Թուղթ Եբրայեցիներին / Hebrews - 6 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (ver. 1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness, ver. 9, to the end.
Adam Clarke: Commentary on the Bible - 1831
We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's confidence in them, and his exhortation to diligence and perseverance, Heb 6:9-12. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, Heb 6:13-18. Hope is the anchor of the soul, and enters within the veil, Heb 6:19, Heb 6:20.
Albert Barnes: Notes on the Bible - 1834
6:0: In Heb 5:10-11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchizedek, and that there were many things to be said of him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true religion as might have been reasonably expected, but had rather gone back; Heb 5:12-14. The design of this chapter seems to be to warn them against the danger of going back entirely, and to encourage them to make the highest attainments possible in the knowledge of Christianity, and in the divine life. The apostle would keep them from entire apostasy, and would excite them to make all the advances which they possibly could make, and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Christian religion. In doing this he presents the following considerations:
(1) An exhortation to leave the elements or rudiments of the Christian religion, and to go on to the contemplation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eternal judgment. These entered into the very nature of Christianity. They were its first principles, and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contemplate; Heb 6:1-3.
(2) he warns them, in the most solemn manner, against apostasy. He assures them that if they should apostatize, it would be impossible to renew them again. They could not fall away from grace and again be renewed; they could not, after having been Christians and then apostatizing, be recovered. Their fall in that case would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths of religion; Heb 6:4-6.
(3) this sentiment is illustrated Heb 6:7-8 by a striking and beautiful figure drawn from agriculture. The sentiment was, that they who did not improve their advantage, and grow in the knowledge of the gospel, but who should go back and apostatize, would inevitably be destroyed. They could not be renewed and saved. It will be says the apostle, as it is with the earth. That which receives the rain that falls, and that bears its proper increase for the use of man, partakes of the divine blessing. That which does not - which bears only thorns and briers - is rejected, and is nigh to cursing, and will be burned with fire.
(4) yet the apostle says, he hoped better things of them. They had, indeed, receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize, and be cast off by God. They had shown that they had true religion, and he believed that God would not forget the evidence which they had furnished that they loved him; Heb 6:9-10.
(5) he expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope; Heb 6:11-12.
(6) to encourage them in this, he refers them to the solemn oath which God had taken, and his sacred covenant with them confirmed by an oath, in order that they might have true consolation, and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by him who had entered heaven as the great High Priest after the order of Melchizedek; Heb 6:13-20. By such considerations he would guard them from the danger of apostasy; he would encourage them to diligence in the divine life; and he would seek to prepare them to welcome the more high and difficult doctrines of the Christian religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Heb 6:1, He exhorts not to fall back from the faith; Heb 6:11, but to be stedfast, Heb 6:12. diligent, and patient to wait upon God; Heb 6:13, because God is most sure in his promise.
John Gill
INTRODUCTION TO HEBREWS 6
In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.
6:16:1: Վասն որոյ թողեալ զբան սկզբա՛նն Քրիստոսի, ՚ի կատարո՛ւմն եկեսցո՛ւք. մի՛ միւսանգամ հիմն արկանել ապաշխարութեան՝ ՚ի մեռելոտի գործոց անտի, եւ հաւատո՛ցն որ յԱստուած[4720], [4720] Բազումք. Արկանել հիմն ա՛՛։
6 Ուստի, Քրիստոսի մասին եղած նախագիտելիքները թողնելով՝ գանք չափահասներին սահմանուած ուսուցման՝ առանց վերստին հիմք դնելու մեռած գործերից ապաշխարելու, դէպի Աստուած հաւատի,
6 Ուստի, Քրիստոսին վրայով նախնական սորվելիքները ձգելով՝ կատարեալին գանք, առանց նորէն հիմ ձգելով մեռած գործերէն ապաշխարելու, առ Աստուած հաւատք ունենալու,
Վասն որոյ թողեալ զբան սկզբանն Քրիստոսի` ի կատարումն եկեսցուք. մի՛ միւսանգամ արկանել հիմն ապաշխարութեան ի մեռելոտի գործոց անտի, եւ հաւատոցն որ յԱստուած:

