abandoned to everlasting destruction!
CLARKE, "CLARKE, "CLARKE, "CLARKE, "That which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejectedThat which beareth thorns and briers is rejected ---- That is: The land which,
notwithstanding the most careful cultivation, receiving also in due times the early and latter rain,
produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, ‫,בהןךילןע‬
is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be
pastured on by the beasts of the field. This seems to be the custom in husbandry to which the
apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom
of pushing and burning, in order to farther fertilization. This practice has been common from
very early times: -
Saepe Etiam Steriles Incendere Profuit Agros;

258. Atque Levem Stipulam Crepitantibus Urere Flammis.
Virg. Geor. I., 5:84.
Long Practice Has A Sure Improvement Found,
With Kindled Fires To Burn The Barren Ground;
When The Light Stubble To The Flames Resign’d,
Is Driven Along, And Crackles In The Wind.
Dryden.
But this, I say the circumstances of the case prevent us from supposing to be intended.
Is nigh unto cursingIs nigh unto cursingIs nigh unto cursingIs nigh unto cursing ---- It is acknowledged, almost on all hands, that this epistle was written
before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and
here I suppose the apostle refers to that approaching destruction; and perhaps he has this all
along in view, but speaks of it covertly, that he might not give offense.
There is a good sense in which all these things may be applied to the Jews at large, who were
favored by our Lord’s ministry and miracles. They were enlightened by his preaching; tasted of
the benefits of the heavenly gift - the Christian religion established among them; saw many of
their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by
the fulfillment of the promise made to Abraham; and saw the almighty power of God exerted, in
working a great variety of miracles. Yet, after being convinced that never man spake as this man,
and that none could do those miracles which he did, except God were with him; after having
followed him in thousands, for three years, while he preached to them the Gospel of the kingdom
of God; they fell away from all this, crucified him who, even in his sufferings as well as his
resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their
unparalleled wickedness, endeavored to make him a public example, by reproaches and
blasphemies. Therefore their state, which had received much moral cultivation from Moses, the
prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride,
unbelief, hardness of heart, contempt of God’s word and ordinances, blasphemy, and rebellion;
was rejected - reprobated, of God; was nigh unto cursing - about to be cast off from the Divine
protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the
apostle, under the case of individuals, points out the destruction that was to come upon this
people in general, and which actually took place about seven years after the writing of this
epistle! And this appears to be the very subject which the apostle has in view in the parallel
solemn passages, Heb_10:26-31; and, viewed in this light, much of their obscurity and difficulty

259. vanishes away.
GILL, "GILL, "GILL, "GILL, "But that which beareth thorns and briersBut that which beareth thorns and briersBut that which beareth thorns and briersBut that which beareth thorns and briers,.... To which wicked men answer; who are
unfruitful and unprofitable, and are hurtful, pricking and grieving, by their wicked lives and
conversations, by their bitter and reproachful words, and by their violent and cruel persecutions;
and particularly carnal professors, and especially apostates, such as before described; for to such
earth, professors of religion may be compared, who are worldly, slothful, defrauding and
overreaching, carnal and wanton; as also heretical men, and such as turn from the faith, deny it,
and persecute the saints: and the things or actions produced by them are aptly expressed by
"thorns and briers"; such as errors, heresies, and evil works of all kinds; and which show that the
seed of the word was never sown in their hearts, and that that which they bear, or throw out, is
natural to them: and such earth is
rejectedrejectedrejectedrejected; as such men are, both by the church, and by God himself; or "reprobate", as they are
concerning the faith, and to every good work; and are given up by God to a reprobate mind: and
is "nigh unto cursing"; and such men are cursed already by the law, being under its sentence of
curse and condemnation; and are nigh to the execution of it; referring either to the destruction of
Jerusalem, which was near at hand; or to the final judgment, when they shall hear, Go, ye cursed:
whose end is to be burnedwhose end is to be burnedwhose end is to be burnedwhose end is to be burned; with everlasting and unquenchable fire, in the lake which burns with
fire and brimstone.
JAMISON, "JAMISON, "JAMISON, "JAMISON, "that whichthat whichthat whichthat which — rather as Greek (no article), “But if it (the ‘land,’ Heb_6:7) bear”;
not so favorable a word as “bringeth forth,” Heb_6:7, said of the good soil.
briersbriersbriersbriers — Greek, “thistles.”
rejectedrejectedrejectedrejected — after having been tested; so the Greek implies. Reprobate ... rejected by the Lord.
nigh unto cursingnigh unto cursingnigh unto cursingnigh unto cursing — on the verge of being given up to its own barrenness by the just curse of
God. This “nigh” softens the severity of the previous “It is impossible,” etc. (Heb_6:4, Heb_6:6).
The ground is not yet actually cursed.
whosewhosewhosewhose — “of which (land) the end is unto burning,” namely, with the consuming fire of the last
judgment; as the land of Sodom was given to “brimstone, salt, and burning” (Deu_29:23); so as
to the ungodly (Mat_3:10, Mat_3:12; Mat_7:19; Mat_13:30; Joh_15:6; 2Pe_3:10). Jerusalem,

260. which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was
burned. Compare Mat_22:7, “burned up their city” an earnest of a like fate to all willful abusers
of God’s grace (Heb_10:26, Heb_10:27).
VWS, "VWS, "VWS, "VWS, "But that which beareth thorns and briers (But that which beareth thorns and briers (But that which beareth thorns and briers (But that which beareth thorns and briers (‫́כןץע‬‫ן‬‫פסיג‬ ̀‫י‬‫ךב‬ ‫́םטבע‬‫ב‬‫ך‬ʆ‫ב‬ ̀‫ו‬‫ה‬ ‫́סןץףב‬‫ו‬‫ךצ‬ʆ‫ו‬‫́כןץע‬‫ן‬‫פסיג‬ ̀‫י‬‫ךב‬ ‫́םטבע‬‫ב‬‫ך‬ʆ‫ב‬ ̀‫ו‬‫ה‬ ‫́סןץףב‬‫ו‬‫ךצ‬ʆ‫ו‬‫́כןץע‬‫ן‬‫פסיג‬ ̀‫י‬‫ךב‬ ‫́םטבע‬‫ב‬‫ך‬ʆ‫ב‬ ̀‫ו‬‫ה‬ ‫́סןץףב‬‫ו‬‫ךצ‬ʆ‫ו‬‫́כןץע‬‫ן‬‫פסיג‬ ̀‫י‬‫ךב‬ ‫́םטבע‬‫ב‬‫ך‬ʆ‫ב‬ ̀‫ו‬‫ה‬ ‫́סןץףב‬‫ו‬‫ךצ‬ʆ‫ו‬))))
Wrong. As given in A.V. the illustration throws no light on the subject. It puts the contrast as
between two kinds of soil, the one well-watered and fertile, the other unwatered and sterile. This
would illustrate the contrast between those who have and those who have not enjoyed gospel
privileges. On the contrary the contrast is between two classes of Christians under equally
favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that
receives the rain) bear thorns and thistles, etc.‫́ךבםטבי‬ʆֱ thorns, from ́‫ח‬‫ך‬ʆ‫ב‬ a point. ‫́גןכןע‬‫י‬‫,װס‬ from
‫˳ע‬‫י‬‫פסו‬ three and ‫́כןע‬‫ו‬‫ג‬ a dart; having three darts or points. A ball with sharp iron spikes, on three
of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop.
These were scattered over the ground by Roman soldiers in order to impede the enemy's cavalry.
A kind of thorn or thistle, a land-caltrop, was called tribulus. So Virgil,
“Subit aspera silva,
Lappaeque tribulique.”
Georg. i. 153.
Is rejected (Is rejected (Is rejected (Is rejected (‫́ךילןע‬‫ן‬‫ה‬ʆ‫ב‬‫́ךילןע‬‫ן‬‫ה‬ʆ‫ב‬‫́ךילןע‬‫ן‬‫ה‬ʆ‫ב‬‫́ךילןע‬‫ן‬‫ה‬ʆ‫ב‬))))
Lit. unapproved. See on reprobate, Rom_1:28.
Nigh unto cursing (Nigh unto cursing (Nigh unto cursing (Nigh unto cursing (‫́ע‬‫ץ‬‫דד‬ʆ‫ו‬ ‫́סבע‬‫ב‬‫ךבפ‬‫́ע‬‫ץ‬‫דד‬ʆ‫ו‬ ‫́סבע‬‫ב‬‫ךבפ‬‫́ע‬‫ץ‬‫דד‬ʆ‫ו‬ ‫́סבע‬‫ב‬‫ךבפ‬‫́ע‬‫ץ‬‫דד‬ʆ‫ו‬ ‫́סבע‬‫ב‬‫)ךבפ‬)))
See on Gal_3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to
perpetual barrenness.
Whose end is to be burned (Whose end is to be burned (Whose end is to be burned (Whose end is to be burned (‫˳ףים‬‫ץ‬‫ךב‬ ‫ע‬ʆ‫י‬‫ו‬ ‫́כןע‬‫ו‬‫פ‬ ̀‫ן‬‫פ‬ ‫˳ע‬ʇ‫ח‬‫˳ףים‬‫ץ‬‫ךב‬ ‫ע‬ʆ‫י‬‫ו‬ ‫́כןע‬‫ו‬‫פ‬ ̀‫ן‬‫פ‬ ‫˳ע‬ʇ‫ח‬‫˳ףים‬‫ץ‬‫ךב‬ ‫ע‬ʆ‫י‬‫ו‬ ‫́כןע‬‫ו‬‫פ‬ ̀‫ן‬‫פ‬ ‫˳ע‬ʇ‫ח‬‫˳ףים‬‫ץ‬‫ךב‬ ‫ע‬ʆ‫י‬‫ו‬ ‫́כןע‬‫ו‬‫פ‬ ̀‫ן‬‫פ‬ ‫˳ע‬ʇ‫ח‬))))
‫˳ע‬ʇַ whose, of which, may be referred to cursing - the end of which cursing: but better to the
main subject, ˳‫ח‬‫ד‬ the land. ‫́כןע‬‫ו‬‫װ‬ is consummation rather than termination.‫˳ףים‬‫ץ‬‫ךב‬ ‫יע‬ʆֵ , lit. unto
burning. Comp. lxx, Isa_40:16. The consummation of the cursed land is burning. Comp. Joh_
15:6. The field of thorns and thistles is burned over and abandoned to barrenness.
SBC, "SBC, "SBC, "SBC, "Exhortation.

261. I. The danger of apostasy. The Hebrews had become lukewarm, negligent and inert; the Gospel,
once clearly seen and dearly loved by them, had become to them dim and vague; the persecution
and contempt of their countrymen, a grievous burden under which they groaned, and with which
they did not enjoy their fellowship with the Lord Jesus. Darkness, doubt, gloom, indecision, and
consequently a walk in which the power of Christ’s love was not manifest, characterised them.
What could be the result but apostasy? Forgetfulness must end in rejection, apathy in antipathy,
unfaithfulness in infidelity. The whole Church of God, as an, actual, outward and visible
community, even the innermost circle of Apostles, and still more the innermost sanctuary—the
heart of the chosen believers—must be constantly kept in the attitude of humble watchfulness,
and we must continually remember that faith is in life.
II. The children of God are born again of incorruptible seed, and they can never die. They that
believe in Jesus, who really, and not in word only, trust in the Saviour, are born of God, and they
cannot sin, because the seed of God abideth in them. The severe rebuke of the Apostle ends in
words of strong encouragement. Fulness of hope is to characterise the believer. To look unto
Jesus only, to see Him as our light and life, our righteousness and strength, is the fulness of faith;
and to wait for the fulfilment of the promises at the coming of our Lord Jesus is the fulness of
hope.
A. Saphir, Lectures on Hebrews, vol. i., p. 308.
Philip Mauro, “Philip Mauro, “Philip Mauro, “Philip Mauro, “The contrast between ground that produces herbage fit for the use of
those by whom it is tilled, and ground that brings forth thorns and briers, is apparently
given as an illustration of the two ages we have been discussing, namely, the present evil
age, which is like the ground that bears thorns and briers, and the age to come, upon
which the frequent rain of Heaven, the blessing of God, descends, and which brings forth
fruit to those who till it.
The present age is “rejected,” being nigh unto a curse. The end of the things it
produces is “to be burned” (literally “for burning”). The coming age, on the other hand,
receives blessing from God. The mountains of Zion are in the habitable earth to come;
and it there that God commandeth “the blessing,” which descends like the dew of

262. Hermon (Psa. 133:3). This illustration, therefore, furnishes another reason why we
should studiously withdraw our affections from the world, and the things that are in the
world, and should set them upon the things that are above, where Christ is sitting at the
Right Hand of God, waiting until He shall appear “in glory” (Col. 3:1-4).
This is entirely a Divine view and estimation of the present age and its things.
That this age is “nigh to a curse,” and that the boasted products of its scientific
civilization are “thorns and briers,” whose end is “for burning,” is a fact which few
Christians believe, and fewer still act upon. Yet this is a fact which the Word of God sets
forth with unusual fullness and clearness. “The Lord Jesus shall be revealed from heaven
with His mighty angels, in flaming fire” (2 Thess. 1:7-8). “The harvest is the end of the
age; and the reapers are the angels. As, therefore, the tares are gathered and burned in
the fire, so shall it be AT THE END OF THIS AGE” (Matt. 13:40). “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” (Matt. 3:12).
In view of these clear warnings of what will surely take place “at the end of the
age,” it is sad indeed to see the time, energies, and money of Christians expended in
raising a crop of thorns and briers to feed the flames of that day, when the fire shall try
every man’s work of what sort it is. For the fire-test will be applied to the works of those
who are on the true Foundation, as it is written: “For other foundation can no man lay
than that is laid, which is Jesus Christ. Now if any man build upon THIS
FOUNDATION, gold, silver, precious stones, wood, hay, stubble; every man’s work shall
be made manifest of what sort it is. If any man’s work abide which he hath built
thereupon, ye shall RECEIVE A REWARD. If any man’s work abide which he hath
built thereupon, he shall RECEIVE A REWARD. If any man’s work SHALL BE
BURNED, he shall SUFFER LOSS: but he himself shall be saved, yet so as by (through)
fire” (1 Cor. 3:11-15).
The case of Lot illustrates this Scripture. Being a “righteous” man, he was
identified, we may be sure, with all the commendable enterprises set on foot for the

263. betterment of Sodom and its citizens. But whatever works he built, they were all
consumed in the flames of judgment; and he himself was saved only as through fire.
It should not be overlooked that Lot was given a special warning and opportunity
to get clear of Sodom. That warning and opportunity came when he was taken prisoner
with the people of Sodom, and was rescued by Abraham. On their return, they were met
by the King of Sodom, and also by Melchizedek, the King of Salem (Gen. 14:17-18).
Then it was that Abraham refused to accept even a gift from the King of Sodom. Lot
must have witnessed the incident, and must have understood the testimony of Abraham.
Nevertheless, Lot parted company with Abraham, and returned to Sodom, perhaps
deceiving himself with the thought of the many opportunities for “doing good” existing
there; and the next reference to him states that “Lot sat in the gate of Sodom” (Gen.
19:1), that is to say, occupied an official post or honor and authority in the city.
So Lot stands as a type of the Christian who takes part in the affairs of the world,
and attains distinction therein, but whose works are thorns and briers. Abraham, on the
other hand, represents the ground that receives blessing from God; for it is written that
Melchizedek “BLESSED him and said, BLESSED be Abram of the Most High God,
Possessor of Heaven and earth” (Gen. 14:20). The circumstance that Melchizedek
“blessed” Abraham is recited in Hebrews 7:1.
The bringing forth by the earth of thorns and briers, is not a normal thing. It is
wholly abnormal, being the result of the curse which Adam, by his sin, brought upon the
ground. Indeed, it is the thing which specially bears witness to the fact that a curse rests
upon the ground. Therefore, we are confronted at this point with truth that is
fundamental, truth that lies at the very bottom of the evil state of human society. When
God set the earth in order for the occupation of mankind, He said, “Let the earth
BRING FORTH grass, the herb yielding seed, and the fruit tree yielding fruit after his
kind.” And God, after creating the man, put him in the garden to dress it and keep it.
Thus, so long as creation was in its normal state, the earth brought forth herbs, meet for
them by whom it was dressed. But when, by Adam, “sin entered the world” (Rom. 5:12),

264. God cursed the ground for his sake, and said, “Thorns also and thistles shall it BRING
FORTH unto thee” (Gen. 3:17-18).
The fact, therefore, that the ground brings forth thorns and briers is a testimony
that the man who dresses it is still under the dominion of sin and death. “Thorns also and
thistles shall it bring forth UNTO THEE,” that is, unto Adam, the natural man, now
indwelt by sin. So long as the earth is possessed and occupied by the race of Adam, the
natural man, it will bring forth thorns and briers. But when, in the age to come, creation
shall be delivered from the bondage of corruption into the liberty of the GLORY of the
children of God—those “born not of blood, nor of the will of the flesh, nor of the will of
man, but of God”—then it will no longer bring forth thorns and briers, but will yield
herbs meet for those by whom it is dressed.
The production of thorns and briers is, therefore, the characteristic of the natural
man, and of this present age. Hence, when the Second Man, the Lord out of Heaven,
came in the Body of His Flesh prepared for Him, wherein He offered Himself a Sacrifice
for SIN, He was crowned with THORNS, signifying that He Himself bore the curse.
Having borne the curse, He is qualified to deliver the purchased possession from the
effects of the curse. In the age to come He will wear, not the crown of thorns, but the
“many crowns” which show Him to be “the Blessed and only Potentate, the KING OF
KINGS, AND LORD OF LORDS"”(Rev. 19:12, 16; 1 Tim. 6:15). Therefore, the choice
now offered to the saints of God is between the age in which their Lord and Savior was
crowned with thorns, and that in which He will wear the many diadems.
The land of Canaan—the rest and the inheritance (Deut. 12:9) promised by the
Lord to the Israelites—is put before us as a type of the rest of God to come. God said of
that land, “But the land, whither ye go to possess it, is a land of hills and valleys and
DRINKETH WATER of the RAIN of HEAVEN” (Deut. 11:11). Thus it corresponds
to the ground described in Hebrews 6:7, “which drinketh in the rain that cometh oft upon
it.” It also represents the land which “receiveth blessing from God,” for the passage in
Deuteronomy continues: “A land which the Lord thy God careth for. The Eyes of the

265. Lord thy God are always upon it, from the beginning of the year, even unto the end of the
year” (Deut. 11:12). The promise of rain as symbolizing blessing from God is also given
in Deuteronomy 32:2: “My doctrine shall drop as the rain, My speech shall distil as the
dew, as the small rain upon the tender herb, and as showers upon the grass.” Also in
Deuteronomy 33:28: “Israel then shall dwell in safety alone: the fountain of Jacob shall
be upon a land of corn and wine; also His heavens shall drop down dew.”
The song of the vineyard in Isaiah 5 shows that, even under the best possible
conditions, the natural man cannot bring forth fruit that is meet for God. Israel was a
vineyard which the Lord Himself had planted, and which He tended. “For the vineyard
of the Lord of Hosts, is the house of Israel, and the men of Judah, His pleasant plant”
(Isa. 5:7). He chose for the site of His vineyard “a very fruitful hill, and He fenced it, and
gathered out the stones thereof, and planted it with the choicest vine, and built a tower in
the midst of it, and also made a wine press therein: and He looked that it should bring
forth grapes, and it brought forth wild grapes” (verse 2). There was nothing more that
He could have done for Israel; for He asks, “What could have been done more to My
vineyard, that I have not done in it?” (verse 4). After showing them His mighty works in
delivering them out of Egypt; after driving out their enemies from the Promised Land
and planting them therein; after giving them the law, and the covenants, and the
priesthood, and the sacrifices, and the promises; after sending His prophets, “rising up
early and sending them,” to call them from their evil ways, what was there more that He
could have done to His vineyard? We may take as a concise explanation of this parable
the brief statement found in Hebrews 7:19, “For the law made nothing perfect,” literally,
brought nothing to full-growth; or that in Romans 8:3-4, “For what the law COULD
NOT DO, in that it was WEAK THROUGH (because of) THE FLESH, God, sending
His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh (in
order), that the righteous requirement of the law might be fulfilled in us who walk, not
after the flesh, but after the Spirit.”
The reason for the failure of Israel, even under the holy law of God, to produce
the fruits of righteousness, is the condition of “the flesh.” It was because of the hopeless

266. corruption of human nature that the Lord of the vineyard “looked for judgment, but
behold, oppression; for righteousness, but behold a cry” (Isa. 5:7).
Therefore, the Lord pronounced judgment, saying, “And now, go to; I will tell you
what I will do to My vineyard. I will take away the hedge thereof, and it shall be eaten up;
and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it
shall not be pruned nor digged: but there shall come up BRIERS and THORNS; I will
also command the clouds that they RAIN NO RAIN UPON IT” (Isa. 5:5-6). This
passage connects the song of the vineyard with the sixth of Hebrews. Moreover, the Lord
Himself applied the song of the vineyard in Matthew 21:33-45. That Scripture contains
the parable of the vineyard, and the Lord, in uttering that parable, uses almost the
identical words of Isaiah 5 in describing the vineyard. The parable shows that the Lord’s
judgment on His vineyard was put into execution only after God had sent unto them His
Son, saying, “They will reverence My Son”; but the husbandmen, when they saw Him,
said, “This is the Heir; come, let us kill Him, and seize on His inheritance.” And the
parable also shows that the “inheritance” is the Kingdom of God; for the Lord said,
“Therefore say I unto you, The Kingdom of God shall be taken from you, and given to a
nation BRINGING FORTH THE FRUITS THEREOF.”
So Israel became, and still remains, as ground that is rejected, that is nigh to a
curse, bringing forth thorns and briers, whose end is to be burned. The hedge has been
broken down, and the children of Israel have been scattered among the nations of the
earth, to take part in their unprofitable doings.
But deliverance from the curse is promised to them through the Son of God,
coming to His vineyard, and submitting Himself to the wicked will of the husbandmen,
and being Himself made a curse. In Isaiah 53, He is described as the Lamb brought to
the slaughter, wounded for our transgressions, bruised for our iniquities, and pouring out
His Soul unto death. Then in Isaiah 55, is described the deliverance accomplished and
through the Cross of the Redeemer, when “the mountains and the hills shall break
forth—into singing, and all the trees of the field shall clap their hands. Instead of THE

267. THORN shall come up the fir tree, and instead of THE BRIER shall come up the myrtle
tree; and it shall be to the Lord for a name, and for an everlasting sign that shall not be
cut off” (Isa. 5:12-13). That will be also a time of the rain coming down, as indicated by
verse 10: “As the rain cometh down, and the snow from heaven, and returneth not
thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed
to the sower, and bread to the eater.” This speaks of a land that receives blessing from
God, drinking in the rain that cometh oft upon it, and bringeth forth, in place of thorns
and briers, herbs meet for them by whom it is dressed.
The Epistle to the Hebrews gives the names of a number of persons who were
true pilgrims, holding fast their confession to the end. In contrast with these, but one
person is named. That unenviable prominence is given to Esau. His case, therefore, calls
for special consideration. What is related of Esau in Hebrews is that he so lightly
esteemed his birthright as to sell it for one morsel of food; and that afterwards, when he
would have “inherited THE BLESSING, he was REJECTED: for he found no place for
repentance, though he sought it carefully with tears” (Heb. 12:16-17).
Esau, therefore, is the Divinely chosen type of those who prefer the immediate
gratification of the natural appetite to “the blessing” for which the heir must “wait.”
Hence, he became like the ground that receives no “blessing” from God; but is
“rejected.”
On the other hand, we read in Genesis 27 that Isaac, in blessing Jacob, supposing
him to be Esau, said, “See, the smell of my son is as the smell of a field which the Lord
hath BLESSED: therefore, God give thee of the DEW OF HEAVEN, and the fatness of
the earth, and plenty of corn and wine” (Gen. 27:27-28).
Believers are children of God, being “born of God” (Jn 1:12). They have
therefore a birthright, as Esau had; but like Esau, they may hold their birthright in such
light esteem as to forfeit it; and the way in which this great loss may be incurred—a loss
which, when it takes place, is absolutely irretrievable—is by choosing in their hearts the

268. things which the present age offers them for their immediate enjoyment, instead of the
things of the age to come, of which they have heard through the Word of God, but have
not seen as yet, and for which they must wait.
Upon reading the incidents recorded in the Book of Genesis concerning Esau and
Jacob, we should infer that, in respect of natural disposition or character, Esau was much
to be preferred to his brother Jacob. But Jacob was the true sojourner and pilgrim. We
see him journeying alone in the land promised to his fathers and to himself for an
inheritance, and lying down to sleep with a stone for a pillow (Gen. 28:10-15). And there
he sees the vision of a ladder set up on the earth, its top reaching to heaven, and the
angels of God ascending and descending. Thus is he marked as the heir of salvation, to
whom the angels are sent forth to minister; and the Lord God of Abraham and of Isaac
appears to him, and gives to him the land on which he lies, a lonely pilgrim. Moreover,
God adds this gracious word: “And behold, I am with thee, and will keep thee in all
places whither thou goest, and will bring thee again into this land; for I will not leave thee
until I HAVE DONE that which I have spoken to thee of.”
Jacob’s infirmities of character did not defeat the purpose of God; for the “God
of Jacob” is the “God of all grace.” So may the God of peace work in us that which is
well pleasing in His sight through Jesus Christ, to Whom be glory for ever.
We may follow Jacob in his pilgrimage and see the Hand of God dealing with him,
often by means of sore affliction, but surely accomplishing thereby that which He had
purposed. And so when Jacob, many years after, stands before Pharaoh, the ruler of the
world, it is as a confessed pilgrim and the descendant of pilgrims; for this is his
confession, “The days of the years of my PILGRIMAGE, are an hundred and thirty
years: few and evil have the days of the years of my life been, and have not attained unto
the days of the years of the life of my fathers in the days of their pilgrimage” (Gen. 47:9).
Nevertheless, Jacob, though a confessed pilgrim on earth, took no blessing from
Pharaoh. On the contrary, “Jacob blessed Pharaoh, and went out from before Pharaoh”
(verse 10); “And without all contradiction, the less is blessed of the better” (Heb. 7:7).

269. And finally, it is recorded of Jacob, that he, “by faith, when he was dying, blessed
both the sons of Joseph, and worshipped, leaning upon the top of his staff” (Heb. 11:21).
Thus Jacob was, at the very end, a worshipping pilgrim, for, even when he was dying, he
still leaned upon the pilgrim’s staff, worshipping God, and speaking of things not seen as
yet.
The forty-ninth chapter of Genesis contains the last words of Jacob to his twelve
sons. In one of the most beautiful, powerful, and sublime passages in all the Bible, he
tells that which shall befall them in the last days. In it he speaks of the Shepherd and the
Stone of Israel, of Shiloh, of the Scepter, and of the Lion of the tribe of Judah. In the
very midst of this great prophecy he confesses himself a true pilgrim in these words: “I
have WAITED FOR THY SALVATION, O Lord.” That was what he had
accomplished, “I have waited.” It is like the confession of Paul, “I have kept the faith.”
God’s grace had triumphed over the stubbornness of nature, and had fashioned even out
of crafty Jacob, the supplanter, a true pilgrim; insomuch that from his lips, we get the first
mention in all Scripture of the Salvation of God.
Surely, there is great encouragement here for the Lord’s pilgrims.
9999 Even though we speak like this, dear friends, weEven though we speak like this, dear friends, weEven though we speak like this, dear friends, weEven though we speak like this, dear friends, we
are convinced of better things in YOUR caseare convinced of better things in YOUR caseare convinced of better things in YOUR caseare convinced of better things in YOUR case————thethethethe
things that have to do with salvation.things that have to do with salvation.things that have to do with salvation.things that have to do with salvation.

270. BARNES, "BARNES, "BARNES, "BARNES, "But, beloved, we are persuaded better thingsBut, beloved, we are persuaded better thingsBut, beloved, we are persuaded better thingsBut, beloved, we are persuaded better things ---- We confidently hope for better
things respecting you. We trust that you are true Christians; that you will produce the proper
fruits of holiness; that you will be saved. “Things that accompany salvation.” Things that pertain
to salvation. The Greek phrase here means, “near to salvation,” or things that are conjoined with
salvation. So Coverdale renders it, “and that salvation is nigher.” The form of expression seems
to refer to what was said in Heb_6:8. The land overrun with briars was “nigh” to cursing; the
things which Paul saw in them were “nigh” to salvation. From this verse it is evident:
(1) That the apostle regarded them as sincere Christians; and,
(2) That he believed they would not fall away.
Though he had stated what must be the inevitable consequence if Christians “should”
apostatize, yet he says that in their case he had a firm conviction that it would not occur. There is
no inconsistency in this. We may be certain that if a man should take arsenic it would kill him;
and yet we may have the fullest conviction that he will not do it. Is not this verse a clear proof
that Paul felt that it was certain that true Christians would never fall away and be lost? If he
supposed that they might, how could he be persuaded that it would not happen to them? Why
not to them as well as to others? Hence, learn that while we assure people that if they should fall
away they would certainly perish we may nevertheless address them with the full persuasion that
they will be saved.
CLARKE, "CLARKE, "CLARKE, "CLARKE, "But, belovedBut, belovedBut, belovedBut, beloved ---- Here he softens what he had before said; having given them the
most solemn warning against apostasy, he now encourages them to persevere, commends the
good that is in them, and excites them to watchfulness and activity.
Better things of youBetter things of youBetter things of youBetter things of you ---- Than that you shall resemble that unfruitful ground that can be
improved by no tillage, and is thrown into waste, and is fit only for the beasts of the forests to
roam in.
Things that accompany salvationThings that accompany salvationThings that accompany salvationThings that accompany salvation ---- ‫ףשפחסיבע‬ ‫וקןלוםב‬ ‫·װב‬ Things that are suitable to a state of
salvation; you give proofs still that you have not, whatever others have done, departed from the
living God. Several of your brethren have already apostatized, and the whole nation is in a state

271. of rebellion against God; and, in consequence of their final rejection of Christ and his Gospel,
are about to be finally rejected by God. They must meet with destruction; they have the things
that are suitable to, and indicative of, a state of reprobation; the wrath of God will come upon
them to the uttermost; but, while they meet with destruction, you shall meet with salvation. It is
worthy of remark, that no genuine Christian perished in the destruction of Jerusalem; they all,
previously to the siege by Titus, escaped to Pella, in Coelosyria; and it is as remarkable that not
one Jew escaped! all either fell by the sword, perished by famine, or were led into captivity!
According to their own imprecation, His blood be upon us and our children, God visited and
avenged the innocent blood of Christ upon them and upon their posterity; and they continue to
be monuments of his displeasure to the present day.
GILL, "GILL, "GILL, "GILL, "But, beloved, we are persuaded better things of youBut, beloved, we are persuaded better things of youBut, beloved, we are persuaded better things of youBut, beloved, we are persuaded better things of you,.... The apostle addresses the
believing Hebrews, as "beloved"; being beloved by the Lord, not as the descendants of Abraham,
but as the elect of God, and so as loved with an everlasting love; and which might be known to
themselves, by its being shed abroad in their hearts, and by their being called by grace, and by
their love to him, and to his people: and from hence they might conclude they should not fall
away, as the apostates before spoken of; since, in consequence of being beloved by God, they
were chosen in Christ unto salvation; Christ was given to die for them; they had the Spirit sent
down into their hearts; they were justified, pardoned, and adopted; nor could they be separated
from the love of God: and the apostle also so calls them, because they were beloved by him, not
merely as being his countrymen, but as saints: and this he says to testify his affection to them; to
show that what he said was not from hatred of them, or prejudice to them; and that his
exhortations, cautions, and reproofs, might be better taken; and particularly that they might
credit what he here says, that he was "persuaded better things" of them, than what he had said of
others in Heb_6:4 even such as are expressed in Heb_6:10 he was persuaded they had the true
grace of God; whereas the above mentioned persons had only gifts, when in the height of their
profession; and the least degree of grace is better than the greatest gifts men can be possessed of:
grace makes a man a good man, not gifts; a man may have great gifts and not be a good man;
grace is useful to a man's self, gifts are chiefly useful to others; grace makes men fruitful, when
gifts leave them barren in the knowledge of Christ; grace is lasting, when gifts fail, and cease and
vanish away; grace will abide the fire of persecution, when gifts will not; grace is saving, gifts are
not:

272. and things that accompany salvationand things that accompany salvationand things that accompany salvationand things that accompany salvation; which enter into salvation; are ingredients in it, and parts
of it, and with which salvation is connected; such as faith, love, &c. or which mutually touch or
follow one another in the chain of salvation; as to be predestinated, justified, called, adopted,
sanctified, and, at last, glorified:
though we thus speakthough we thus speakthough we thus speakthough we thus speak; concerning others, as in the preceding verses: the hard things spoken by
him of some, were consistent with such persuasions in general; for there might be some among
them to whom the aforesaid characters belonged; and saying such things might be a means to
make others watchful and careful.
HENRY, "HENRY, "HENRY, "HENRY, " He freely and openly declares the good hope he had concerning them, that they
would endure to the end: But beloved, we are persuaded better things of you, Heb_6:9. Observe,
1. There are things that accompany salvation, things that are never separated from salvation,
things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The
things that accompany salvation are better things than ever any hypocrite or apostate enjoyed.
They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom
nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of
whose salvation they have good hopes. And those who have in themselves good hopes, as to their
eternal salvation, should yet consider seriously how fatal a disappointment it would be if they
should fall short. Thus they are to work out their salvation with fear and trembling.
JAMISON, "JAMISON, "JAMISON, "JAMISON, "belovedbelovedbelovedbeloved — appositely here introduced; LOVE to you prompts me in the strong
warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate
better things of you; Greek “the things which are better”; that ye are not thorn-bearing, or nigh
unto cursing, and doomed unto burning, but heirs of salvation in accordance with God’s
faithfulness (Heb_6:10).
we are persuadedwe are persuadedwe are persuadedwe are persuaded — on good grounds; the result of proof. Compare Rom_15:14, “I myself am
persuaded of you, my brethren, that ye are full of goodness.” A confirmation of the Pauline
authorship of this Epistle.
things that accompanythings that accompanythings that accompanythings that accompany — Greek, “things that hold by,” that is, are close unto “salvation.”
Things that are linked unto salvation (compare Heb_6:19). In opposition to “nigh unto cursing.”
thoughthoughthoughthough — Greek, “if even we thus speak.” “For it is better to make you afraid with words, that
ye may not suffer in fact.”

273. CALVIN, "CALVIN, "CALVIN, "CALVIN, "9999.But we are persuaded, etc. As the preceding sentences were like.But we are persuaded, etc. As the preceding sentences were like.But we are persuaded, etc. As the preceding sentences were like.But we are persuaded, etc. As the preceding sentences were like
thunderbolts, by which readers might have been struck dead, it was needful to mitigatethunderbolts, by which readers might have been struck dead, it was needful to mitigatethunderbolts, by which readers might have been struck dead, it was needful to mitigatethunderbolts, by which readers might have been struck dead, it was needful to mitigate
this severity. He therefore says now, that he did not speak in this strain, as though hethis severity. He therefore says now, that he did not speak in this strain, as though hethis severity. He therefore says now, that he did not speak in this strain, as though hethis severity. He therefore says now, that he did not speak in this strain, as though he
entertained such an opinion of them. And doubtless whosoever wishes to do good byentertained such an opinion of them. And doubtless whosoever wishes to do good byentertained such an opinion of them. And doubtless whosoever wishes to do good byentertained such an opinion of them. And doubtless whosoever wishes to do good by
teaching, ought so to treat his disciples as ever to add encouragement to them ratherteaching, ought so to treat his disciples as ever to add encouragement to them ratherteaching, ought so to treat his disciples as ever to add encouragement to them ratherteaching, ought so to treat his disciples as ever to add encouragement to them rather
than to diminish it, for there is nothing that can alienate us more from attending to thethan to diminish it, for there is nothing that can alienate us more from attending to thethan to diminish it, for there is nothing that can alienate us more from attending to thethan to diminish it, for there is nothing that can alienate us more from attending to the
truth than to see that we are deemed to be past hope. The Apostle then testifies that hetruth than to see that we are deemed to be past hope. The Apostle then testifies that hetruth than to see that we are deemed to be past hope. The Apostle then testifies that hetruth than to see that we are deemed to be past hope. The Apostle then testifies that he
thus warned the Jews, because he had a good hope of them, and was anxious to leadthus warned the Jews, because he had a good hope of them, and was anxious to leadthus warned the Jews, because he had a good hope of them, and was anxious to leadthus warned the Jews, because he had a good hope of them, and was anxious to lead
them to salvation. We hence conclude, that not only the reprobate ought to bethem to salvation. We hence conclude, that not only the reprobate ought to bethem to salvation. We hence conclude, that not only the reprobate ought to bethem to salvation. We hence conclude, that not only the reprobate ought to be
reproved severely and with sharp earnestness, but also the elect themselves, even thosereproved severely and with sharp earnestness, but also the elect themselves, even thosereproved severely and with sharp earnestness, but also the elect themselves, even thosereproved severely and with sharp earnestness, but also the elect themselves, even those
whom we deem to be the children of God.whom we deem to be the children of God.whom we deem to be the children of God.whom we deem to be the children of God.
With this passage we may profitably compare what is said in Hebrews 10:26-29: “For if
we sin willfully after that we have received the knowledge of the truth (i.e., have become
enlightened), there remaineth no more sacrifice for sins, but a certain fearful looking for
of judgment and fiery indignation, which shall devour the adversaries” (as the thorns and
briers will be consumed by the flames). But though the Apostle thus speaks in the
plainest terms of the consequences of willfully turning back, he says, “But we are not of
those drawing back unto destruction, but of them who are OF FAITH TO THE
SAVING OF THE SOUL” (Heb. 10:39). The word “perdition” in the A.V., should read
“destruction.” There is no perdition for the saint; but there may be “destruction” (which
signifies great and irreparable loss), as the Scriptures already cited abundantly and
clearly testify. Mauro
SPURGEON, “Before we begin, however, let us just make this caution. When
the Apostle speaks of virtues and of graces, he calls them "things that
accompany Salvation," not things which cause it. Our faith does not cause
Salvation, nor our hope, nor our love, nor our good works; they are things

274. which attend it as its guard of honor. The origin of Salvation lies alone in the
sovereign will of God the Father; in the infinite efficacy of the blood of Jesus—
God the Son, and in the divine influence of God the Holy Spirit. There are,
however, "things that accompany Salvation." Picture then to yourselves the
march of some ancient monarch through his territory. We read stories of
eastern monarchs in the olden time, that seem more like romance than reality;
when they marched with thousands of flying banners and with all kinds of
riches borne with them. Now you are to take that as the basis of my figure and
suppose Salvation to be the sacred treasure which is being carried through the
world, with guards before and guards behind, to accompany it on its journey.
Now see those that follow Salvation. As there were fair bright cherubs that
walked in front of it—you remember still their names—Humility, Repentance,
Prayer, and a tender Conscience—there are four that follow it, and march in
solemn pomp into the sinner's heart. The first of these is Gratitude—always
singing, "Bless the Lord O my soul, and all that is within me bless his holy
name." And then Gratitude lays hold upon its son's hand; the name of that son
is Obedience. "O my master, "saith the hears, "thou hast done so much for me;
I will obey thee"—
"Help me to run in thy commands,
'Tis a delightful road;
Nor let my heart, nor hands, nor feet,
Offend against my God."
In company with this fair grace is one called Consecration—a pure white spirit
that hath no earthliness; from its head to its foot it is all God's, and all gold.

275. Hear it speak—
"All that I am and all I have
Shall be for ever thine;
What e'er my duty bids me give,
My cheerful hands resign.
And if I might make some reserve,
And duty did not call,
I love my God with zeal so great,
That I would give him all."
Linked to this bright one, is one with a face Serene and solemn, called
Knowledge, "Then shall ye know when ye follow on to know the Lord." whose
that are saved understand mysteries, they know the love of Christ; they "know
him, whom to know is life eternal."
Now, have you these four? They are rather the successors of Salvation than the
heralds of it. "Oh yes," the believer can say, "I trust I have Gratitude.
Obedience, Consecration, and Knowledge." I will not weary you, but there are
three shining ones that follow after these four, and I must not forget them, for
they are the flower of them all. There is Zeal with eyes of fire, and heart of
flame a tongue that burneth, a hand that never wearies and limbs that never
tire. Zeal, that flies round the world with wings swifter than the lightning's
flash, and finds even then he-wings too tardy for her wish. Zeal, ever ready to
obey, resigning up itself for Christ, jealously affected always in a good thing.
This Zeal always dwells near one that is called Communion. This, sure, is the
goodliest of all the train; an angel spiritualised, an angel purified and made yet
more angelic, is Communion. Communion calls in secret on its God; its God in

276. secret sees. It is conformed to the image of Jesus; walks according to his
footsteps, and lays its head perpetually on his bosom. And as a necessary
consequence, on the other side of Communion—which with one hand lays
hold of Zeal, is Joy—joy in the Spirit. Joy, that hath an eye more flashing than
the world's merriment ever gave to mortal beauty, with light foot trips over hills
of sorrow, singing in the roughest ways, of faithfulness and love. Joy, like the
nightingale, sings in the dark, and can praise God in the tempest and shout his
high praises in the storm. This is indeed a fitting cherub to be in the rear of
Salvation. Do not forget these other three; they are after works of the Spirit,
they are high attainments—Zeal, Communion, and Joy.
Now I have almost done. Just in the rear is Perseverance, final, certain and
sure. Then there follows complete Sanctification, whereby the soul is purged
from every sin, and made as white and pure as God himself.
ROGER HAHN, “Though the author of Hebrews had given a very solemn warning in
verses 4-8 he hastens to explain that he does not think that any of them are such
apostates. He is convinced that better things applied to them. His goal was not to
discourage them but to warn and exhort them. That affection for his readers is revealed
in verse 9 when he called them belovedbelovedbelovedbeloved.... This is the first and only time the author used
this common Pauline word to address his readers. In verse 10 he appeals to the
righteousness of God. God was aware of and would not forgetnot forgetnot forgetnot forget their work and the lovework and the lovework and the lovework and the love
whichwhichwhichwhich they showed for his sake in serving the saintsshowed for his sake in serving the saintsshowed for his sake in serving the saintsshowed for his sake in serving the saints....
If Hebrews was written to the church at Rome they continued to serve. In about A.D. 170
the bishop of Corinth wrote the bishop of Rome, "This has been your custom from the
beginning, to do good in manifold ways to all the brothers, and to send contributions to
the many churches in every city, in some places relieving the poverty of the needy, and

277. ministering to the brothers in the mines." (Bruce, p. 151) Such a pattern of other-
centeredness does not arise from people who willfully reject Christ. The tragedy is that it
does not appear more frequently among Christians
STEDMAN, “There were certain evidences that convinced the writer of this letter that
the case was not one of embryo Christians being threatened with stillbirth. There had
been a true birth, he thinks, for he has seen unmistakable evidence of love and concern
for others, expressed in deeds of compassion. Not simply words but deeds, ministry, help
to others. This is the test the Lord has said he will look for. "Inasmuch as you did it unto
the least of these my brethren [unconsciously, unknowingly, out of a heart filled with
concern for me] you have done it unto me," {cf, Matt 25:40}.
But as the writer thinks of these dear Hebrew Christians he says, "Your life is so weak
and struggling. I am so anxious that you manifest an earnest, whole-souled, fervent
hunger to learn and to act and to stay with it!" That is the proven pattern of victory. That
is what those in the past have done, those who "by faith and patience inherit the
promises." The result will be the full assurance of hope. That is his theme for the next
section.
Do you live in uncertainty about your Christian faith? Are you constantly aware of a
vague sense of guilt and questioning? Do you have times of real, troubling doubt? Are
you still talking baby talk and drinking the milk of elementary things?
The word of the Holy Spirit from this great passage is, "Wake up! Get serious! Give full
attention to this. Nothing will ever be more important. Begin to practice what you know,
put it to work. And, as you do, you will discover that full assurance of hope that makes
others stop and look. Our age, our poor, restless, troubled, bedeviled age, is hungering
for the manifestation, the visible evidence, of the sons of God.

278. As before, Lord, these words have searched us, have found us out, have made us
to see ourselves. We thank you for that. We do not want to live behind unreal
facades, we do not want to be self-deceived. We thank you for telling us the truth
even though it may hurt, for we know that it is always to the end that we may be
healed. Grant that this may be true in the individual ministry of the Spirit to each
life. In Christ's name, Amen.
CHARLES SIMEON, "THE THINGS THAT ACCOMPANY SALVATION
Heb_6:9-11. But, beloved, we are persuaded better things of you, and things that
accompany salvation, though we thus speak. For God is not unrighteous to forget
your work and labour of love, which ye have shewed toward his name, in that ye
have ministered to the saints, and do minister. And we desire that every one of
you do shew the same diligence to the full assurance of hope unto the end.
WHOMSOEVER we address, it is needful that we use at times the language of
warning and admonition. For in a mixed assembly all are not alike upright: there
will always be found some tares amongst the wheat: and even the most upright
may derive benefit from counsels faithfully administered. Hence, in addressing the
believing Hebrews, St. Paul warned them against the danger of apostasy;
declaring, that, if they did not make a just improvement of the privileges they
enjoyed, they would bring upon themselves an aggravated condemnation. But did
he therefore conceive of them as hypocrites? No; he had a good opinion of their
state: “he was persuaded better things concerning them,” notwithstanding he thus
addressed them: yet, whilst he acknowledged with gratitude their active piety, he
urged them to abound in it more and more.
Under a similar persuasion in respect to many of you, and with similar desires in

279. reference to all, we proceed to point out,
1. What are those things which accompany salvation—
Many things there are which are common both to the hypocrite and the true
believer: but some things there are which belong to the true believer exclusively,
and which will assuredly issue in his everlasting happiness. Wherever there is
genuine love to the saints for Christ’s sake, there is salvation.
But to speak more particularly—
It must be a love to the saints as saints—
[There may be a strong attachment both to individuals and collective bodies,
without any thing beyond the workings of nature. A great variety of considerations
may give rise to the emotions of love, and the heart be as far from God as ever. Of
course the bare existence of this feeling towards our fellow-creatures can be no
just ground for concluding ourselves to be in a state of grace. Even love to the
saints may exist on grounds which do not prove it to be of divine origin. We may
love them because they are amiable in themselves, or kind to us, or an ornament
of the party to which they belong. But when we love them purely because they are
beloved of the Lord, and belong to him; when we love them as members of our
own body; as partakers of the same divine nature with ourselves; and as heirs of
the same glory; then we possess a grace which no hypocrite ever did possess; and
which is inseparably connected with the salvation of the soul.]

280. But this love must be operative and laborious—
[Our love must “not be in word and in tongue, but in deed and in truth:” it must be
such as “works and labours in ministering” to the welfare of the objects beloved.
Love of any kind is regarded as a mere pretence, if it exert not itself in such a way
as to evince its reality by a corresponding practice: and much more will our
pretensions to so high a principle as Christian love be deemed nugatory, if we
labour not to display its efficacy by a suitable conversation. The temporal and
spiritual comfort of the saints must be promoted by us to the uttermost. We are
not to be indifferent to the welfare of any: but, whilst we “do good unto all men,
we must do it especially unto the household of faith.” Nor must we do it merely
occasionally, when more urgent circumstances arise to remind us of our duty: we
must make it, as it were, our business to promote to the uttermost the edification
of the body of Christ in general, and of all its members in particular. Nor must we
shrink back from any “labour” that may be conducive to this end; or any sacrifice
that may be requisite to the attainment of it. And it is only when our love is thus
operative, that it approves itself to be a sure evidence of grace, and a certain
pledge of glory.]
There is yet one more ingredient in this love, namely, that it must be exercised
towards the saints for Christ’s sake—
[It must be “shewed towards the name of our God” as reconciled to us in Christ
Jesus. It is this which gives to love its chief excellence. Though the saints are
ostensible objects towards whom it is exercised, yet it must in reality terminate on
God in them. It is to him that every thing must be done: but as he personally is out
of our reach, we are to do it to them as his representatives. He is to be the one
great object in whom all our affections centre: and not being able to pour out our
ointment upon his head, we must, in testimony of the desires of our souls, pour it

281. out, as we are able, upon all his members.]
This principle so operating, most assuredly “accompanies salvation”—
[It is declared by our blessed Lord to be that whereby we may know to a certainty
our own conversion [Note: 1Jn_3:14.], and may be distinguished for his people by
all who behold us [Note: Joh_13:35.]. Moreover, if we live in the exercise of this
principle, we are assured by God himself, that “we shall never fall, but that an
abundant entrance shall be ministered unto us into the kingdom of our Lord and
Saviour Jesus Christ [Note: 2Pe_1:10-11.].” And so infallibly is the final salvation
of the soul connected with it, that every exercise of it shall be remembered, “not
so much as a cup of cold water given to a disciple in the name of a disciple, ever
falling short of its reward.” Indeed, God would consider himself as “unrighteous,
if he were to forget” to recompense these things in the eternal world. Not that any
works of ours can claim any recompence on the ground of merit: but, on the
ground of God’s promises, we may be assured that salvation shall be given to us,
if we live under the influence of this love: and we may expect it from him as a
merciful, a faithful, and a “righteous Judge [Note: 2Ti_4:8.].”]
Such being “the things that accompany salvation,” we proceed to shew,
II. Our duty in relation to them—
It is the duty of all to abound in them—

282. [It is supposed in the text that the believing Hebrews had both possessed and
exercised this love: indeed, it was from a persuasion of this that St. Paul was so
well satisfied of their being in a state of acceptance with God. And we too must
live under the habitual influence of this gracious principle, taking every occasion
to manifest it towards the saints in acts of kindness both to their bodies and their
souls. “We must walk in love, as Christ has loved us.”]
It is yet further our duty to persevere in these labours even “to the end”—
[We are “never to be weary of well doing:” never to think that we have done
enough; or rather, never to think we have done any thing, as long as any thing
remains to be done. We are not to be deterred by difficulties, nor to draw back on
account of disappointments. In extending our labours of love to all the saints, we
shall sometimes find that we mistake the characters of those whom we have
endeavoured to serve: but we must not on this account neglect or intermit our
duty. We may take the more care to discriminate between the different characters
of men; but must on no account refuse to give the children their meat, because
some portions of our bounty have been unwittingly wasted upon dogs. If any have
abused our kindness, the loss is their own: but if we neglect to shew kindness, the
loss is ours. We must never lay down the habit, but with our lives.]
In so acting we benefit ourselves no less than others—
[The exercise of love is, as has been observed, an evidence of grace, and as such,
a foundation of hope. And the more the acts of love are formed into a habit, the
livelier our hope becomes, till at last it grows into a “full assurance of hope.” We

283. must again say, that it is not on our actions as meritorious, that our hopes are
founded, but only as evidences of a true faith, and as evincing a state which God
has promised to reward. But, having these evidences, we may as assuredly hope
for glory, as if we saw the holy angels ready to bear our souls to the realms of
bliss. “God is love: and, if we resemble him in this world, we may well have
boldness in reference to the day of judgment [Note: 1Jn_4:16-17.].” “We know by
it infallibly that we are of the truth; and therefore may on safe grounds assure our
hearts before him [Note: 1Jn_3:19.].”]
Let me now, in applying this subject to ourselves, tell you,
1. What is my “persuasion” respecting you—
[Of many “I am persuaded,” that they have these “things that accompany
salvation.” Many manifest it in the whole of their life and conversation; and many
more would manifest it, if they had the same opportunities as are offered to others.
There can be no doubt but that the principle of love is deeply implanted in the
hearts of many, who from various circumstances are unable to display it as they
could wish. And we are assured, that God, who searcheth the heart, will bear
witness to them in the last day, as well as to those who were able to carry into
effect their good desires.
But, in reference to many, we have no such persuasion. Many do not even possess
those things which hypocrites and apostates may have; and much less “the things
which accompany salvation.” How many of you are there who have never “been
enlightened, never tasted of the heavenly gift, never been made partakers of the
Holy Ghost, never tasted of the good word of God, or the powers of the world to
come [Note: ver. 4, 5.].” Alas! beloved, what hope can ye enjoy? Your confidence
is altogether delusive, and will deceive you to your eternal ruin. But, where these
specious appearances have been found, there is in too many instances an entire

284. lack of that gracious principle of which the text speaks. The love that has been
exercised has been essentially defective in all its most distinguishing points: it has
not been to the saints as saints, but on account of some accidental circumstance
that has attended them: it has not been laborious and persevering, but has
displayed itself only in easier services, and on more partial or particular occasions:
and, above all, it has not originated altogether in love to God; or been exercised
simply for the glory of his name. What then must be my persuasion respecting
you? Must it not rather be, that, so far from possessing the things that accompany
salvation, you have as yet “no part or lot in this matter; but are yet in the gall of
bitterness and the bond of iniquity.” Beloved brethren, think of your danger ere it
be too late; and beg of God that you may rest in nothing short of true conversion,
and of that “hope which shall never make you ashamed.”]
2. What is my “desire” for you—
[Truly this accords with that of the Apostle Paul. On behalf of “every one of you,”
I would desire, that you should shew all diligence in the exercise of this grace; and
that you should CONTINUE in the exercise of it even “to the end:” like him also I
would desire it with all earnestness [Note: ἐ ð é è õ ì ï ῦ ì å í .].
I desire it, first, on your own account: for truly the exercise of love is a heaven
upon earth. “Love is of God; and he that dwelleth in love, dwelleth in God, and
God in him.” Look at the Christians that are full of doubts and fears; and you will
almost invariably find, that they are comparatively selfish, indolent, unprofitable
servants, and greatly defective both in love to man and in zeal for God. On the
other hand, look at the laborious and self-denying Christians, and you will find
almost invariably that they are happy in their own souls, and happy in their
prospects of the eternal world. For your own sakes therefore I would say, Live in
the constant exercise of love, and spare no pains to honour God and to benefit his
Church and people.

285. Next, I would desire it for the Church’s sake. How happy must that Church be,
where such is the employment of all its members! What peace, and love, and
harmony will prevail among them! What mutual edification will be found in all
their social intercourse! and with what joy will they go up together to the house of
God! Nor will the odour of their graces refresh themselves only; it will be fragrant
also in the nostrils of many who have never experienced any such emotions in
their own souls, and will cause them to say, We will go with you; for we perceive
that God is with you of a truth.
But, above all, I would desire it for the Lord’s sake, that he may be glorified; for
in comparison of this all other motives are weak and of no account [Note: 2Co_
9:11-14.]. If it be true that “herein is the Father glorified, that ye bear much fruit,”
it must be most eminently true, when that fruit is such as is described in our text.
Has the Lord Jesus Christ said, that “what we do unto the least of his Disciples,
we do it unto him;” what delight must he not feel in a Church where all the
members are vying with each other in the exercises of love? “When the spices of
his garden thus flow out, our Beloved will surely come into it, and eat his pleasant
fruits [Note: Son_4:16.].”
To all then of every description I say, “Walk in love: and, if ye have already begun
this heavenly course, labour to abound more and more [Note: If this be a Charity
Sermon, the particular object of the Charity may here be stated; and if it be not to
benefit saints, yet if it be to make saints, it will be no less pleasing in the sight of
God.].”]
10101010 God is not unjust; he will not forget your workGod is not unjust; he will not forget your workGod is not unjust; he will not forget your workGod is not unjust; he will not forget your work
and the love you have shown him as you have helpedand the love you have shown him as you have helpedand the love you have shown him as you have helpedand the love you have shown him as you have helped
his people and CONTINUE to help them.his people and CONTINUE to help them.his people and CONTINUE to help them.his people and CONTINUE to help them.
BARNES, "BARNES, "BARNES, "BARNES, "For God is not unrighteousFor God is not unrighteousFor God is not unrighteousFor God is not unrighteous ---- God will do no wrong. He will not forget or fail to
reward the endeavors of his people to promote his glory, and to do good. The meaning here is,

286. that by their kindness in ministering to the wants of the saints, they had given full evidence of
true piety. If God should forget that, it would be “unrighteous:
(1) Because there was a propriety that it should be remembered; and,
(2) Because it is expressly promised that it shall not fail of reward; Mat_10:42.
Your workYour workYour workYour work ---- Particularly in ministering to the wants of the saints.
Labour of loveLabour of loveLabour of loveLabour of love ---- Deeds of benevolence when there was no hope of recompense, or when love
was the motive in doing it.
Which ye have showed toward his nameWhich ye have showed toward his nameWhich ye have showed toward his nameWhich ye have showed toward his name ---- Toward him - for the word “name” is often used to
denote the person himself. They had showed that they loved God by their kindness to his people;
Mat_25:40, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have
done it unto me.
In that ye have ministered to the saintsIn that ye have ministered to the saintsIn that ye have ministered to the saintsIn that ye have ministered to the saints ---- You have supplied their wants. This may refer either
to the fact that they contributed to supply the wants of the poor members of the church (compare
the note on Gal_2:10), or it may refer to some special acts of kindness which they had shown to
suffering and persecuted Christians. It is not possible now to know to what particular acts the
apostle refers. We may learn.
(1) That to show kindness to Christians, because they are Christians, is an important evidence
of piety.
(2) It will in no case be unrewarded. God is not “unjust;” and he will remember an act of
kindness shown to his people - even though it be nothing but giving a cup of cold water.
CLARKE, "CLARKE, "CLARKE, "CLARKE, "God is not unrighteousGod is not unrighteousGod is not unrighteousGod is not unrighteous ---- God is only bound to men by his own promise: this
promise he is not obliged to make; but, when once made, his righteousness or justice requires
him to keep it; therefore, whatever he has promised he will certainly perform. But he has
promised to reward every good work and labor of love, and he will surely reward yours; God’s
promise is God’s debt.
Every good work must spring from faith in the name, being, and goodness of God; and every
work that is truly good must have love for its motive, as it has God for its end.
The word ‫ךןנןץ‬ ‫,פןץ‬ labor, prefixed to love, is wanting in almost every MS. and version of
importance. Griesbach has left it out of the text.
Ministered to the saintsMinistered to the saintsMinistered to the saintsMinistered to the saints ---- Have contributed to the support and comfort of the poor Christians

287. who were suffering persecution in Judea. As they had thus ministered, and were still ministering,
they gave full proof that they had a common cause with the others; and this was one of the things
that proved them to be in a state of salvation.
GILL, "GILL, "GILL, "GILL, "For God is not unrighteousFor God is not unrighteousFor God is not unrighteousFor God is not unrighteous,.... He is just and true, righteous in all his ways and works;
there is no unrighteousness nor unfaithfulness in him; and this the apostle makes a reason of his
strong persuasion of better things concerning the believing Hebrews; because he was well
satisfied of the good work upon them, and he was assured that God was not unrighteous and
unfaithful:
to forget your workto forget your workto forget your workto forget your work: which is not to be understood of any good work done by them, for these are
generally expressed in the plural number; and besides, these, if at all, are designed in the next
clause; moreover, external good works, or such as appear to men to be so, are performed by
hypocrites; nor can they be said to be better things, at least, not such as men are saved by: men
may fall from these; and supposing them intended, the merit of works cannot be established, as is
attempted from hence by the Papists; for the apostle could only consider them as fruits, not as
causes of salvation; they are imperfect, and cannot justify, and therefore cannot save; they do not
go before to procure salvation, but follow after, and, at most, but accompany; and though God
does remember and not forget them, this is owing to his grace, and not to their merit; God's
righteousness in remembering them regards not a debt of justice, but a point of faithfulness: but
this is to be understood of the work of God upon them, called in Scripture a good work, and the
work of faith; and is elsewhere joined, as here, with the labour of love; see 1Th_1:3 and this
might be called their work, not because wrought by them, but because it was wrought in them;
and the grace that came along with it was exercised by them: now from hence the apostle might
be persuaded of better things of them, even such as accompany salvation; since this work is a fruit
of everlasting and unchangeable love, and is itself immortal, and the beginning of eternal life;
and particularly faith is the effect of electing grace; shall never fail; is the means of the saints'
preservation; and is connected with everlasting salvation: it follows,
and labour of love, which ye have showed toward his nameand labour of love, which ye have showed toward his nameand labour of love, which ye have showed toward his nameand labour of love, which ye have showed toward his name; the word "labour" is omitted in the
Alexandrian copy, Vulgate Latin, Syriac, and Ethiopic versions: this may be understood either of
love to God, the name of God being put for himself; who is to be loved for his own sake, on
account of the perfections of his nature, as well as for the works of his hands; and which is to be

288. showed for the sake of glorifying him: and this love is laborious; it sets a man to work for God;
nor are any works to be regarded but what spring from love to God, and to his name; and from
hence the apostle might entertain a good hope of these persons, since their love to God was an
effect of God's love to them, is a part of the work of grace, and cannot be lost; all things work
together for good to such as love God; and these have a crown of life promised unto them: or
else it may be understood of love to the saints, as follows,
in that ye have ministered to the saints, and do ministerin that ye have ministered to the saints, and do ministerin that ye have ministered to the saints, and do ministerin that ye have ministered to the saints, and do minister; in seeking both their temporal and
spiritual good; and though all men in general are to be loved, yet especially the saints, who are set
apart by God, whose sins are expiated by Christ, and who are sanctified by the Spirit; and love to
them being laborious, and appearing in many instances, and this shown for the Lord's sake, for
his name's sake, might lead the apostle more strongly to conclude better things of them, even
things of a saving nature; since charity or love to the saints is better than gifts, and is the evidence
of grace, of passing from death to life, and of being the disciples of Christ; see 1Co_13:1.
HENRY, "HENRY, "HENRY, "HENRY, "He proposes arguments and encouragements to them to go on in the way of their
duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered
itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your
labour of love, Heb_6:10. Good works and labour proceeding from love to God are
commendable; and what is done to any in the name of God shall not go unrewarded. What is
done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward
for the labour of love must continue in it as long as they have ability and opportunity: You have
ministered to the saints, and you do minister; and we desire that every one of you do show the
same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full
assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full
assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable
by great diligence and perseverance to the end.
JAMISON, "JAMISON, "JAMISON, "JAMISON, "not unrighteousnot unrighteousnot unrighteousnot unrighteous — not unfaithful to His own gracious promise. Not that we
have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which
is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3)
all strength comes from God; but God has promised of His own grace to reward the good works
of His people (already accepted through faith in Christ); it is His promise, not our merits, which
would make it unrighteous were He not to reward His people’s works. God will be no man’s

289. debtor.
your workyour workyour workyour work — your whole Christian life of active obedience.
labour of lovelabour of lovelabour of lovelabour of love — The oldest manuscripts omit “labor of,” which probably crept in from 1Th_
1:3. As “love” occurs here, so “hope,” Heb_6:11, “faith,” Heb_6:12; as in 1Co_13:13 : the Pauline
triad. By their love he sharpens their hope and faith.
ye have showedye have showedye have showedye have showed — (Compare Heb_10:32-34).
toward his nametoward his nametoward his nametoward his name — Your acts of love to the saints were done for His name’s sake. The
distressed condition of the Palestinian Christians appears from the collection for them. Though
receiving bounty from other churches, and therefore not able to minister much by pecuniary
help, yet those somewhat better off could minister to the greatest sufferers in their Church in
various other ways (compare 2Ti_1:18). Paul, as elsewhere, gives them the utmost credit for their
graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat
begun to show itself.
COFFMAN,"For God is not unrighteous to forget your work and the love which ye
showed toward his name, in that ye minister unto the saints, and still do minister.
Things done to the Lord's servants are done to the Lord (Matthew 25:40); and by
distinguishing themselves in ministering to the needs of the saints, which they had done
and were CONTINUING to do, they were showing their love for God's name. From the
things said here, it is plain, as Milligan pointed out, that "the Hebrew brethren had been
culpably negligent in the study of God's word; but notwithstanding this, they had been
diligent in the works of benevolence."[8] The warning from this is pointed indeed.
Wonderful as works of benevolence assuredly are, pure benevolence, however lavish, is
no substitute for faithful adherence to the word and doctrine of Christ. In the present
society, wherein social and charitable PROGRAMS of every conceivable description are
held to be the first priority of Christian faith, it is sobering to observe that the true priority
lies with the word and doctrine. This was not a new principle introduced by the author of
Hebrews, because all of the apostles held that it was "not fit" that they "should forsake the
word of God and serve tables" (Acts 6:2).
CALVIN, "CALVIN, "CALVIN, "CALVIN, "10101010.For God is not unrighteous, etc. These words signify as much as though.For God is not unrighteous, etc. These words signify as much as though.For God is not unrighteous, etc. These words signify as much as though.For God is not unrighteous, etc. These words signify as much as though
he had said, that from good BEGINNINGS he hoped for a good end.he had said, that from good BEGINNINGS he hoped for a good end.he had said, that from good BEGINNINGS he hoped for a good end.he had said, that from good BEGINNINGS he hoped for a good end.
But here a difficulty arises, because he seems to say that God is bound by the servicesBut here a difficulty arises, because he seems to say that God is bound by the servicesBut here a difficulty arises, because he seems to say that God is bound by the servicesBut here a difficulty arises, because he seems to say that God is bound by the services
of men: “ am persuaded,” he says, “ to your salvation, because God cannot forget yourof men: “ am persuaded,” he says, “ to your salvation, because God cannot forget yourof men: “ am persuaded,” he says, “ to your salvation, because God cannot forget yourof men: “ am persuaded,” he says, “ to your salvation, because God cannot forget your

290. works.” He seems thus to build salvation on works, and to make God a debtor to them.works.” He seems thus to build salvation on works, and to make God a debtor to them.works.” He seems thus to build salvation on works, and to make God a debtor to them.works.” He seems thus to build salvation on works, and to make God a debtor to them.
And the sophists, who oppose the merits of works to the grace of God, make much ofAnd the sophists, who oppose the merits of works to the grace of God, make much ofAnd the sophists, who oppose the merits of works to the grace of God, make much ofAnd the sophists, who oppose the merits of works to the grace of God, make much of
this sentence, “ is not unrighteous.” For they hence conclude that it would be unjust forthis sentence, “ is not unrighteous.” For they hence conclude that it would be unjust forthis sentence, “ is not unrighteous.” For they hence conclude that it would be unjust forthis sentence, “ is not unrighteous.” For they hence conclude that it would be unjust for
him not to render for works the REWARD of eternal salvation. To this I briefly replyhim not to render for works the REWARD of eternal salvation. To this I briefly replyhim not to render for works the REWARD of eternal salvation. To this I briefly replyhim not to render for works the REWARD of eternal salvation. To this I briefly reply
that the Apostle does not here speak avowedly of the cause of our salvation, and thatthat the Apostle does not here speak avowedly of the cause of our salvation, and thatthat the Apostle does not here speak avowedly of the cause of our salvation, and thatthat the Apostle does not here speak avowedly of the cause of our salvation, and that
therefore no opinion can be formed from this passage as to the merits of works, northerefore no opinion can be formed from this passage as to the merits of works, northerefore no opinion can be formed from this passage as to the merits of works, northerefore no opinion can be formed from this passage as to the merits of works, nor
can it be hence determined what is due to works. The Scripture shows everywhere thatcan it be hence determined what is due to works. The Scripture shows everywhere thatcan it be hence determined what is due to works. The Scripture shows everywhere thatcan it be hence determined what is due to works. The Scripture shows everywhere that
there is no other fountain of salvation but the gratuitous mercy of God: and that Godthere is no other fountain of salvation but the gratuitous mercy of God: and that Godthere is no other fountain of salvation but the gratuitous mercy of God: and that Godthere is no other fountain of salvation but the gratuitous mercy of God: and that God
everywhere promises reward to works, this depends on that gratuitous promise, byeverywhere promises reward to works, this depends on that gratuitous promise, byeverywhere promises reward to works, this depends on that gratuitous promise, byeverywhere promises reward to works, this depends on that gratuitous promise, by
which he adopts us as his children, and reconciles us to himself by not imputing ourwhich he adopts us as his children, and reconciles us to himself by not imputing ourwhich he adopts us as his children, and reconciles us to himself by not imputing ourwhich he adopts us as his children, and reconciles us to himself by not imputing our
sins. Reward then is reserved for works, not through merit, but the free bounty of Godsins. Reward then is reserved for works, not through merit, but the free bounty of Godsins. Reward then is reserved for works, not through merit, but the free bounty of Godsins. Reward then is reserved for works, not through merit, but the free bounty of God
alone; and yet even this free reward of works does not take place, except we be firstalone; and yet even this free reward of works does not take place, except we be firstalone; and yet even this free reward of works does not take place, except we be firstalone; and yet even this free reward of works does not take place, except we be first
received into favor through the kind mediation of Christ.received into favor through the kind mediation of Christ.received into favor through the kind mediation of Christ.received into favor through the kind mediation of Christ.
We hence conclude, that God does not pay us a debt, but performs what he has ofWe hence conclude, that God does not pay us a debt, but performs what he has ofWe hence conclude, that God does not pay us a debt, but performs what he has ofWe hence conclude, that God does not pay us a debt, but performs what he has of
himself freely promised, and thus performs it, inasmuch as he pardons us and ourhimself freely promised, and thus performs it, inasmuch as he pardons us and ourhimself freely promised, and thus performs it, inasmuch as he pardons us and ourhimself freely promised, and thus performs it, inasmuch as he pardons us and our
works; nay, he looks not so much on our works as on his own grace in our works. It isworks; nay, he looks not so much on our works as on his own grace in our works. It isworks; nay, he looks not so much on our works as on his own grace in our works. It isworks; nay, he looks not so much on our works as on his own grace in our works. It is
on this ACCOUNT that he forgets not our works, because he recognizes himself andon this ACCOUNT that he forgets not our works, because he recognizes himself andon this ACCOUNT that he forgets not our works, because he recognizes himself andon this ACCOUNT that he forgets not our works, because he recognizes himself and
the work of his Spirit in them. And this is to be righteous, as the Apostle says, for hethe work of his Spirit in them. And this is to be righteous, as the Apostle says, for hethe work of his Spirit in them. And this is to be righteous, as the Apostle says, for hethe work of his Spirit in them. And this is to be righteous, as the Apostle says, for he
cannot deny himself. This passage, then, corresponds with that saying of Paul, “ whocannot deny himself. This passage, then, corresponds with that saying of Paul, “ whocannot deny himself. This passage, then, corresponds with that saying of Paul, “ whocannot deny himself. This passage, then, corresponds with that saying of Paul, “ who
has begun in you a good work will perfect it.” (Phi_has begun in you a good work will perfect it.” (Phi_has begun in you a good work will perfect it.” (Phi_has begun in you a good work will perfect it.” (Phi_1111::::6666.) For what can God find in us to.) For what can God find in us to.) For what can God find in us to.) For what can God find in us to
induce him to love us, except what he has first conferred on us? In short, the sophistsinduce him to love us, except what he has first conferred on us? In short, the sophistsinduce him to love us, except what he has first conferred on us? In short, the sophistsinduce him to love us, except what he has first conferred on us? In short, the sophists
are mistaken in imagining a mutual relation between God’ righteousness and theare mistaken in imagining a mutual relation between God’ righteousness and theare mistaken in imagining a mutual relation between God’ righteousness and theare mistaken in imagining a mutual relation between God’ righteousness and the
merits of our works, since God on the contrary so regards himself and his own gifts,merits of our works, since God on the contrary so regards himself and his own gifts,merits of our works, since God on the contrary so regards himself and his own gifts,merits of our works, since God on the contrary so regards himself and his own gifts,
that he carries on to the end what of his own goodwill he has begun in us, without anythat he carries on to the end what of his own goodwill he has begun in us, without anythat he carries on to the end what of his own goodwill he has begun in us, without anythat he carries on to the end what of his own goodwill he has begun in us, without any
inducement from anything we do; nay, God is righteous in recompensing works,inducement from anything we do; nay, God is righteous in recompensing works,inducement from anything we do; nay, God is righteous in recompensing works,inducement from anything we do; nay, God is righteous in recompensing works,
because he is true and faithful: and he has made himself a debtor to us, not by receivingbecause he is true and faithful: and he has made himself a debtor to us, not by receivingbecause he is true and faithful: and he has made himself a debtor to us, not by receivingbecause he is true and faithful: and he has made himself a debtor to us, not by receiving
anything from us; but as Augustine says, by freely promising all things. (anything from us; but as Augustine says, by freely promising all things. (anything from us; but as Augustine says, by freely promising all things. (anything from us; but as Augustine says, by freely promising all things. (101101101101))))
And labor of love, etc. By this he intimates that we are not to spare labor, if we desireAnd labor of love, etc. By this he intimates that we are not to spare labor, if we desireAnd labor of love, etc. By this he intimates that we are not to spare labor, if we desireAnd labor of love, etc. By this he intimates that we are not to spare labor, if we desire
to perform duty towards our neighbors; for they are not only to be helped by money,to perform duty towards our neighbors; for they are not only to be helped by money,to perform duty towards our neighbors; for they are not only to be helped by money,to perform duty towards our neighbors; for they are not only to be helped by money,

291. but also by counsel, by labor, and in various other ways. Great sedulity, then, must bebut also by counsel, by labor, and in various other ways. Great sedulity, then, must bebut also by counsel, by labor, and in various other ways. Great sedulity, then, must bebut also by counsel, by labor, and in various other ways. Great sedulity, then, must be
exercised, many troubles must be undergone, and sometimes many dangers must beexercised, many troubles must be undergone, and sometimes many dangers must beexercised, many troubles must be undergone, and sometimes many dangers must beexercised, many troubles must be undergone, and sometimes many dangers must be
encountered. Thus let him who would engage in the duties of love, prepare himself forencountered. Thus let him who would engage in the duties of love, prepare himself forencountered. Thus let him who would engage in the duties of love, prepare himself forencountered. Thus let him who would engage in the duties of love, prepare himself for
a life of labor. (a life of labor. (a life of labor. (a life of labor. (102102102102))))
He mentions in proof of their love, that they had ministered and were still ministeringHe mentions in proof of their love, that they had ministered and were still ministeringHe mentions in proof of their love, that they had ministered and were still ministeringHe mentions in proof of their love, that they had ministered and were still ministering
to the saints. We are hence reminded, that we are not to neglect to serve our brethren.to the saints. We are hence reminded, that we are not to neglect to serve our brethren.to the saints. We are hence reminded, that we are not to neglect to serve our brethren.to the saints. We are hence reminded, that we are not to neglect to serve our brethren.
By mentioning the saints, he means not that we are debtors to them alone; for our loveBy mentioning the saints, he means not that we are debtors to them alone; for our loveBy mentioning the saints, he means not that we are debtors to them alone; for our loveBy mentioning the saints, he means not that we are debtors to them alone; for our love
ought to expand and be manifested towards all mankind; but as the household of faithought to expand and be manifested towards all mankind; but as the household of faithought to expand and be manifested towards all mankind; but as the household of faithought to expand and be manifested towards all mankind; but as the household of faith
are especially recommended to us, peculiar attention is to be paid to them; for as love,are especially recommended to us, peculiar attention is to be paid to them; for as love,are especially recommended to us, peculiar attention is to be paid to them; for as love,are especially recommended to us, peculiar attention is to be paid to them; for as love,
when moved to do good, has partly a regard to God, and partly to our common nature,when moved to do good, has partly a regard to God, and partly to our common nature,when moved to do good, has partly a regard to God, and partly to our common nature,when moved to do good, has partly a regard to God, and partly to our common nature,
the nearer any one is to God, the more worthy he is of being assisted by us. In short,the nearer any one is to God, the more worthy he is of being assisted by us. In short,the nearer any one is to God, the more worthy he is of being assisted by us. In short,the nearer any one is to God, the more worthy he is of being assisted by us. In short,
when we acknowledge any one as a child of God, we ought to embrace him withwhen we acknowledge any one as a child of God, we ought to embrace him withwhen we acknowledge any one as a child of God, we ought to embrace him withwhen we acknowledge any one as a child of God, we ought to embrace him with
brotherly love.brotherly love.brotherly love.brotherly love.
By saying that they had ministered and were still ministering, he commended theirBy saying that they had ministered and were still ministering, he commended theirBy saying that they had ministered and were still ministering, he commended theirBy saying that they had ministered and were still ministering, he commended their
perseverance; which in this particular was very necessary; for there is nothing to whichperseverance; which in this particular was very necessary; for there is nothing to whichperseverance; which in this particular was very necessary; for there is nothing to whichperseverance; which in this particular was very necessary; for there is nothing to which
we are more prone than to weariness in wellwe are more prone than to weariness in wellwe are more prone than to weariness in wellwe are more prone than to weariness in well Hence it is, that though many are FOUNDHence it is, that though many are FOUNDHence it is, that though many are FOUNDHence it is, that though many are FOUND
ready enough to help their brethren, yet the virtue of constancy is so rare, that a largeready enough to help their brethren, yet the virtue of constancy is so rare, that a largeready enough to help their brethren, yet the virtue of constancy is so rare, that a largeready enough to help their brethren, yet the virtue of constancy is so rare, that a large
portion soon relax as though their warmth had cooled. But what ought constantly toportion soon relax as though their warmth had cooled. But what ought constantly toportion soon relax as though their warmth had cooled. But what ought constantly toportion soon relax as though their warmth had cooled. But what ought constantly to
stimulate us is even this one expression used by the apostle, that the love shown to thestimulate us is even this one expression used by the apostle, that the love shown to thestimulate us is even this one expression used by the apostle, that the love shown to thestimulate us is even this one expression used by the apostle, that the love shown to the
saints is shown towards the name of the Lord; for he intimates that God holds himselfsaints is shown towards the name of the Lord; for he intimates that God holds himselfsaints is shown towards the name of the Lord; for he intimates that God holds himselfsaints is shown towards the name of the Lord; for he intimates that God holds himself
indebted to us for whatever good we do to our neighbors, according to that saying,indebted to us for whatever good we do to our neighbors, according to that saying,indebted to us for whatever good we do to our neighbors, according to that saying,indebted to us for whatever good we do to our neighbors, according to that saying,
“ ye have done to one of the least of these,“ ye have done to one of the least of these,“ ye have done to one of the least of these,“ ye have done to one of the least of these,
ye have done to me,” (Mat_ye have done to me,” (Mat_ye have done to me,” (Mat_ye have done to me,” (Mat_25252525::::40404040;);););)
and there is also another,and there is also another,and there is also another,and there is also another,
“ that giveth to the poor lendeth to the Lord.”“ that giveth to the poor lendeth to the Lord.”“ that giveth to the poor lendeth to the Lord.”“ that giveth to the poor lendeth to the Lord.”

292. (Pro_(Pro_(Pro_(Pro_19191919::::17171717.).).).)
((((101101101101) Nothing can exceed the clearness and the truth of the preceding remarks.) Nothing can exceed the clearness and the truth of the preceding remarks.) Nothing can exceed the clearness and the truth of the preceding remarks.) Nothing can exceed the clearness and the truth of the preceding remarks.
The wordThe wordThe wordThe word ἄ‫היךןע‬‫היךןע‬‫היךןע‬‫היךןע‬ unrighteousness, is rendered by many, unmerciful or unkind. But theunrighteousness, is rendered by many, unmerciful or unkind. But theunrighteousness, is rendered by many, unmerciful or unkind. But theunrighteousness, is rendered by many, unmerciful or unkind. But the
reason for such a meaning is this: There are three kinds, we may say, of righteousnessreason for such a meaning is this: There are three kinds, we may say, of righteousnessreason for such a meaning is this: There are three kinds, we may say, of righteousnessreason for such a meaning is this: There are three kinds, we may say, of righteousness
———— that of the law, of love, and of promise. To act according to the law is to bethat of the law, of love, and of promise. To act according to the law is to bethat of the law, of love, and of promise. To act according to the law is to bethat of the law, of love, and of promise. To act according to the law is to be
righteous; to comply with what love requires, that is, to be kind and charitable, is to berighteous; to comply with what love requires, that is, to be kind and charitable, is to berighteous; to comply with what love requires, that is, to be kind and charitable, is to berighteous; to comply with what love requires, that is, to be kind and charitable, is to be
righteous, and hence almsgiving is called righteousness has often the meaning ofrighteous, and hence almsgiving is called righteousness has often the meaning ofrighteous, and hence almsgiving is called righteousness has often the meaning ofrighteous, and hence almsgiving is called righteousness has often the meaning of
faithfulness or mercy. Seefaithfulness or mercy. Seefaithfulness or mercy. Seefaithfulness or mercy. See 1111Jo_Jo_Jo_Jo_1:91:91:91:9. Therefore the meaning here is, that God is not so. Therefore the meaning here is, that God is not so. Therefore the meaning here is, that God is not so. Therefore the meaning here is, that God is not so
unrighteous as not to fulfill his promise. Hence the notion of merit is at once shown tounrighteous as not to fulfill his promise. Hence the notion of merit is at once shown tounrighteous as not to fulfill his promise. Hence the notion of merit is at once shown tounrighteous as not to fulfill his promise. Hence the notion of merit is at once shown to
be groundless.be groundless.be groundless.be groundless. ———— EdEdEdEd
With this passage we may profitably compare what is said in Hebrews 10:26-29: “For if
we sin willfully after that we have received the knowledge of the truth (i.e., have become
enlightened), there remaineth no more sacrifice for sins, but a certain fearful looking for
of judgment and fiery indignation, which shall devour the adversaries” (as the thorns and
briers will be consumed by the flames). But though the Apostle thus speaks in the
plainest terms of the consequences of willfully turning back, he says, “But we are not of
those drawing back unto destruction, but of them who are OF FAITH TO THE
SAVING OF THE SOUL” (Heb. 10:39). The word “perdition” in the A.V., should read
“destruction.” There is no perdition for the saint; but there may be “destruction” (which
signifies great and irreparable loss), as the Scriptures already cited abundantly and
clearly testify. Mauro
LOVE: Here is the first reference to love in this letter, and it is their love to God
expressed by their love to His people. We love God by loving people. The study of agape
love is very inportant, for it is the means by which we express our salvation and gratitude
to God.

293. I Cor.I Cor.I Cor.I Cor. 13131313::::4444----5555. Sometimes we love so selfishly that we smother. It is a love, not for. Sometimes we love so selfishly that we smother. It is a love, not for. Sometimes we love so selfishly that we smother. It is a love, not for. Sometimes we love so selfishly that we smother. It is a love, not for
the good of the one loved, but for the lover. It is like a little child clinging to thethe good of the one loved, but for the lover. It is like a little child clinging to thethe good of the one loved, but for the lover. It is like a little child clinging to thethe good of the one loved, but for the lover. It is like a little child clinging to the
kitten so hard it is about to lose all nine lives at once if it does not struggle tokitten so hard it is about to lose all nine lives at once if it does not struggle tokitten so hard it is about to lose all nine lives at once if it does not struggle tokitten so hard it is about to lose all nine lives at once if it does not struggle to
breathe. Immature love holds tightly but mature love is open hearted and wantsbreathe. Immature love holds tightly but mature love is open hearted and wantsbreathe. Immature love holds tightly but mature love is open hearted and wantsbreathe. Immature love holds tightly but mature love is open hearted and wants
the object of love to be free to be what they longed to be. God does not force us tothe object of love to be free to be what they longed to be. God does not force us tothe object of love to be free to be what they longed to be. God does not force us tothe object of love to be free to be what they longed to be. God does not force us to
receive His blessings. We are free to learn the hard way, or submit to His will.receive His blessings. We are free to learn the hard way, or submit to His will.receive His blessings. We are free to learn the hard way, or submit to His will.receive His blessings. We are free to learn the hard way, or submit to His will.
Agape is loving the unlovely. If you demand that people be like you and conformAgape is loving the unlovely. If you demand that people be like you and conformAgape is loving the unlovely. If you demand that people be like you and conformAgape is loving the unlovely. If you demand that people be like you and conform
to your values before you love them, your love is on the level of the world. Jesus said into your values before you love them, your love is on the level of the world. Jesus said into your values before you love them, your love is on the level of the world. Jesus said into your values before you love them, your love is on the level of the world. Jesus said in
Matt.Matt.Matt.Matt. 5555::::46464646, “For if you love those who love you, what reward have you? Do not even, “For if you love those who love you, what reward have you? Do not even, “For if you love those who love you, what reward have you? Do not even, “For if you love those who love you, what reward have you? Do not even
the tax collectors do the same?” In other words, even the Mafia and the most ungodlythe tax collectors do the same?” In other words, even the Mafia and the most ungodlythe tax collectors do the same?” In other words, even the Mafia and the most ungodlythe tax collectors do the same?” In other words, even the Mafia and the most ungodly
people love those who are like them. Agape love is on a higher level then this.people love those who are like them. Agape love is on a higher level then this.people love those who are like them. Agape love is on a higher level then this.people love those who are like them. Agape love is on a higher level then this.
There is a negative love. In II Pet.There is a negative love. In II Pet.There is a negative love. In II Pet.There is a negative love. In II Pet. 2222::::15151515 he writes of those gone astray following thehe writes of those gone astray following thehe writes of those gone astray following thehe writes of those gone astray following the
way of Balaam, “Who loved the wages of unrighteousness.” John the great Apostle ofway of Balaam, “Who loved the wages of unrighteousness.” John the great Apostle ofway of Balaam, “Who loved the wages of unrighteousness.” John the great Apostle ofway of Balaam, “Who loved the wages of unrighteousness.” John the great Apostle of
love recommends you do not exercise it at times. In I Johnlove recommends you do not exercise it at times. In I Johnlove recommends you do not exercise it at times. In I Johnlove recommends you do not exercise it at times. In I John 2222::::15151515 he says, “Do not lovehe says, “Do not lovehe says, “Do not lovehe says, “Do not love
the world or the things in the world.” There are degrees, for Matt.the world or the things in the world.” There are degrees, for Matt.the world or the things in the world.” There are degrees, for Matt.the world or the things in the world.” There are degrees, for Matt. 24242424::::12121212 says,says,says,says,
“Because iniquity will abound the Agape of many will grow cold.” There is both hot“Because iniquity will abound the Agape of many will grow cold.” There is both hot“Because iniquity will abound the Agape of many will grow cold.” There is both hot“Because iniquity will abound the Agape of many will grow cold.” There is both hot
and cold Agape. Rev.and cold Agape. Rev.and cold Agape. Rev.and cold Agape. Rev. 2222::::4444 has Jesus complaining, “But I have this against you, that youhas Jesus complaining, “But I have this against you, that youhas Jesus complaining, “But I have this against you, that youhas Jesus complaining, “But I have this against you, that you
have abandoned the Agape you had at first.”have abandoned the Agape you had at first.”have abandoned the Agape you had at first.”have abandoned the Agape you had at first.”
In LukeIn LukeIn LukeIn Luke 6666::::32323232 Jesus said, “For even sinners love those who love them.” In LukeJesus said, “For even sinners love those who love them.” In LukeJesus said, “For even sinners love those who love them.” In LukeJesus said, “For even sinners love those who love them.” In Luke
11111111::::43434343 we see bad love: “Woe to you Pharisees! For you love the best seats in thewe see bad love: “Woe to you Pharisees! For you love the best seats in thewe see bad love: “Woe to you Pharisees! For you love the best seats in thewe see bad love: “Woe to you Pharisees! For you love the best seats in the
synagogue.” In Johnsynagogue.” In Johnsynagogue.” In Johnsynagogue.” In John 3333::::19191919 we see, “Men love darkness rather than the light.” In Johnwe see, “Men love darkness rather than the light.” In Johnwe see, “Men love darkness rather than the light.” In Johnwe see, “Men love darkness rather than the light.” In John
12121212::::43434343 we read, “For they love the praise of men more than the praise of God.” II Tim.we read, “For they love the praise of men more than the praise of God.” II Tim.we read, “For they love the praise of men more than the praise of God.” II Tim.we read, “For they love the praise of men more than the praise of God.” II Tim.
4444::::10101010, “For Demas in love with his present world, has deserted me.” Jesus said,, “For Demas in love with his present world, has deserted me.” Jesus said,, “For Demas in love with his present world, has deserted me.” Jesus said,, “For Demas in love with his present world, has deserted me.” Jesus said,
“Therefore I tell you her sins which are many are forgiven, for she loved much, but he“Therefore I tell you her sins which are many are forgiven, for she loved much, but he“Therefore I tell you her sins which are many are forgiven, for she loved much, but he“Therefore I tell you her sins which are many are forgiven, for she loved much, but he
who is forgiven little loves little.”who is forgiven little loves little.”who is forgiven little loves little.”who is forgiven little loves little.”

294. 11111111 We want each of you to show this same diligenceWe want each of you to show this same diligenceWe want each of you to show this same diligenceWe want each of you to show this same diligence
to the very end, so that what you hope for may beto the very end, so that what you hope for may beto the very end, so that what you hope for may beto the very end, so that what you hope for may be
fully realized.fully realized.fully realized.fully realized.
BARNES, "BARNES, "BARNES, "BARNES, "And we desire that every one of youAnd we desire that every one of youAnd we desire that every one of youAnd we desire that every one of you ---- We wish that every member of the church
should exhibit the same endeavor to do good until they attain to the full assurance of hope. It is
implied here that the full assurance of hope is to be obtained by a persevering effort to lead a
holy life.
The same diligenceThe same diligenceThe same diligenceThe same diligence ---- The same strenuous endeavor, the same ardor and zeal.
To the full assurance of hopeTo the full assurance of hopeTo the full assurance of hopeTo the full assurance of hope ---- In order to obtain the full assurance of hope. The word
rendered “full assurance,” means firm persuasion, and refers to a state of mind where there is the
fullest conviction, or where there is no doubt; see Col_2:2; 1Th_1:5; Heb_10:22; compare Luk_
1:1; Rom_4:21; Rom_14:5; 2Ti_4:5, 2Ti_4:17, where the same word, in different forms, occurs.
Hope is a compound emotion (see the note on Eph_2:12), made up of an earnest “desire” for an
object, and a corresponding “expectation” of obtaining it. The hope of heaven is made up of an
earnest “wish” to reach heaven, and a corresponding “expectation” of it, or “reason to believe”
that it will be ours. The full assurance of that hope exists where there is the highest desire of
heaven, and such corresponding evidence of personal piety as to leave no doubt that it will be
ours.
To the endTo the endTo the endTo the end ---- To the end of life. The apostle wished that they would persevere in such acts of
piety to the end of their course, as to have their hope of heaven fully established, and to leave no

295. doubt on the mind that they were sincere Christians. Hence, learn:
(1) That full assurance of hope is to be obtained only by holy living.
(2) It is only when that is persevered in that it can be obtained.
(3) It is not by visions and raptures; by dreams and revelations that it can now be acquired, for
God imparts no such direct revelation now.
(4) It is usually only as the result of a life of consistent piety that such an assurance is to be
obtained. No man can have it who does not persevere in holy living, and they who do
obtain it usually secure it only near the end of a life of eminent devotedness to God.
God could impart it at once when the soul is converted, but such is the tendency of man to
indolence and sloth that even good people would then relax their efforts, and sit down contented,
feeling that they had now the undoubted prospect of heaven. As it is, it is held out as a prize to be
won - as that whose acquisition is to cheer us in our old age, when the warfare is over, and when
amidst the infirmities of years, and the near prospect of death, we need special consolation;
compare 2Ti_4:6-7.
CLARKE, "CLARKE, "CLARKE, "CLARKE, "We desireWe desireWe desireWe desire ----‫ֵניטץלןץלום‬ , We earnestly wish, that each person among you may
continue ‫,וםהויךםץףטבי‬ to manifest, exhibit to full view, the same diligence. There might be
reason to suspect that some, through fear of man, might not wish the good they did to be seen,
lest they also should suffer persecution. This would not comport with the generous, noble spirit
of the Gospel; the man who is afraid to let his decided attachment to God be known, is not far
from backsliding. He who is more afraid of man than he is of God Almighty, can have very little
religion. As the Church of Christ required all those who in these times embraced the Gospel to
be publicly baptized, those who submitted to this rite gave full proof that they were thoroughly
convinced of the truths of Christianity; and they gave this as a public pledge that they would be
faithful.
The same diligenceThe same diligenceThe same diligenceThe same diligence ---- They had an active faith and a labouring love, and the apostle wishes
them to persevere in both. They were diligent, very diligent, and he desires them to continue so.
To the full assurance of hope - ‫וכניהןע‬ ‫פחע‬ ‫נכחסןצןסיבם‬ ‫פחם‬ ‫סןע‬ “The full assurance of faith,”
says Mr. Wesley, “relates to present pardon; the full assurance of hope, to future glory: the
former is the highest degree of Divine evidence that God is reconciled to me in the Son of his
love; the latter is the same degree of Divine evidence, wrought in the soul by the same immediate
inspiration of the Holy Ghost, of persevering grace, and of eternal glory. So much as faith every

296. moment beholds with open face, so much, and no more, does hope see to all eternity. But this
assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given
immediately by the power of the Holy Ghost, and what none can have for another, but for
himself only.” We must not misapprehend these excellent sayings of this eminent man.
1. The person who has this full assurance of hope is he who not only knows and feels that his
sins are forgiven through Christ Jesus, but also that his heart is purified from all
unrighteousness, that the whole body of sin and death is destroyed, and that he is fully
made a partaker of the Divine nature. As without holiness, complete, entire holiness, no
man can see God: so, without this, none can scripturally or rationally hope for eternal
glory; it being a contradiction to profess to have the full assurance of hope to enjoy a state
and place for which the soul is conscious it is not prepared.
2. All that is said here must be understood as still implying the absolute necessity of
continuing in the same degree of grace from which this full assurance of hope is derived.
This full assurance, therefore, does not imply that the man will absolutely persevere to the
end; but that, if he do persevere in this same grace, he shall infallibly have an eternal glory.
There is no unconditional perseverance in the Scripture, nor can there be such in a state of
probation.
GILL, "GILL, "GILL, "GILL, "And we desire that everyone of you do show the same diligenceAnd we desire that everyone of you do show the same diligenceAnd we desire that everyone of you do show the same diligenceAnd we desire that everyone of you do show the same diligence,.... In the constant
exercise of the graces of faith and love, and in ministering to the necessities of the saints: there is
a spiritual labour, diligence, and industry to be used by the saints; and former diligence is a
motive to future; and is a means of attaining to full assurance, as appears by what follows; and
this is to be shown for the glory of God, for the evidence of the above graces, and for an example
and encouragement to other saints: and the persons addressed being "everyone", this shows the
apostle's impartiality in his exhortations, and served to remove all groundless suspicions in
particular persons; and the manner of his addressing them shows his hearty concern for their
welfare, his mildness and gentleness towards them, and his design to encourage them to go
forward; and that his exhortation might have the greater weight, he uses the plural "we"; and this
exhortation, put in this form, moreover shows that what he had said before had no tendency in
some things to encourage despair, or in others carelessness and indolence: and what he had in
view in the whole was, that they might arrive

297. to the full assurance of hope unto the endto the full assurance of hope unto the endto the full assurance of hope unto the endto the full assurance of hope unto the end; not only that they might keep up an hope, but attain
to the full assurance of it; as to interest in the love and grace of God; in the covenant of grace, its
blessings and promises; in God, as a covenant God and Father; in Christ, as a Saviour and
Redeemer; and as to the truth of the work of grace upon their souls, and their right and meetness
for the possession of eternal glory and happiness: the phrase, "unto the end", may either respect
the continuance of the grace of assurance; or refer to the showing forth of their diligence and
industry in ministering to the saints, as they had done, to the end of their lives.
JAMISON, "JAMISON, "JAMISON, "JAMISON, "AndAndAndAnd — Greek, “But.”
desiredesiredesiredesire — Greek, “earnestly desire.” The language of fatherly affection, rather than command.
every one of youevery one of youevery one of youevery one of you — implying that all in the Palestinian churches had not shown the same
diligence as some of those whom he praises in Heb_6:10. “He cares alike for great and small, and
overlooks none.” “Every one of them,” even those diligent in acts of LOVE (Heb_6:10), needed
to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE
unto the end. They needed, besides love, patient perseverance, resting on hope and faith (Heb_
10:36; Heb_13:7). Compare “the full assurance of faith,” Heb_10:22; Rom_4:21; 1Th_1:5.
unto the endunto the endunto the endunto the end — the coming of Christ.
COFFMAN, "And we desire that each one of you may show the same diligence unto the
fullness of hope even to the end: that ye be not sluggish, but imitators of them who
through faith and patience inherit the promises.
Each one of you stresses God's care of the individual and his concern that each and every
one of the believers should CONTINUE firmly in the way of truth. "The same diligence"
means that they were commanded to improve and expand their knowledge of the word of
God and to give it an equal priority and diligence to that they had bestowed upon their
works of benevolence. "Unto the fullness of hope" gives a glimpse of a subject that will
receive a more definite emphasis a little later in the chapter (Hebrews 6:19).
That ye be not sluggish is an exhortation against lethargy and laziness, a trait they had
sadly demonstrated in their neglect of studies in the word and teaching of the Master.
"Imitators of them" refers to the great patriarchs of the Old Testament, of whom the
author would speak so extensively in Hebrews 11, a discussion which is anticipated by
this reference to them. Other passages of the New Testament that counsel Christians to be
"imitators" are: "Be ye imitators of me even as I also am of Christ" (1 Corinthians 11:1);
"And ye become imitators of us and of the Lord" (1 Thessalonians 1:6); "For ye, brethren,
become imitators of the churches" (1 Thessalonians 2:14); and "Be ye therefore imitators
of God as beloved children" (Ephesians 5:1).

298. Faith and patience as joined here are actually twin virtues, because without patience, faith
is likely to wither and fall. Jesus said, "In your patience ye shall possess your souls" (Luke
21:19). "The promises" include all the wonderful things that God will do for his
redeemed; and what will he do? He will forgive people's sins when they accept and obey
him, bless them providentially in the present life, make all things work together for good
on their behalf, provide the earnest of the Holy Spirit within them as a pledge of eternal
life, comfort them in sorrows, strengthen them in weakness, illuminate them in darkness,
make the way of escape in their temptations, attend them through the Dark Valley, raise
them from the rottenness of the grave itself, cover their sins in judgment, and administer
to them an abundant entrance into the everlasting kingdom! Surely such promises are
worth the diligence and patience of faith as enjoined here
CALVIN, "CALVIN, "CALVIN, "CALVIN, "11111111.And we desire, etc. As he blended with exhortation, lest he should.And we desire, etc. As he blended with exhortation, lest he should.And we desire, etc. As he blended with exhortation, lest he should.And we desire, etc. As he blended with exhortation, lest he should
altogether grieve their minds; so he now freely reminds them of what was still wantingaltogether grieve their minds; so he now freely reminds them of what was still wantingaltogether grieve their minds; so he now freely reminds them of what was still wantingaltogether grieve their minds; so he now freely reminds them of what was still wanting
in them, lest his courtesy should appear to have in it any flattery. “ have made,” he says,in them, lest his courtesy should appear to have in it any flattery. “ have made,” he says,in them, lest his courtesy should appear to have in it any flattery. “ have made,” he says,in them, lest his courtesy should appear to have in it any flattery. “ have made,” he says,
“ love evident by many acts of kindness; it remains, however, that your faith should“ love evident by many acts of kindness; it remains, however, that your faith should“ love evident by many acts of kindness; it remains, however, that your faith should“ love evident by many acts of kindness; it remains, however, that your faith should
correspond with it; you have sedulously labored not to be wanting in your duties tocorrespond with it; you have sedulously labored not to be wanting in your duties tocorrespond with it; you have sedulously labored not to be wanting in your duties tocorrespond with it; you have sedulously labored not to be wanting in your duties to
men; but with no less earnestness it behooves you to make progress in faith, so as tomen; but with no less earnestness it behooves you to make progress in faith, so as tomen; but with no less earnestness it behooves you to make progress in faith, so as tomen; but with no less earnestness it behooves you to make progress in faith, so as to
manifest before God its unwavering and full certainty.”manifest before God its unwavering and full certainty.”manifest before God its unwavering and full certainty.”manifest before God its unwavering and full certainty.”
Now, by these words the Apostle shows that there are two parts in Christianity whichNow, by these words the Apostle shows that there are two parts in Christianity whichNow, by these words the Apostle shows that there are two parts in Christianity whichNow, by these words the Apostle shows that there are two parts in Christianity which
correspond with the two tables of the Law. Therefore, he who separates the one fromcorrespond with the two tables of the Law. Therefore, he who separates the one fromcorrespond with the two tables of the Law. Therefore, he who separates the one fromcorrespond with the two tables of the Law. Therefore, he who separates the one from
the other, has nothing but what is mutilated and mangled. And hence it appears whatthe other, has nothing but what is mutilated and mangled. And hence it appears whatthe other, has nothing but what is mutilated and mangled. And hence it appears whatthe other, has nothing but what is mutilated and mangled. And hence it appears what
sort of teachers they are who make no mention of faith, and enjoin only the duty ofsort of teachers they are who make no mention of faith, and enjoin only the duty ofsort of teachers they are who make no mention of faith, and enjoin only the duty ofsort of teachers they are who make no mention of faith, and enjoin only the duty of
honesty and uprightness towards men; nay, it is a profane philosophy, that dwells onlyhonesty and uprightness towards men; nay, it is a profane philosophy, that dwells onlyhonesty and uprightness towards men; nay, it is a profane philosophy, that dwells onlyhonesty and uprightness towards men; nay, it is a profane philosophy, that dwells only
on the outward mask of righteousness, if INDEED it deserves to be called philosophy;on the outward mask of righteousness, if INDEED it deserves to be called philosophy;on the outward mask of righteousness, if INDEED it deserves to be called philosophy;on the outward mask of righteousness, if INDEED it deserves to be called philosophy;
for it so unreasonably performs its own duties, that it robs God, to whom thefor it so unreasonably performs its own duties, that it robs God, to whom thefor it so unreasonably performs its own duties, that it robs God, to whom thefor it so unreasonably performs its own duties, that it robs God, to whom the
preeminence belongs, of his own rights. Let us then remember, that the life of apreeminence belongs, of his own rights. Let us then remember, that the life of apreeminence belongs, of his own rights. Let us then remember, that the life of apreeminence belongs, of his own rights. Let us then remember, that the life of a
Christian is not complete in all its parts, unless we attend to faith as well as to love.Christian is not complete in all its parts, unless we attend to faith as well as to love.Christian is not complete in all its parts, unless we attend to faith as well as to love.Christian is not complete in all its parts, unless we attend to faith as well as to love.
To the full assurance of hope, or, to the certainty of hope, etc. As they who professedTo the full assurance of hope, or, to the certainty of hope, etc. As they who professedTo the full assurance of hope, or, to the certainty of hope, etc. As they who professedTo the full assurance of hope, or, to the certainty of hope, etc. As they who professed
the Christian faith were distracted by various opinions, or were as yet entangled inthe Christian faith were distracted by various opinions, or were as yet entangled inthe Christian faith were distracted by various opinions, or were as yet entangled inthe Christian faith were distracted by various opinions, or were as yet entangled in
many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillatemany superstitions, he bids them to be so fixed in firm faith, as no longer to vacillatemany superstitions, he bids them to be so fixed in firm faith, as no longer to vacillatemany superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate

299. nor be driven here and there, suspended between alternate winds of doubts. Thisnor be driven here and there, suspended between alternate winds of doubts. Thisnor be driven here and there, suspended between alternate winds of doubts. Thisnor be driven here and there, suspended between alternate winds of doubts. This
injunction is, however, APPLICABLE to all; for, as the truth of God is unchangeablyinjunction is, however, APPLICABLE to all; for, as the truth of God is unchangeablyinjunction is, however, APPLICABLE to all; for, as the truth of God is unchangeablyinjunction is, however, APPLICABLE to all; for, as the truth of God is unchangeably
fixed, so faith, which relies on him, when it is true, ought to be certain, surmountingfixed, so faith, which relies on him, when it is true, ought to be certain, surmountingfixed, so faith, which relies on him, when it is true, ought to be certain, surmountingfixed, so faith, which relies on him, when it is true, ought to be certain, surmounting
every doubt. It is a full assurance ,every doubt. It is a full assurance ,every doubt. It is a full assurance ,every doubt. It is a full assurance , ‫נכחסןצןס‬‫נכחסןצןס‬‫נכחסןצןס‬‫נכחסןצןס‬ᆴᆴᆴᆴ ‫ב‬‫ב‬‫ב‬‫ב‬))))103103103103 ) an undoubting persuasion, when the) an undoubting persuasion, when the) an undoubting persuasion, when the) an undoubting persuasion, when the
godly mind settles it with itself, that it is not right to call in question what God, whogodly mind settles it with itself, that it is not right to call in question what God, whogodly mind settles it with itself, that it is not right to call in question what God, whogodly mind settles it with itself, that it is not right to call in question what God, who
cannot deceive or lie, has spoken.cannot deceive or lie, has spoken.cannot deceive or lie, has spoken.cannot deceive or lie, has spoken.
The word hope, is here to be taken for faith, because of its affinity to it. The Apostle,The word hope, is here to be taken for faith, because of its affinity to it. The Apostle,The word hope, is here to be taken for faith, because of its affinity to it. The Apostle,The word hope, is here to be taken for faith, because of its affinity to it. The Apostle,
however, seems to have designedly used it, because he was speaking of perseverance.however, seems to have designedly used it, because he was speaking of perseverance.however, seems to have designedly used it, because he was speaking of perseverance.however, seems to have designedly used it, because he was speaking of perseverance.
And we may hence conclude how far SHORT of faith is that general knowledge whichAnd we may hence conclude how far SHORT of faith is that general knowledge whichAnd we may hence conclude how far SHORT of faith is that general knowledge whichAnd we may hence conclude how far SHORT of faith is that general knowledge which
the ungodly and the devils have in common; for they also believe that God is just andthe ungodly and the devils have in common; for they also believe that God is just andthe ungodly and the devils have in common; for they also believe that God is just andthe ungodly and the devils have in common; for they also believe that God is just and
true, yet they derive hence no good hope, for they do not lay hold on his paternal favortrue, yet they derive hence no good hope, for they do not lay hold on his paternal favortrue, yet they derive hence no good hope, for they do not lay hold on his paternal favortrue, yet they derive hence no good hope, for they do not lay hold on his paternal favor
in Christ. Let us then know that true faith is ever connected with hope.in Christ. Let us then know that true faith is ever connected with hope.in Christ. Let us then know that true faith is ever connected with hope.in Christ. Let us then know that true faith is ever connected with hope.
He said to the end, or perfection; and he said this, that they might know that they hadHe said to the end, or perfection; and he said this, that they might know that they hadHe said to the end, or perfection; and he said this, that they might know that they hadHe said to the end, or perfection; and he said this, that they might know that they had
not yet reached the goal, and were therefore to think of further progress. Henot yet reached the goal, and were therefore to think of further progress. Henot yet reached the goal, and were therefore to think of further progress. Henot yet reached the goal, and were therefore to think of further progress. He
mentioned diligence, that they might know that they were not to sit down idly, but tomentioned diligence, that they might know that they were not to sit down idly, but tomentioned diligence, that they might know that they were not to sit down idly, but tomentioned diligence, that they might know that they were not to sit down idly, but to
strive in earnest. For it is not a small thing to ascend above the heavens, especially forstrive in earnest. For it is not a small thing to ascend above the heavens, especially forstrive in earnest. For it is not a small thing to ascend above the heavens, especially forstrive in earnest. For it is not a small thing to ascend above the heavens, especially for
these who hardly creep on the ground, and when innumerable obstacles are in the way.these who hardly creep on the ground, and when innumerable obstacles are in the way.these who hardly creep on the ground, and when innumerable obstacles are in the way.these who hardly creep on the ground, and when innumerable obstacles are in the way.
There is indeed, nothing more difficult than to keep our thoughts fixed on things inThere is indeed, nothing more difficult than to keep our thoughts fixed on things inThere is indeed, nothing more difficult than to keep our thoughts fixed on things inThere is indeed, nothing more difficult than to keep our thoughts fixed on things in
heaven, when the whole power of our nature inclines downwards, and when Satan orheaven, when the whole power of our nature inclines downwards, and when Satan orheaven, when the whole power of our nature inclines downwards, and when Satan orheaven, when the whole power of our nature inclines downwards, and when Satan or
numberless devices draw us back to the earth. hence it is, that he bids us to beware ofnumberless devices draw us back to the earth. hence it is, that he bids us to beware ofnumberless devices draw us back to the earth. hence it is, that he bids us to beware ofnumberless devices draw us back to the earth. hence it is, that he bids us to beware of
sloth or effeminacy.sloth or effeminacy.sloth or effeminacy.sloth or effeminacy.
((((103103103103) This noun and the verb from which it comes, are peculiar to the new testament,) This noun and the verb from which it comes, are peculiar to the new testament,) This noun and the verb from which it comes, are peculiar to the new testament,) This noun and the verb from which it comes, are peculiar to the new testament,
but the latter is once used in the Sept., Ecc_but the latter is once used in the Sept., Ecc_but the latter is once used in the Sept., Ecc_but the latter is once used in the Sept., Ecc_8888::::11111111. The metaphor is taken from a ship in. The metaphor is taken from a ship in. The metaphor is taken from a ship in. The metaphor is taken from a ship in
full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea.full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea.full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea.full sail, or from a tree fully laden with fruit. Fullness or perfection is the general idea.
It is APPLIED to knowledge in Col_It is APPLIED to knowledge in Col_It is APPLIED to knowledge in Col_It is APPLIED to knowledge in Col_2222::::2222, and to faith in Heb_, and to faith in Heb_, and to faith in Heb_, and to faith in Heb_10101010::::22222222. It is also found. It is also found. It is also found. It is also found
once more inonce more inonce more inonce more in 1111Th_Th_Th_Th_1111::::5555, and is applied to the assurance with which the gospel was, and is applied to the assurance with which the gospel was, and is applied to the assurance with which the gospel was, and is applied to the assurance with which the gospel was

300. preached. It may be rendered certainly, or assurance, or full assurance. As a passivepreached. It may be rendered certainly, or assurance, or full assurance. As a passivepreached. It may be rendered certainly, or assurance, or full assurance. As a passivepreached. It may be rendered certainly, or assurance, or full assurance. As a passive
participle it means to be fully persuaded in Rom_participle it means to be fully persuaded in Rom_participle it means to be fully persuaded in Rom_participle it means to be fully persuaded in Rom_4444::::21212121, and in Rom_, and in Rom_, and in Rom_, and in Rom_14141414::::5555. See Appendix. See Appendix. See Appendix. See Appendix
Y.Y.Y.Y. ———— Ed.Ed.Ed.Ed.
BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "BIBLICAL ILLUSTRATOR, "The attainment of heavenThe attainment of heavenThe attainment of heavenThe attainment of heaven
I.I.I.I.
THE MEANS BY WHICH THE HAPPINESS OF HEAVEN MAY BE ATTAINED. “Faith
and patience.” Faith describes the sound state of the understanding in the perception and
application of religious truth; and patience denotes that calm fortitude of heart which enables us
to resist every seduction, and, at the call of faith, to hold onward undaunted in the path which
conscience prescribes. These virtues form, by their union, the perfection of the human character.
II.II.II.II. THE ENCOURAGEMENT TO EXERTION IN PURSUIT OF IT. “Followers of them who
… inherit the promises.” Faith and patience, like all other blessings, descend from heaven. They
are the gifts of God through Jesus Christ. But the use and improvement of them, from which
alone they become blessings to us, are left dependent on ourselves. Many motives concur to
excite our diligence in improving them; but there is a peculiar tenderness and force in that which
is suggested by the text. Through them the saints who have gone before us are now inheriting the
promises. This argument addresses at once our interest, our understanding, and the best
affections of our heart. It raises our view to the recompense of reward; it places before us a
visible proof that the attainment of this inheritance is not beyond the reach of men like us; it
warms within us the sentiment of generous emulation; and it attracts us onward by ties that are
dear as life to the virtuous soul—by the love of those whom death has consecrated in our
imagination, and by the ravishing prospect of rejoining them in heaven. (James Finlayson, D. D.)
Motives to diligenceMotives to diligenceMotives to diligenceMotives to diligence
Suppose every day a day of harvest; suppose it a market-day; suppose it a day wherein you are to
work in a golden mine; suppose it a ring which you are to engrave and enamel with your actions,
to be at night presented on God’s altar. (N. Caussin.)

301. Spiritual diligenceSpiritual diligenceSpiritual diligenceSpiritual diligence
I.I.I.I. THE CHARACTER OF THE PERSONS WHOM THE APOSTLE WAS AT THIS THE
ADDRESSING. They were converted characters. Christianity consists of three things—
knowledge, experience, and practice. These three things the persons whom the apostle was now
addressing evidently possessed. They were acquainted with the principles of religion, and had
tasted the heavenly gift.
II.II.II.II. THOSE BLESSINGS WHICH WERE HELD OUT TO THEIR ACCEPTANCE. “Let us go
on unto perfection”—such a perfection as was commanded by Christ, and which formed the
subject of the ministrations and preaching of the apostle.
1111.... I conceive this implies, comprehending as it does all the blessings of Christianity, a perfect
knowledge of Christian doctrine, that we should no longer be tossed to and fro by every wave
of the sea, but be settled in the faith of the Bible.
2222.... I conceive it implies also a perfect possession of all Christian graces, of which one is the
full assurance of hope, as in the text—“Resting in full assurance of hope in Christ.” I
conceive it implies also that perfect love that casteth out all fear.
3333.... It implies also the perfect performance of Christian duty.
4444.... It implies also entire sanctification to the will of God. In the Old Testament dispensation,
God promised that the day should come when He would sprinkle clean water on His
inheritance and make it clean; wen from all their filthiness and idols He would cleanse them:
when He would take from them hearts of stone and give them hearts of flesh, and write upon
the fleshly tables of their heart His law and commandments, that they might do them.
5555.... It implies the entire dedication of ourselves to God, doing all to the glory of God, looking
for the glorious appearance of Jesus Christ unto eternal life.
III.III.III.III. THE DILIGENCE WHICH IS REQUISITE IN ORDER TO THE ATTAINMENT OF
THIS HIGH AND HAPPY STATE OF CHRISTIAN EXPERIENCE. And here we shall have
to answer a query: If this be Christianity, how is it that we see so little of it in the world? The
answer is here: “Be not slothful, but followers of them who, through faith and patience, inherit
the promises.” These blessings, of which I have been speaking, are not given to idlers. Spiritual
sloth is incompatible with Christianity. Christianity is exhibited to us under the character—and a
strong figure it is—of a warfare, of a race in which a candidate for the prize is to put forth all his
energies. And what kind of diligence, then, is to be put forth on this occasion?

302. 1111.... “That you do show the same diligence” as they had shown in the commencement. Oh, let
the Christian continue to use the same diligence in his career which he did when he first
became awakened! Oh, what zeal, what energy, is evinced in young converts! Oh, the
sincerity, the loveliness, and the excellency of religious experience when they have perceived
their danger, and fled from it to Christ, and experienced somewhat of the consolations of the
Divine regard!
2222.... Thus, then, we are to use the same diligence-diligence proportioned to the end to be
obtained. We profess to be Christians: what, then, is the object proposed to us by a
profession of Christianity? Surely it is more than a name! Surely it is eternal life—it is to save
the deathless, immortal soul!
3333.... It is to be proportioned, not only to the blessings to be obtained, but to the evil to be
avoided. The evil to be avoided here is the everlasting loss of the soul, the punishment which
awaits disobedience to God throughout eternity!
4444.... There must be diligence, again, proportioned to the time allotted to us. How long have you
and I to live? How long will probation continue?
5555.... There must be diligence, again, proportionate to that which our enemies are using in
seeking our destruction. Are you ignorant of Satan’s devices? Does he ever slumber? Are not
his temptations, as well as his emissaries, countless?
6666.... There must be diligence, again, proportionate to the means that God giveth us for this
important end. God has given grace to every one of us; a measure of the Spirit is given to
every one to profit withal. We have the influences of the Holy Ghost, the grace of the Lord
Jesus Christ, the instituted ordinances of religion, and all the opportunities of drawing near
to God to receive continual strength of grace.
7777.... There must be diligence proportioned to our daily mercies. Our whole life is one
continued mercy. Our creation is a mercy. Then ought we not to be diligent in the service of
God, seeing that the mercies of God are so inexhaustible?
8888.... There must be diligence proportioned to the price paid for our redemption. “We are not
redeemed with silver and gold and corruptible things, but we are bought with a price.” Ought
we not- considering how valuable we are in the sight of God, considering at what we have
been estimated by Jehovah, who created us—to use diligence proportionate, that we rob not
God?

303. 9999.... There must be diligence, finally, in proportion to the relation in which we stand to God,
who is our Master, our Father, and our God; and in proportion to the accountability which
we must render up to Him in that awful and dreadful day to which we are hastening. (John
Hawtrey.)
Diligence in seeking salvationDiligence in seeking salvationDiligence in seeking salvationDiligence in seeking salvation
If in thought we compare the efforts of an excited crowd to enter some building, or to see some
remarkable sight, or to get some freely offered advantage; if we compare their earnestness with
what we observe to be the ordinary attitude of men concerning religion! How on the contrary we
observe apathy and delay! There is no pressing forward to enter in but rather an indolent
lounging outside the gates, as though we could pass in whenever we liked, and there was no need
for haste m the matter. Only a short time ago there came from America a curious account of the
government throwing open to settlement a tract of country which had before been closed to
white settlers. A certain day and hour was fixed on which emigrants might cross the boundary.
Meanwhile “the cordon” was defended by a party of military. A motley multitude gathered on
the bank of the dividing river. Rough “cow-boys “ from the west, with their swift ponies, and
waggons with oxen, and poorer emigrants, with their wives and children trudging by their side,
hungry and weary, waited till the day and hour came, and hardly had the midday hour come when
a strange scene ensued. Horsemen spurred their steeds into the river, heavy waggons plunged
into the water at the ford, all pressed forward with the utmost speed and impetuosity to seize
upon some portion of the new territory, and ere darkness came hundreds of tents had been set
up, and even houses had been started, All this wild excitement and confusion; all this eagerness
and energy, to gain a few acres of earthly possessions; whilst in the matter of laying hold of that
kingdom, of which we have been made heirs by baptism, how little interest is taken to make sure
an inheritance I But if it be asked, why this haste and unnecessary excitement? Does not God at
all times “wait to be gracious “?—then we answer, True, “He doth devise means whereby his
banished ones may be restored.” True, “He willeth not the death of a sinner”; but yet remember
that though he invites us to enter His kingdom, He does not force men to be saved. He has laid
this responsibility on us. Then, too, those dangerous enemies—the world, the flesh, and the
devil—are thrusting back the souls that seek to enter in. Every one who goes in must be prepared
for a struggle, and for the exertion of all his powers—“tire kingdom of heaven suffereth
violence.” (J. W. Hardman, LL. D.)

304. Full assurance of hope unto the endFull assurance of hope unto the endFull assurance of hope unto the endFull assurance of hope unto the end
Full assurance of hopeFull assurance of hopeFull assurance of hopeFull assurance of hope
I.I.I.I. THE ATTAINMENT INDICATED. “The full assurance of hope.”
II.II.II.II. THE COURSE PRESCRIBED. Being diligent in every religious exercise, as prayer, reading
the Scriptures, the worship of God, &c.
III.III.III.III. THE MODELS RECOMMENDED. “Those who through faith,” &c. A long roll of such
worthies is given in chapter eleven. Their earthly course was distinguished by
1111.... Believing obedience. “Faith.”
2222.... Patient endurance. They patiently waited for good, and meekly suffered evil for God’s
sake. This is
((((1111)))) A profitable virtue. “It is good that a man should both hope and quietly wait for the
salvation of the Lord.”
((((2222)))) A necessary virtue. “Ye have need of patience.”
((((3333)))) A rare virtue. There are few patient waiters for promised good, or passive endurers
of present evil.
IV.IV.IV.IV. THE MOTIVE ADDUCED. Those whom we are urged to imitate now inherit the promises,
and this is mentioned as a motive to stimulate us to the same diligence. They now inherit the
promises which they embraced here, and which sustained them in all their trials.
1111.... Eternal immunity from
((((1111)))) Physical,
((((2222)))) Mental,
((((3333)))) Moral evil.
2222.... Eternal possessions.
((((1111)))) Moral dignities.
((((2222))))Social festivities.
((((3333)))) Perennial enjoyments. (J. Elstob.)

305. The believer’s assuranceThe believer’s assuranceThe believer’s assuranceThe believer’s assurance
I.I.I.I. THE PARTIES ADDRESSED. The apostle was writing to converts from Judaism to
Christianity; persons, who by reason of the persecutions to which they were exposed and the
strong persuasive efforts of the followers of Jewish customs and laws, were in danger of
apostatising from the faith they had embraced.
II.II.II.II. THE ATTAINMENT RECOMMENDED. “The full assurance of hope.” Paul has referred in
his epistles to three kinds of assurance. In writing to the Colossians he speaks of the “riches of
the full assurance of understanding.” In the Epistle from which our text is then, he exhorts the
Hebrew Christians to approach the throne of grace with “full assurance of faith.” Whilst in the
passage before us he recommends the” lull assurance of hope.” By the first, he means a clear
lively, knowledge of Divine truth; by the second an unwavering belief of the Gospel promises;
and by the third, a firm conviction of the soul’s union to Jesus and adoption into the family of the
Most High. Though these three assurances are closely allied, yet each is different from the other.
There are two reasons why we may speak of this assurance as a desirable attainment.
1111.... It will be profitable to ourselves. An old divine well said, “The greatest thing that we can
desire, next to the glory of God, is our own salvation; and the sweetest thing we can desire is
the assurance of our salvation. In this life we cannot get higher than to be assured of that
which in the next life is to be enjoyed. All saints shall enjoy a heaven when they leave this
earth; some saints enjoy a heaven while they are here on earth.’ The original word here
rendered “full assurance: means full lading or full burden. It is a word which may be applied
to a ship and her cargo. If, then, we are fully laden with the treasure of assurance, our sails
being well filled by the gales of faith and love we shall steer straight for the harbour of God.
Full assurance shall keep us from being all our life, “through fear of death, subject to
bondage.” We shall not be like the empty vessel tossed to and fro by every wind and wave of
doubt. Our full lading shall keep us stable in the sea of life, and we shall at last ride
triumphantly into the regions of repose amid the applause of the heavenly host. The original
word is likewise applied to the plenitude of fruit produced by a tree. Sty, will it not be better
for him to be fully laden with precious fruit, richly decked with luscious clusters, than to have
expended all his time and strength in sending out useless tend for his support, fearing lest the
roots, though firmly grounded, should not be able to sustain him? Depend on it, we shall find
assurance a blessing of no mean order. It will make our devotional exercises doubly

306. delightful, because we shall feel that the promises will be fulfilled, and the earnest prayer
receive the attention of our Father. Aye, all our engagements shall have a tenfold interest
and we shall have a double amount of decision in the discharge of our duties. Our peace shall
flow as a river—steadily—evenly—uninterruptedly.
2222.... This full assurance of hope will be pleasurable to God. We all know how pleasant it is to
discover that our friends and associates have firm faith in our integrity—truthfulness—love.
The Eternal God is pleased with our confidence in Him. He wishes us to believe His Word.
He is grieved by our doubts and fears.
III.III.III.III. THE MEANS OF ACQUIRING THIS ASSURANCE. “Show the same diligence unto the
end.”
1111.... Watchfulness against all sin is included in showing diligence.
2222.... Waiting at the feet of God is also included in “diligence.” They who have walked in the
light of God’s countenance and felt the Spirit’s clear witness within them, have been men of
prayer; men, whose closets were oft-frequented spots: men who upon their knees fought
their way through ranks of foes. So must it be with us.
3333.... Perseverance in all religious duties is likewise necessary. We must “give the same diligence
unto the end.” There must be “ a patient continuance in well doing.” Our sighing after
assurance, to-day, will avail us little, it to- morrow all desires for the blessing are foreign to
our souls, and our hearts are engrossed with earthly matters. Our purpose mast be
unwavering. (J. H.Hitchens.)
Sure and certain hopeSure and certain hopeSure and certain hopeSure and certain hope
Many of us have seen a picture in which the artist paints “Hope” as a pale, fragile figure, blind
and bent, wistfully listening to the poor music which her own fingers draws from a broken one-
stringed lyre. It is a profoundly true and pathetic confession. So sad, languid, blind, yearning,
self-beguiled is Hope, as most men know her. Put side by side with that the figure which an
unknown sculptor has carved on one of the capitals of the Ducal palace in Venice, where Hope
lifts up praying hands, and a waiting, confident face, to a hand stretched out towards her from a
glory of sunbeams. Who does not feel the contrast between the two conceptions? What makes
the difference? The upward look. When Hope is directed heaven wards she is strong, assured,

307. and glad.
I.I.I.I. Let us look, first, at THE CERTAINTY of Christian hope. Universal experience tells us that
hope means an anticipation which is less than sure. Hopes and fears are bracketed together in
common language, as always united, like a double star, one black and the other brilliant, which
revolve round a common axis, and are knit together by invisible bands. But if we avail ourselves
of the possibilities in reference to the future, which Christianity puts into our hands, on, hope
may be no less certain than our memory; and even more sure than it. For the grounds on which
Christian men may forecast their future as infinitely bright and blessed; as the possession of an
inheritance incorruptible; an absolute and entire conformity to the likeness of God, which is
peace and joy,—are triple, each of them affording certitude.
1111.... It rests upon the eternal God to whom all the future is certain and upon His faithful Word,
which makes it as certain to us.
2222.... Our hope further rests on a past fact (1Pe_1:3). The one real proof that, when we paint
heaven we are not painting mist and moonshine, is the fact that Jesus Christ rose again from
the dead. There were many reasons for believing in America before Columbus came back
and said “I have been there.” And there are many reasons, no doubt, that may incline
sanguine spirits and wearied spirits, and desiring spirits, and even sin-stricken and guilty spit
its to anticipate a life beyond, which shall be a hope or a dread; but there is only one ground
upon which men can say, “We know that it is not cloud-land, but solid earth”; and that is,
that our Brother has come back from the bourne from which “no traveller returns”; that He
thereby has shown us all, not by argumentation but by historical fact, that to die is not to
cease to be; that to die draws after it the resurrection of the body. We lift our eyes to the
heavens, and though “ the cloud receive Him out of our sight” the hope, which is better than
vision, pierces the cloud and travels straight on to the throne whilst He bends from His
crowned glory and says, “Because I live ye shall live also.”
3333.... The Christian hope is based, not only on these two strong pillars, but on a third—namely,
on present experience. You can tell a cedar of Lebanon, though it is not yet bigger than a
dandelion, and know what it is coming to. You can tell the infant prince. And the joy and
peace of faith, feeble and interrupted as they may be in our present experience, have on them
the stamp of supremacy and are manifestly destined for dominion over our whole nature.
They are indeed experiences “whose very sweetness yieldeth proof that they were born for
immortality.” I have often seen in rich men’s greenhouses some exotic plant grown right up
to the roof, which had to be raised in order to let it go higher. The Christian life here is

308. plainly an exotic, growing where it cannot attain its full height, and it presses against the
fragile over-arching glass, yearning upwards to the open sky and the throne of God. So,
because we can love so much and do love so little, because we can trust thus far and do truest
no more, because we have some spark of the Divine life in us and that spark so contradicted
and thwarted and oppressed, there must be somewhere a region which shall correspond to
this cur deepest nature, and the time must come, when the righteous, who here shone, but so
dimly, shall “blaze forth like the sun in the kingdom of the Father.”
II.II.II.II. Now as to THE ASSURANCE of the Christian hope. Certainty is one thing, and assurance is
another. A man may have the most firm conviction based upon the most unsubstantial
foundation. His expectation may have no roots to it, and yet the confidence with which he
cherishes the expectation may be perfect. There may be entire assurance without any certainty;
and there may be what people call objective certainty with a very tremulous and unworthy
subjective assurance. But the only temper that corresponds to and is worthy of the absolute
certainties, with which the Christian man has to deal, is the temper of unwavering and assured
confidence. Do not disgrace the sure and steadfast anchor, by fastening a slim piece of
packthread to it that may snap at any moment. Do not build flimsy structures upon the rock, and
put up canvas shanties that any puff of wind may sweep away, upon such a foundation. If you
have a staff to lean upon which will neither give, nor warp, nor crack, whatever stress is put upon
it, see that you lean on it, not with a tremulous finger, but with your whole hand. Let me remind
you further, that this assured hope is permanent. “The full assurance unto the end,” my text says,
“Unto the end.” How many a lighthouse that you and I once steered towards is behind us now I
As we get older, how many of the aims and hopes that drew us on have sunk below the horizon!
And how much less there is left for us people with grey hairs in our heads, and years on our backs
to hope for, than we used to think there was! But, dear brethren, what does it matter though the
sea be washing away the coast on one side the channel, if it is depositing fertile land on the other?
What does it matter though the earthly hopes are becoming fewer and those few graver and
sadder, if the one great hope is shining brighter? Winter nights are made brilliant by keener stars
than the soft summer evenings, and the violet and red and green streamers that fill the northern
heavens only come in the late year. So it is well and blessed for us if, when the leaves fall, we see a
wider sky; and if as hope dies for earth, it revives and lives again for heaven.
III.III.III.III. Lastly, note here THE CULTURE Of this certitude of hope. My text is an exhortation to all
Christian people “to show the same diligence” in order to such an assurance. The same diligence
as what? The same diligence as they had shown “ in their work and labour of love towards God’s

309. name.” The fashionable type of a Christian to-day is a worker. By common consent theology
seems put into the background, and by almost as common consent there is comparatively little
said about what our fathers used to call “experimental religion,” feelings, emotions, inward
experiences, but everything is drive, drive; drive at getting people to work. God forbid that I
should say one word against that. But “we desire that ye should show the same diligence” as in
your mission halls and schools and various other benevolent operations, in cultivating the
emotions and sentiments—yes, and the doctrinal beliefs of the Christian life, or else you will be
lopsided Christians. Further, did it ever occur to you, Christian people, that your hope was a
thing to be cultivated, that you ought to set yourselves to distinct and specific efforts for that
purpose? Have you ever done so? Hew is it to be done? Get into the habit of meditating upon
the objects towards which it is directed, and the grounds on which it is built. If you never lift your
eyes to the goal, you will never be drawn towards it. If you never think about heaven it will have
no attraction for you. If you never go over the bases of your hope, your hope will get dim, and
there will be little realisation or lifting power in it. Let me say, lastly, in the matter of practical
advice, that this cultivation of the assurance of hope is largely to be effected by pruning the wild
luxuriance and earthward-stooping tendrils of our hope. “If you want the tree to grow high, nip
the side shoots and the leader will gain strength. “If you desire that your hope should ever be
vigorous you must be abstinent from, or temperate in earthly things, (A. Maclaren, D. D.)
Full assurance of hopeFull assurance of hopeFull assurance of hopeFull assurance of hope
Some men may be assured of their good estate. St. Paul is so sure of it that he sings a triumph
over all his enemies Rom_8:33-34), &c. Neither is it his song alone, but the song of all the faithful
(Job_19:25; 2Co_5:1). How come we by this assurance? not by revelation from heaven, but by
good works practised by us here on the earth (2Pe_1:10). When St. Paul was ready to depart out
of the world, he was sure of the crown of life. How? Not by revelation, but by the godly life which
he had led (2Ti_4:8; 2Ti_2:19). Depart from sin, be sure of good works, as Dorcas was, and thou
mayest have a full assurance of the kingdom of heaven. It is not a bare and naked faith that can
assure thee of heaven, but such as worketh by love. Men in this age flatter themselves in a
supposed faith, and cast away the care of good works. But how long must we be diligent? Nut for
a time, but to the end. It is a folly to run at all, unless we run to the end: a folly to fight at all,
unless we fight to the end’. Remember Lot’s wife, she went out of Sodom, but because she looked
back she was turned into a pillar of salt, Let not us be diligent for a time, but to the end; we must

310. be working to our lives end, so long as any breath is in our body; it is not enough to be young
disciples, but we must be old disciples, as Mnason was. As we have been diligent in prayer,
almsdeeds, in hearing of sermons, in crucifying of sin, so we must be diligent to the end. (W.
Jones, D. D.)
False assuranceFalse assuranceFalse assuranceFalse assurance
I would not give one straw for that assurance that sin will not damp. If David had come to me in
his adultery, and had talked to me of his assurance, I should have despised his speech. (John
Newton.)
Going on to full assuranceGoing on to full assuranceGoing on to full assuranceGoing on to full assurance
Indeed nothing else seems interesting enough—nothing to repay the labour, but the telling of my
fellow-men about the one man who is the truth, and to know whom is the life. Even if there be no
hereafter, I would live my time believing in a grand thing that ought to be true if it is not. No facts
can take the place of truths, and if these be not truths, then is the loftiest part of our nature a
waste. Let me hold by the better than the actual, and fall into nothingness off the same precipice
with Jesus and John and Paul and a thousand more, who were lovely in their lives, and with their
death make even the nothingness into which they have passed like the garden of the Lord. I will
go further, Polwarth, and say, I would rather die for evermore believing as Jesus believed, than
live for evermore believing as those that deny Him. If there be no God, I feel assured that
existence is and could be but a chaos of contradictions, whence can emerge nothing worthy to be
called a truth, nothing worth living for.
No, I will not give up my curacy. I will teach that which is good, even if there should be no God to
make a fact of it, and I will spend my life on it, in the growing hope, which may become
assurance, and there is indeed a perfect God, worthy of being the Father of Jesus Christ, and that
it was because they are true, that these things were lovely to me and to so many men and women,
of whom some have died for them, and some would be yet ready to die. I thank my God to hear
you say so. Nor wilt you stand still there, said Polwarth. (G. Macdonald’s “Thomas Wingfold.”)

311. Fitful assuranceFitful assuranceFitful assuranceFitful assurance
We hear, sometimes, a great deal said about possessing a full assurance of being a child of God;
and then, every now and then, we hear of a doubt, a hope. As good Joseph Irons used to say,
“They keep hope, hope, hoping—hop, hop, hopping—all their lives, because they can’t walk.”
Little faith is always lame. (C. H. Spurgeon.)
Assurance of hopeAssurance of hopeAssurance of hopeAssurance of hope
The celebrated Philip de Morney, prime minister to Henry IV. of France, one of the greatest
statesmen, and the most exemplary Christians of his age, being asked, a little before his death, if
he still retained the same assured hope of future bliss which he had enjoyed during his illness, he
made this memorable reply, “I am as confident of it, from the incontestable evidence of the Spirit
of God, as ever I was of any mathematical truth from all the demonstrations of Euclid.” (K.
Arvine.)
Inspiration of hopeInspiration of hopeInspiration of hopeInspiration of hope
Once on a time, certain strong labourers were sent forth by the great king to level a primeval
forest, to plough it, to sow it, and to bring to him the harvest. They were stout-hearted and
strong, and willing enough for labour, and much they needed all their strength and more. One
stalwart labourer was named Industry—consecrated work was his. His brother Patience, with
thews of steel, went with him, and tired not in the longest days under the heaviest labours. To
help them they had Zeal, clothed with ardent and indomitable energy. Side by side there stood
his kinsman Self-denial, and his friend Importunity. These went forth to their labour, and they
took with them, to cheer their toils, their well-beloved sister Hope; and well it was they did, for
they needed the music of her consolation ere the work was done for the forest trees were huge,
and demanded many sturdy blows of the axe ere they would fall prone upon the ground. One by
one the giant forest kings were overthrown, but the labour was immense and incessant. At night
when they went to their rest, the day’s work always seemed so light, for as they crossed the
threshold, Patience, wiping the sweat from his brow, would be encouraged, and Self-denial would
be strengthened by hearing the sweet voice of Hope within singing, “God will bless us; God, even
our own God, will bless us.” They felled the lofty trees to the music of that strain; they cleared

312. the acres one by one, they tore from their sockets the huge roots, they delved the soil, they sowed
the corn, and waited for the harvest, often much discouraged, but still held to their work as by
silver chains and golden fetters by the sweet sound of the voice which chanted so constantly,
“God, even our own God, will bless us.” They never could refrain from service, for Hope never
could refrain from song. They were ashamed to be discouraged, they were shocked to be
despairing, for still the voice rang clearly out at noon and eventide, “God will bless us; God, even
our own God, will bless us.” (C. H. Spurgeon.)
Assurance desirableAssurance desirableAssurance desirableAssurance desirable
A man can never be too sure of his going to heaven. If we purchase an inheritance on earth, we
make it as sure, and our tenure as strong as the brain of the law, or the brains of the lawyers, can
devise. We have conveyances, and bonds, and fines, no strength too much. And shall we not be
more curious in the settling our eternal inheritance in heaven? (T. Adams.)
How to realise full assuranceHow to realise full assuranceHow to realise full assuranceHow to realise full assurance
An old author (alas, they were more familiar with these things long ago than the moderns seem
to be!) says epigrammatically, truthfully, and scripturally, that God gifts His acceptance, but He
sells assurance. And His people buy assurance by a life of secret prayer, not prayer meeting
prayer, by crucifying the deepest lusts, by a sweet and holy life. The traffic for this great blessing
goes on between God and the sinner; and the reward for gospel obedience comes in the shape of
full assurance to his weak and trembling heart. (A. Whyre, D. D.)
HopeHopeHopeHope————an uncultivated gracean uncultivated gracean uncultivated gracean uncultivated grace
A Christian without love would be an anomaly; a Christian without faith, a self-contradiction;
and yet Christians without hope are as common in the Church as empty shells on the sea-shore,
and unlighted gas lamps in the city on dark nights when the almanac says the moon is shining.
The three graces are reduced to two; and they mourn their sister dead and buried. Even
Christian ministers forget that the Bible is a book of hope, and treat it as a book chiefly of
warnings. Children learn to regard it as an awful book, and never quite recover from the

313. misapprehension. The “ God of hope” is converted into a “God of fear,” and we are driven to
duty by a rod instead of drawn to life by inspiring hope. The Christian repeats the experience of
his prototype in the vision of Bunyan, and forgets that he has a key in his bosom which will let
him out of Castle Doubting anti the custody of Giant Despair. Hope is one of the threefold cords
out of which Christian experience is woven. If a man has no hope, let him examine himself and
see if he have any faith; let him beware lest love, unfed by its mother hope, die and leave him
without either faith, hope, or charity. Men scoff at the optimistic spirit. It is fashionable to be
cynical and mildly despairing. Dean Swift’s spirit is contagious among men of Dean Swift’s type;
and his beatitude is accepted for substance of doctrine by many men who do not know of its
existence: Blessed are they who do not expect much, for they shall not be disappointed. Bat what
pessimist ever achieved anything for himself or for humanity? Hope is the inspiration of all noble
activity. The world’s leaders have all been men of great hope, (Christian Union.)
HopeHopeHopeHope
An assured hope is not like a mountain torrent, but like a stream flowing from a living fountain,
and often so quietly that it is scarcely visible but for the verdure of its banks. (G. Spring.)
Development of hopeDevelopment of hopeDevelopment of hopeDevelopment of hope
Hope takes fast hold of heaven itself. A Christian’s hope is not like that of Pandora, which may
fly out of the box, and bid the soul farewell, as the hope of the hypocrite does; no, it is like the
morning light, the least beam of it shall go on into a complete sunshine; it shall shine forth
brighter and brighter till the perfect day. (T. Brooks.)
Hope an active graceHope an active graceHope an active graceHope an active grace
Hope is an active grace; it is called a lively hope. Hope is like the spring in the watch, it sets all
the wheels of the soul in motion; hope of a crop makes the husbandman sow his seed; hope of
victory makes the soldier fight; and a true hope of glory makes a Christian vigorously pursue
glory. Here is a spiritual touch-stone to try our hope by. (T. Watson.)

314. Not slothfulNot slothfulNot slothfulNot slothful
An exhortation to diligenceAn exhortation to diligenceAn exhortation to diligenceAn exhortation to diligence
I.I.I.I. THE EXHORTATION. “Be not slothful.”
1111.... I should think you would not be if you thought of your Master. Good old Rutherford,
when he lay in prison, said, “I wish all my brethren did but know what a Master I have
served.” If you thought more of your Master, methinks you would be inclined to say such a
Master deserves your service.
2222.... Then your work: this is a service that may well call forth all your energies. Don t imagine
that you have done all now you have begun to make a Christian profession. You have but just
put on the sandals; you have the pilgrimage to go yet. There is a great work before thee to
do; but He float hath called thee to fight will strengthen thee. What a precious thing when
the soul is intent upon noble objects! Oh, young people, to give your youth to holy purposes;
to take so noble an object as this of glorifying God and blessing your fellows as the object for
which you are living—oh, what a grand thing is this, the giving of your youth to Him! it is like
harnessing a steed of fire to some noble chariot. How much evil you will prevent, how much
good you will do, how many tears you will wipe away, how many sad hearts you will make
happy! May God give you a holy emulation in this matter. Think of your work. It was said of
Dr John Harris, of Oxford, who lived soon after the time of Cromwell, that when he came to
die he called his friends and said this—“Of all the sins which I have ever committed, the sin
of misspent time troubleth me most,” and yet he had been a very busy man; but when he
came to look at the past from his death-bed, he thought how little he had done. When Leigh
Richmond was dying, a minister came and sat by his bed-side, and he said to him, “Oh, if you
could see the value of the golden moments now as you will see them when you stand at the
rim of the grave, and look back, how earnst would be your work!” It was the prayer of Alline
every morning—“Lord, Thou hast given me a new day; help me to make my crown brighter
and to bless my fellows.” What a blessed effect such a prayer would have on each of our lives!
It was said of Boston, when he came towards the close of his life, that he used to say—“Hold
out, faith and patience, thou shalt soon be crowned, the battle shall not last much longer.”
Work while thou canst, there are many things thou canst not do in eternity. Many a good
thing you can do now that you cannot do then. You cannot hold up a sinking head in heaven,
for there is no sickness or sorrow there. Be not slothful—think of your Master, think of your

315. work, think of your reward. Now I want to tell you why a great many of you become slothful.
There are many slothful, because they are not sufficiently aware of those crises—times when
special difficulties come in upon them. You may be very busy for the world and very slothful
for God. John Bunyan describes two sleeping-places in his “Pilgrim’s Progress,” and he does
it exceedingly wisely. When Christian was going up the hill Difficulty, and when half-way up
the hill, he fell asleep in the arbour and lost his roll, and had a sore journey back again to
recover it. The other sleeping-place was on the Enchanted Ground. The one was in the midst
of difficulties, ‘and the other where the sky was clear and the scenes were like fairyland;
clusters hung from every tree, and the earth was carpeted with green and flowers. This is true
religious experience. The two times of greatest danger to our spiritual vigilance are, special
adversity and special prosperity. In times of the world’s adversity, if you do not go to Him
who layeth on the burden, for strength to bear it, you will go to sleep in spiritual things—you
will be losing your roll. And if the sky is clear and everything go smoothly, you will be in the
same danger. Sometimes when things look very smiling in this world we get wrong for the
next. I have no doubt Israel were quite willing to go on when they were at the bitter waters of
Marah; but when they came to Elim, with its fountains and palm-trees, they would have liked
to have stopped a little longer. Let us take care that we hold nothing on earth so dear that we
would make our rest here. Be not slothful. In order that you may not be so there must be self-
culture, self-discipline, self denial. Another reason for tour slothfulness is, that you have not
fixed upon any standard of Christian character. The Lord Jesus is the standard that you
should set before you.
II.II.II.II. THE EXAMPLE. “Followers of them,” &c. Many a man admires the martyrs who does not
mean to follow them. The noble army of martyrs were faithful to their duty and to truth. They
were not fanatics. They did not seek after suffering out of a spirit of bravado. When holy
Bradford lay in prison, and Queen Mary sent offers of mercy to him if he would give up his
gospelling, what said the good man? “If I might have her Majesty’s favour, without losing that of
my Lord, gladly would I accept of it; but it is too dear a price to give God’s favour for that of the
Queen.” Give me a man who really fears God, and I know he will fear nobody else. It is a grand
thing for a man to have the presence of Jehovah. Those are striking words of St. Basil to an
empress who tempted him to sin, and theatened punishment, because he would not comply with
her—“How can you make me fear confiscation, who have long since learned that nothing I have
is my own? or exile, when I know that the remotest province of your empire is no farther from
heaven than Constantinople? Or how can you make me tear even death, when to me death would
be the entrance to glory?” The martyrs were sustained by their faith. When Polycarp came to the

316. stake, they wanted to fasten him with a chain. “You need not do that,” said he, “for my Master,
who brought me here, will keep me in the fire.” Sometimes their place, on such occasions,
swelled into ecstasy, as when holy Bradford said, “What am I, and what is my father’s house, that
the Lord for me, as for Elijah, should send a chariot of fire?” and so he went up into the fiery
chariot to heaven. These were men who through faith and patience inherit the promises. They
showed their fidelity to the truth by sealing it with their blood. Oh, how many of our privileges do
we owe to the faithfulness of such men But notice further, you must be followers of those who
showed their fidelity to the Word, by their diligent study of it. How much you owe to the
translators of the Scriptures, who toiled at their work night and day! Think of the marvellous
story of the venerable Bede, who died, just as he had finished the last word of the translation of
the Scriptures, over which he had toiled in faith and patience for many years. Then you must be
followers of those who keep on with their duty under all circumstances. What a beautiful
description that is which John Bunyan gives of one Mr. By-ends, and he tells you he was related
to one, Mr. Face-both-ways, and to one Mr. Fair-speak, and to some other people with strange
and significant names. He tells yea that By-ends had a great love for religion when she went in
silver slippers, when the sun shone upon her and the people applauded; but he had no liking for
being with her when the mob hooted and yelled; no liking for Christ when the mob cried,
“Crucify Him! Crucify Him!” But that won’t do; you must follow Christ at all times, it at all. You
must be followers of those who did their duty when duty was costly. You must go where Christ
would have you go, and do what Christ put you to do, and be willing |o work for God in secret,
and without the applause of the world. How blessedly many who have now received the promises
showed their faith and patience! Think of Abraham waiting five-and-twenty years for the
promise of Isaac. But though the time was so long, Abraham’s heart never misgave him. The
language of his h, art was, “My Lord has said it, and I believe my Isaac will come.” And the Lord
fulfilled this promise. How long Monica, the mother of Augustine, waited for her son’s
conversion! He indulged in all manner of wickedness, and she went to Ambrose and told of her
prayers and tears for her son. “Ah! “ said Ambrose, “a child of so many tears and prayers shall
not perish.” At length Augustine was converted, and became the great luminary of the Western
Church. When your prayers are long in being answered, do not give up. Sometimes the ship that
is longest on its voyage brings home the richest freight. If the promise tarries, wait for it. A
promise long waited for is very precious in its fulfilment.
III.III.III.III. THE ENCOURAGEMENT. Those who endured—where are they now? Inheriting the
promises. Those early martyrs—early Christians, those who were often in tears and troubles—as
many of you will be—where are they now? Inheriting the promises. Oh, ye of little faith, look up

317. and take comfort. There they stand. They used to fear just as you do; they thought, sometimes,
they should never get there, just as you do. Now, if you be not slothful, just as they have
triumphed you shall triumph, just as they are crowned you shall be crowned. (S. Coley.)
The warning against slothfulnessThe warning against slothfulnessThe warning against slothfulnessThe warning against slothfulness
Slothfulness is the same as idleness. An idle person is one who neglects his duty, and who never
can succeed in anything. Solomon says that “slothfulness”—or idleness—“will clothe a man with
rags.” We need not wonder therefore, to find among the warnings of the Bible, one against
idleness, or slothfulness. And God, who gives us this warning, has set before us splendid
examples of industry. See what an example of this we have in God Himself. When our Saviour
was on earth, He said to the Jews—“My Father worketh hitherto, and I work.” And then think of
the angels of heaven. They wait before God continually to do His bidding. And the moment He
tells them to go any where, or do anything, they fly away and do it. There is no slothfulness, or
idleness among the angels. And then think of the sun. God made it, thousands of years ago, by its
shining to light up our world, and the worlds around it. And since then it has kept on shining day
and night, without ever stopping for a moment. And so it is with the moon, and the stars, and the
seasons, and day and night. There is no slothfulness or idleness about any of them.
I.I.I.I. The first reason why we ought to mind this warning is—FOR THE SAKE OF OUR
EXAMPLE. About the year 1725, an American boy, nineteen years old, found himself in
London, where he had to earn his own bread. He went one day to a printing office, and asked for
employment. “Where are you from?” asked the foreman. “From America,” was the answer.
“Ah!” said the foreman, “from America! a lad from America seeking employment as a printer!
Well, do you really understand the art of printing? Can you set type? “ The young man stepped
up to one of the type-eases, and in a short time set up the following passage, from St. John’s
Gospel, which he handed to the foreman—“Nathaniel said unto him, ‘Can there any good thing
come out of Nazareth?; Philip saith unto him, ‘Come and see.’” The foreman was so pleased with
the readiness and smartness of this American youth, that he took him into his employ at once. He
was very industrious, and soon gained the confidence and respect of all connected with the office.
He was always in his place, and did his work well. He never would drink beer or strong drink. He
saved his money, and after a while returned to his own country. Then he had a printing
establishment of his own. He became an author, a publisher, the Postmaster General of the
country—a member for Congress—a signer of the Declaration of Independence, and an

318. ambassador from his country to some of the royal courts of Europe, and finally he died in
Philadelphia, on the 17th of April, 1790, at the age of eighty-four, full of years and honours. This
was Benjamin Franklin. No one can tell the influence which his example for industry has had
upon thousands of the youth of our country. But we may form a pretty fair idea of this when we
bear in mind that there are more than a hundred and filly counties, towns, and villages that have
been called Franklin, in honour of this industrious printer’s boy.
II.II.II.II. The second reason why we ought to mind this warning is—FOR OUR SUCCESS IN LIFE. A
lady once asked Mr. Turner, the great English painter, what the secret of his success was? His
reply was: “I have no secret, madam, but hard work.” “The difference between one man and
another,” says Dr. Arnold, “is not so much in talent, as in industry.” “Nothing,” says Sir Joshua
Reynolds, “is denied to well-directed labour, and nothing is to be attained without it.” “Success,”
says Dr. Johnson, “may be won by patient industry, but it is not to be looked for in any other
way.” Solomon says—“The hand of the diligent maketh rich.” Again he says, “Seest thou a man
diligent in his business; he shall stand before kings, he shall not stand before mean men.”
Periander, one of the seven wise men of Greece, wrote a motto, which was inscribed on the walls
of the celebrated temple of Delphos, in these words—“Nothing is impossible to industry.”
III.III.III.III. The third reason why we ought to mind it is—FOR OUR REWARD IN HEAVEN. If we get
to heaven at all, we shall owe it entirely to the grace and love of Jesus. But what our place in
heaven shall be, when we get there, will be decided according to the way in which we have served
Jesus on earth. And this is a good reason why we should mind the warning against slothfulness.
(R. Newton, D. D.)
Spiritual sluggishnessSpiritual sluggishnessSpiritual sluggishnessSpiritual sluggishness
Almost everywhere is the fact recognised that novelty has much to do with enthusiasm. Very few
are prepared to judge of the value of a worker by what he is at the commencement of his work.
“Wait a while,” they say. “He is new to the duties as yet; when the charm of their freshness is over
then we shall be able better to estimate what we may daily expect from him.” Splendid
enthusiasm to start with! If it were only kept up, the worker would soon have everything at his
feet, but unfortunately, it is not kept up. Soon the inquiry has to be raised, “Who did hinder
you?” The fine gold has become dim. The simple fact is that the novelty of the experience has
gone, and then the enthusiasm with it. Such was the great danger of these Hebrew Christians. Let
us consider the sluggishness here referred to, and how it may be avoided. Spiritual sluggishness.

319. The word is one which usually relates to a bodily condition, and we must therefore first gain a
clear idea of it in that sense before we can understand its use by the writer in relation to the soul.
It is a difficult matter to define health in a way that will satisfy a scientific mind, but generally
speaking, it is that condition when “all the functions of the body are performed easily, naturally,
and well.” All of us, however, have passed through seasons when some one bodily organ was not
capable of performing its function, and when, in consequence of some complaint or other, it
caused us considerable pain. We had no difficulty in localising the matter; we could lay our finger
upon the exact spot, and our ability to do so led to the use of remedies which, happily, soon
restored us. All disorders, however, are not of his acute kind. Although sharp pain is the usual
herald of a deviation from the standard of health, there are conditions in which the body is not us
it should be, though there is no great suffering. There are other heralds besides pain, and
sluggishness is one of them. In this case you cannot put your finger upon any one spot and say,
“The pain is here! “ No, there is a dulness, a lethargy which affects the whole body. Such was
precisely the condition of these Hebrews in relation to spiritual things. There was no glaring sin
to rebuke. They went to the same places as before, and performed the same acts; yet they were
not the same men.
The difference was here: formerly, whatever they did, they did zealously; now, whatever they did,
they did sluggishly. The stream was confined within the same banks; but whereas once it rushed
on, smiling in the sunlight, carrying away many a poisonous element, turning many a water
wheel—musical, purifying, useful—now it moved slowly—the music a as gone, the poison was
accumulating, and the wheels were still. The same stream? Yes; if you looked only at the old
landmarks, but not the same stream by any means, if you looked at its flow and the purposes it
served. To particularise they still spoke of Christ as their Saviour, but there was no glow of
affection on their faces or in their hearts. They prayed to Him still, but the old fervour was not
there. They ministered to the needy, but the poor felt that the gift and the giver were separate.
They had drifted into another zone and they who in the warmer climate had been full of activity,
now were almost torpid in the cold. Two other points in the analogy demand our attention,
although I can only touch upon them lightly. In its milder forms sluggishness is generally the
result of the neglect of healthy exercise, and further, although it does not always imply organic
disease, yet, if not remedied, it is likely to lead to it, and so shorten the days. There were certain
exercises of the Christian life which these Hebrews had neglected. They had not forsaken their
teachers, but they did not give them proper attention. The truth was explained, but they were not
mentally on the alert, and so it found no lodgment within them. The neglect of that duty was
yielding its baneful fruit. Disease was threatening them. Thorns and thistles spring up on

320. neglected land, and the apostle feared that such growths would speedily appear in them. What
had been a garden of the Lord was likely to become a fruitless tract, bearing growths only fit to
be burned. Observe, it is not a mere matter of slowness or swiftness; rightly regarded, it is one of
life or death. “Not sluggish,” but “imitators of them who through faith and patience inherit the
promises.” Who can tell how much inspiration men have received by considering a noble end and
noble human examples? Now, the writer calls his readers to that twofold contemplation. He
reminds them first of the promises of God. Some of them had already been fulfilled, but many of
them were still but promises—i.e., they had relation to the future. The reference, of course, is to
the heavenly life which he wished them to contemplate, so that they might patiently endure their
present afflictions. God had in store for them a tranquility such as they had never yet known—a
tranquility which should never be ruffled by the stormy winds of trial, and a service which should
never be hindered by persecution, or in which they should ever tire or grow weary. In that higher
life work and rest should sweetly blend. In their present circumstances they were sharply and
painfully separated from each other; but then the twain, by a heavenly we, doth, should become
one for ever. Did any of them, however, regard their difficulties and hindrances as insuperable?
If so, the apostle corrects the error by reminding them that many had already inherited the
promises. Was their case while on earth different in any essential respect from that of his
readers? Nay, they inherited the promises “ through faith and patience.” (W. S. Page.)
SlothfullnessSlothfullnessSlothfullnessSlothfullness
“Slothful”—a word which has quite passed out of common use. It is a strong old Saxon word,
very little changed. The Saxon form is slewdeth, from slaw, slow; and the idea of the word is
tardiness, disinclination to action or labour. This slothfulness was the characteristic sin of the
civilised and effeminate times of the Book of Proverbs. It is the great sin, in respect of religious
things, of all highly civilised and luxurious ages and nations, and the great peril of all persons who
are not placed under the stern necessity of working with band or brain for their daily bread. But a
more precise idea can be given to this term as it is used in this Epistle. Slothfulness is action
which has in it no energy; nothing of that essential characteristic of manliness—energy.
I.I.I.I. THE SIN OF SLOTHFULNESS IN THE CHRISTIAN LIFE. We know the sin and its
ruinous consequences well enough in business life. We have often been wearied out with the kid-
gloved young man, who counts business a bore, dawdles about, puts no soul into anything, drags
through his day’s work and tries the patience of everybody that has to do with him. Can it

321. possibly be that he represents the way in which, by our Christian slothfulness, we are wearying
God and all good men? It must be a sin to live a listless, easeful Christian life: a sin like that of
the soldier who hides among the stuff or feigns a sickness when the trumpet blast is summoning
all heroic souls to the front. It must be sin in view of those all-absorbing claims of King Jesus
under which we come. He demands body, soul, and spirit, life, time, powers, all. No man can be
truly His without being wholly His. It must be sin in viewer the consecration vow which we have
made, yielding ourselves up as living sacrifices, like the whole burnt-offering, given over, body,
and fat, and skin, and blood, and life, for a whole consuming on the Lord’s altar. It must be sin in
view of that great work in the world which has yet to be done ere Christ shall “see of the travail of
His soul and be satisfied.” It must be the sin of the most shameful ingratitude, when we
remember how He bought us with His precious blood, giving Himself unto the death for us.
II.II.II.II. THE TEMPTATIONS TO THE SIN OF CHRISTIAN SLOTHFULNESS IN MODERN
LIFE. Certainly there is no temptation to slothfulness in modern business life. Intensity, haste,
keenness, over-grasping, are the modern business sins. But this business life of ours in many ways
brings temptation to a weak Christian living. Observe how it tends to exhaust energy, expending
all the gathered stores of physical and mental strength, and leaving none to be given to Christian
uses. Then, too, it brings wealth and the enervating influence of luxury—precisely the sin of old
Sodom, old Jerusalem, and old Tyre, against which a prophet’s voice is ever needed. Other things
besides business are seriously telling on the energy of religious life. To what an alarming extent
personal Christian effort is excused by an arrangement for most payment; as if cold cash could
ever do in the world for Christ what living souls can! The extravagant pursuit of mere pleasure,
and interest in the excitingly sensational and weakly sentimental in literature. And then in other
departments of life we have the open enthronement of intellect as the deity for modem worship.
III.III.III.III. THE DISHONOUR WHICH CHRISTIAN SLOTHFULNESS PUTS UPON THOSE
SAINTS AND HEROES WHO HAVE GONE BEFORE US, AND WHO SEEK TO LIVE
AGAIN IN us. Oh, the glorious vision of the saints of God! Sainted fathers, mothers, pastors,
heroes! They have inherited the promises, and now they rest. But how? Through “faith,” which is
but another name for energy—energy seen on another side; and through “patience,” which
enabled them, amid all their toils, and discouragements, and failures, to keep up their energy.
They live again in us. What dishonour do we put upon them, if our Christian living is faithless
and weak, self-indulgent and restless and fretful! How we disgrace them, if we sink down as low
as to make our lives a mere response to the questions, What shall we eat? What shall we drink?
And wherewithal shall we be clothed? They live again in us. They were the Church of Christ for

322. their time, and we are for ours. Would to God that in earnest, energetic, Christian lives we could
be worthy of them. Nay, would to God that we might be worthy of Him whom they and we alike
should imitate, who hath called us by His grace unto His kingdom and glory. (R. Tuck, B. A.)
The evil of slothThe evil of slothThe evil of slothThe evil of sloth
Among the disciples of Hillel, the wise teacher of the sons of Israel, was one named Saboth, to
whom every work was a great trouble, and who gave himself up to idleness and sloth. Hillel was
grieved thereat for the youth, and resolved to cure him of his fault. To this end he took him out
to the valley of Hinnom, by Jerusalem. There was a standing pool full of snakes and vermin, and
covered with muddy weeds. When they reached this place, Hillel put down his staff, and said,
“Let us rest here from our way.” The youth was surprised, and said, “How, master, near this foul
bog? Dost thou not perceive what poisonous vapours it exhales?” “Thou art right, my son,”
answered the master: “this bog is like the soul of a slothful man. Who would wish to be near it? “
Then Hillel took the youth to a waste field, producing nothing but thistles and thorns, which
choked the corn and the salutary herbs. Now, Hillel leaned on his staff, and said, “Behold this
field has good soil to produce all that is useful and pleasant, but it is forgotten and neglected,
therefore it brings forth thistles, and thorns, and poisonous weeds, beneath which lurk toads and
serpents. A little while ago thou didst see the soul; now behold the life of an idle man.” Then
Saboth was full of shame and repentance, and said, “Master, why leadest thou me to these lonely
and dreary spots? They are the reproachful picture of my soul and life!” Hillel answered, and
said, “Thou wouldst not believe my words, therefore I tried whether the voice of Nature would
penetrate to thy heart.” Saboth pressed his master’s hand, and said, “Thy endeavours shall not be
in vain; thou wilt see that a new life has begun within me.” And after this day Saboth became an
active youth. Then Hillel took him to a fertile valley, by the side of a clear brook, which flowed
meandering between fruitful trees, flowery meadows and shady shrubberies. “See here,” said the
old man to the rejoicing youth, “the picture of thy new, industrious life. Nature, which warned
thee, will now reward thee. Her beauty and grace can only give joy to him who sees in her life a
picture of his own.” (F. A. Krummacher.)
IndolenceIndolenceIndolenceIndolence

323. The soul’s idling time is the devil’s working time. Followers of them who … inherit the promises
Departed saints our examplesDeparted saints our examplesDeparted saints our examplesDeparted saints our examples
It must be owned, although it is a melancholy confession, that fear comparatively set out in the
road to heaven, and fewer still persevere unto the end. “Many of the disciples of Jesus turned
back, and walked no more with Him.”
I.I.I.I. THE CAUTION against a sore evil in the Church of Christ. “We desire that ye be not
slothful.” Can he be slothful who has for long years felt the bitterness of bondage, but having
shaken off, through the might of another, the bonds of misery, is now on his way to the land of
liberty? Can he be slothful who has seen the wild storm gathering in the heavens, with
destruction, and is on the road to the refuge set before him? Can he be slothful who flees, while
sin and Satan and avenging justice are pursuing? Can the Christian ever need such an
exhortation when he has so much to excite him to diligence? So prevalent is the evil, that no
Christian should regard himself as not standing in need of caution here. Such, too, is its deceitful
nature that it is often overlooked or mistaken for something else. It is a kind of negative vice; not
so much the doing of what is directly wrong, as the omitting to do what is obviously right. Depend
upon it, if we omit a duty, we are on the high way to the perpetration of an actual crime. The
great tempter knows ,his full well, and therefore strives thus to draw us aside rather than to drive
us into evil. The citadel has come into the possession of the foe, not by the might, but by the
stratagem of the enemy; it has been brought low, not by the strength of the assailants, but
through the indifference of the defenders. But there is a class of persons whose strength seems
paralysed, and who shrink from effort, because they see everything in an unfavourable light. They
behold difficulties in the way, and regard them as unscaleable; they consider the exertions
demanded as beyond their strength, and I he self-denial required as more than they can bear.
Such characters as those to which we have alluded seek, but do not strive. They do not set about
the matter with all the heart and soul and strength; there is none of that combating with the habit
of evil which will not rest until it is destroyed. Love with its note of tenderness, peace with its
words of sweetness, joy by its language of rapture, zeal with its burbling syllables, and faith by the
accents of assurance—all urge us never to be slothful. Remember the nature of that duty which is
laid upon you. You have a prize to win and a soul to save. Shall earthly competitors and worldly
combatants put you to the blush? Think, again, of the character you bear and the profession you
make. You are children of God, whose meat and drink should be to do their Father’s will, to
“count all things but loss for Christ.” Can you, then, bear the thought of belying your character,
of regarding spiritual things as little worth when earthly interests come in the way?

324. II.II.II.II. A POWERFUL ENCOURAGEMENT to diligence, as enforced by the example of those who
have preceded us in the road to heaven—“Be not slothful, but followers of them who through
faith and patience inherit the promises.” There is something in this mode of exciting the Hebrew
Christians to diligence, which by its suitableness recommends itself to us. It shows how
practicable it is to accomplish that which sloth suggests is impossible; it puts to flight every false
fear by giving instances of complete success, and assures us of what may be done by reminding us
of what has been done. Think of the zeal of patriarchs, prophets, and apostles, the trials they
endured, and the difficulties they overcame. Look at Abraham hoping against hope, obeying the
Divine command regardless of the consequences. Look at Moses” choosing affliction with the
people of God” in preference to all the riches of an Egyptian throne. Look at David waiting for
the kingdom while year after year he was hunted for his life, serving the Lord diligently amid all
the cares of royalty, and all the trials of the most troublous times. Look at the apostles or martyrs
who “ counted not their lives dear unto them” for the sake of Jesus. But how did the saints of
God check every rising tendency to discouragement or indolence? How did they so walk as to
arrive safely at their journey’s end? By “ faith and patience.” These are graces peculiar to the
Christian’s stale of probation. He is called to exercise faith in the Word of God, and to rely
entirely upon Christ. It is by faith that we become interested in the promises; pardon and
salvation are promised to faith—believing, we become children of God, and heirs of the promise
of eternal life. But “patience must also have her perfect work”; the promises will be delayed, that
this suffering grace may be called into exercise. This is the grace that checks the murmur, Nature
might sometimes suggest, “Why are my conflicts prolonged?” But patience maintains the
calmness of a heart not struck dumb by sullen desperation, but tranquilised by resignation and
supported by hope. (S. Bridge, M. A.)
Christian examplesChristian examplesChristian examplesChristian examples
I.I.I.I. We must endear your to ascertain OUR MODELS. Whom are we to follow? Them “who
through faith and patience inherit the promises.” Passing over successive generations, passing by
princes, and heroes, and statesmen, and scholars, the apostle goes back to the very early ages of
the new world, and points us to a small company of rustics and shepherds, distinguished only by
their communion with God and their obedience to Him. The days are coming when men will be
judged, not by their adventitiousness, but by their real worth, by their intellectual, moral, and
religious character, when vile persons, however rich, shall be condemned, and we shall honour

325. them that fear the Lord, however poor. For the righteous are the excellent of the earth. They are
called, observe, “repairers of the breach, restorers of places to dwell in,” and though they were
destitute, tormented, and afflicted, the world was not worthy of them.
II.II.II.II. Having ascertained our models, we must, in the second place, consider THEIR PRESENT
CONDITION, which is the enjoyment of the inheritance. They “inherit the promises.” Many
advantages are derived from the promises; some even in time. Few of the promises of God,
indeed, are ever completely accomplished in this world: they draw us, therefore, forward and
upward. We are saved by hope; heaven will perfect everything that concerns us. Now you will
observe, also, that this inheritance is a present possession. They “ inherit,” not they “ shall
inherit.” They inherit now the promises. The) have done with sorrows and with sin: they are freed
from all their infirmities and all their distractions: they are there for ever with the Lord, and
waiting to receive you into everlasting communion,
III.III.III.III. Let us now consider, thirdly, their PREVIOUS DISPOSITIONS.
1111.... Let us, then, observe their dependence and order. “Faith and patience.” Patience does not
precede faith, but follows it: so does everything. Faith is not the superstructure, but the
foundation.
2222.... The nature of their service. One word here will explain this fully; it is the word
“through”—“Through faith and patience,” says the apostle, “they inherit the promises.”
What could you do without either of them? What could you do without faith? Take the most
simple principle in religion: the creation of the world. The heathen philosophers commonly
believed in the eternity of the world, or that it was produced by a casual concourse of atoms.
And the apostle expressly tells us, that “through faith we understand that the worlds were
framed by the Word of God; so that things which are seen were not made of things which do
appear.” What wonder, therefore, that as to other things these should depend upon faith?
What could you do without patience? Patience has two offices to perform; the one regards
waiting for good, and the other the bearing of evil.
IV.IV.IV.IV. OUR DUTY IN REFERENCE TO THEM; which is to be followers of them: “Be ye
followers of them who through faith and patience inherit the promises.” The in)unction implies
three things:
1111.... That there is nothing unattainable or impracticable in the examples of those who have
gone before us. We may, we can, follow them. They were exercised b the very same
temptations, and they had the very same passions with us.

326. 2222.... That we should acquaint ourselves with them. You cannot follow what you are ignorant of
imitation is something voluntary, something intentional, something that requires
observation, and to have the thing much before the eye of the mind, in order to have the
mind impressed.
3333.... And you should not be satisfied with anything short of resemblance and conformity. In this
conformity allow me just to mention two things which are worthy of your regard.
((((1111)))) You should distinguish what was peculiar in their situation to themselves, and what
was common and general.
((((2222)))) Then again, with regard to such things, in which they were exemplars, you should
attend to these things chiefly as regards yourselves.
V.V.V.V. Having ascertained our models, and having seen their present condition, and their previous
disposition, and observed our duty with regard to them, let us finally remark, WHAT IS
NECESSARY IN ORDER TO DISCHARGE IT; namely, that you fling away sloth. A
philosopher was asked, “What is the sin most universal to all mankind?” and his answer was, and
we are persuaded that he answered justly, “Idleness and sloth.” See a child: with what difficulty
can you obtain anything like continued serious attention to subjects you are attempting to teach
it. It is like your endeavouring to tie it with a ball of mercury to the legs of a table. Look at man:
in what state should we find the community now, of how many thousand things should we remain
ignorant, if individuals were not urged by the most powerful considerations of want or advantage.
But mental sloth is much greater than bodily sloth, and spiritual sloth is much greater than even
mental. It seems very astonishing as well as unnatural; allowing that a man is on the bed of sloth,
we should suppose that it would be impossible for him to remain there when he opens his eyes
and looks about him in the light of revelation. Can be see such honours as these, and not feel
something like ambition? Can he see such riches, and not feel something like avarice? Can he
learn that the Judge standeth at the door and not be afraid? Can he see such a heaven and not
agonise in order to enter it? Can he see hell moving to meet him and not tremble, and flee from
the wrath to come? (W. Jay.)
In the footsteps of heroesIn the footsteps of heroesIn the footsteps of heroesIn the footsteps of heroes
The principle of imitation which is spoken of in our text (for The word “followers “ ought to have
been “ imitators “) has an imperial influence on man. It is almost impossible to define its range.

327. Imitation begins in early childhood, long before either our moral perceptions or our reason have
become developed; and the infant is often, though its parents may be unconscious of it, hearing
and watching and making its little efforts to imitate their doings and sayings. It is imitation which
is both the creative principle and the preserving bond of society. The moralists of every age have
shown their deep insight into human nature and their just appreciation of the value of the
principle of imitation by enforcing their precepts with suitable examples. Aristides has been cited
and pressed upon the young as an example of justice; and Solon as an example of wisdom; and
Socrates as an example of goodness. Nor has the Word of God been less alive to the importance
of a similar course. There is not a book in the whole compass of literature which has so
extensively availed itself of examples as this; nor is there one which has such examples to present,
whether of vice or virtue. And so our text exhorts us not to be slothful, but followers of them who
through faith and patience inherit the promises.
I.I.I.I. WHAT IS INHERITED? The promises. What promises? These must be the final promises
which are embodied in the one word—heaven. Many promises are fulfilled to us on our way
there; but these are promises whose fruition is postponed until death. What promises are fulfilled
then in heaven?
1111.... This is one thing—freedom from sin. This at least. This, if there be nothing more; and this
will be a great and glorious heaven in itself; for it will be a soul brought into harmony with
itself, and with its God and Saviour.
2222.... Another promise assures us of the end of sorrow. End of sorrow?. you may say. Can that
be? Life begins with a cry and ends with a sigh, and suffering is sown like seed from cradle to
grave. Can sorrow have an end? It seems incredible to the reason but not to faith, and it is to
faith that these promises are made. Oh I what a gathering shall be there, when brother shall
meet sister; husband, wife; parents, their children. They will dwell together in love; jealousy
and envy will be alike unknown. Selfishness will not disturb the common interest by seeking
its own. Holiness will produce peace, and peace will fill every breast with unutterable joy.
3333.... Knowledge.
II.II.II.II. THE CONDITIONS upon which the inheritance is secured. “By faith and patience.” By faith.
This is the key which opens the door of salvation to every one of us. “Without faith it is
impossible to please God.” We begin to live when we begin to believe. The first act of faith is like
the first throb of the heart, or the first heaving of the lungs; it shows that there is life. But if faith
unlock the door of salvation, it is not to be thrown away when once the door is opened. It is not

328. merely a key; it is a principle which must abide with us for ever. You may have sharp lessons
given to you in Providence—lessons that may make you speak sorrowfully of the vanity of all
thingshere. But you will still be unweaned from the world, unless your faith attach itself to higher
powers, and surrender itself to more pure and enduring fascinations. There are times when the
invisible seems nearest to us; when earthly interests sink back and we feel as if we dwelt amid the
light of eternal things. Faith gets a view of the hills from whence cometh all her help. She sees the
redeemed walking in the heavenly city, and then she can bear all things and endure all things. But
faith must have as her companion patience. This we must have, for as yet the blessing tarries. But
if we have faith, we can well afford to have patience; for the end on which our heart is set is sure.
How patient the mariner can be amid storm and calm, if he knows that he will reach the haven at
last! How patient the sufferer on his sick-bed, if he knows that recovery will come at the end of
all his pangs! And the Christian has a certainty before him. And if he hopes for it, then doth he
with patience wait for it. Be not slothful then, but followers. Let the devil’s servants sleep, but
sleep not, ye sons of God! (E. Mellor, D. D.)
Following the holy deadFollowing the holy deadFollowing the holy deadFollowing the holy dead
I.I.I.I. THEY HAVE REACHED A POSITION WORTH STRUGGLING