6:1: Վասն որոյ թողեալ զբան սկզբա՛նն Քրիստոսի, ՚ի կատարո՛ւմն եկեսցո՛ւք. մի՛ միւսանգամ հիմն արկանել ապաշխարութեան՝ ՚ի մեռելոտի գործոց անտի, եւ հաւատո՛ցն որ յԱստուած[4720],
[4720] Բազումք. Արկանել հիմն ա՛՛։
6 Ուստի, Քրիստոսի մասին եղած նախագիտելիքները թողնելով՝ գանք չափահասներին սահմանուած ուսուցման՝ առանց վերստին հիմք դնելու մեռած գործերից ապաշխարելու, դէպի Աստուած հաւատի,
6 Ուստի, Քրիստոսին վրայով նախնական սորվելիքները ձգելով՝ կատարեալին գանք, առանց նորէն հիմ ձգելով մեռած գործերէն ապաշխարելու, առ Աստուած հաւատք ունենալու,
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6:11: Посему, оставив начатки учения Христова, поспешим к совершенству; и не станем снова полагать основание обращению от мертвых дел и вере в Бога,
6:1  διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν,
6:1. Διὸ (Through-which) ἀφέντες ( having-had-sent-off ) τὸν (to-the-one) τῆς (of-the-one) ἀρχῆς (of-a-firsting) τοῦ (of-the-one) χριστοῦ (of-Anointed) λόγον (to-a-forthee) ἐπὶ (upon) τὴν (to-the-one) τελειότητα (to-a-finished-belongness) φερώμεθα, (we-might-be-beared,"μὴ (lest) πάλιν (unto-furthered) θεμέλιον (to-foundationed-belonged) καταβαλλόμενοι ( casting-down ) μετανοίας (of-a-considering-with-unto) ἀπὸ (off) νεκρῶν ( of-en-deaded ) ἔργων, (of-works) καὶ (and) πίστεως (of-a-trust) ἐπὶ (upon) θεόν, (to-a-Deity,"
6:1. quapropter intermittentes inchoationis Christi sermonem ad perfectionem feramur non rursum iacientes fundamentum paenitentiae ab operibus mortuis et fidei ad DeumWherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
1. Wherefore let us cease to speak of the first principles of Christ, and press on unto perfection; not laying again a foundation of repentance from dead works, and of faith toward God,
6:1. Therefore, interrupting an explanation of the basics of Christ, let us consider what is more advanced, not presenting again the fundamentals of repentance from dead works, and of faith toward God,
6:1. 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,
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:

1: Посему, оставив начатки учения Христова, поспешим к совершенству; и не станем снова полагать основание обращению от мертвых дел и вере в Бога,
6:1  διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ χριστοῦ λόγον ἐπὶ τὴν τελειότητα φερώμεθα, μὴ πάλιν θεμέλιον καταβαλλόμενοι μετανοίας ἀπὸ νεκρῶν ἔργων, καὶ πίστεως ἐπὶ θεόν,
6:1. quapropter intermittentes inchoationis Christi sermonem ad perfectionem feramur non rursum iacientes fundamentum paenitentiae ab operibus mortuis et fidei ad Deum
Wherefore, leaving the word of the beginning of Christ, let us go on to things more perfect: not laying again the foundation of penance from dead works and of faith towards God,
6:1. Therefore, interrupting an explanation of the basics of Christ, let us consider what is more advanced, not presenting again the fundamentals of repentance from dead works, and of faith toward God,
6:1. 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,
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1: "Оставивши начатки учения Христова...", т.е. не останавливаясь подробно на начатках учения - на том, что более или менее известно и понятно, - поспешим к совершенству..., т.е. познания учения Христова, ведущего за собою и нравственное совершенство людей. - "Не станем снова полагать..." - мысль, разъясняющая первое предложение ("оставивши начатки...") в отрицательной форме. В числе вопросов, которыми апостол сейчас считает излишним заниматься, откладывая, впрочем, лишь до другого удобного времени, перечисляются: покаяние ("обращение от мертвых дел"), вера, крещение, возложение рук, воскресение мертвых и вечный суд. - "Обращение от мертвых дел" - собственно оставление еврейской обрядности или бесплодных дел закона (Рим 3:20), а затем уже - и вообще оставление греховных дел, коим приличествует название мертвых потому, что они ведут к вечной смерти, удаляя от истинной жизни (ср. IX:14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Advancement in Holiness; First Principles.A. D. 62.
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. 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 briers is rejected, and is nigh unto cursing; whose end is to be burned.

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 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.

3. 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 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.

II. 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, v. 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.

III. 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, v. 4, 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. xxiv. 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 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, v. 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.
Adam Clarke: Commentary on the Bible - 1831
6:1: Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages.
Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.
Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ.
The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah.
Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.
Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in Heb 9:14 of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.
Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy.
But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.
Albert Barnes: Notes on the Bible - 1834
6:1: Therefore - "Since, as was stated in the pRev_ious 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.
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 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?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:1: leaving: Heb 5:12-14
principles of the doctrine: or, word of the beginning, Mar 1:1; Joh 1:1-3; Ti1 3:16
let: Heb 7:11, Heb 12:13; Pro 4:18; Mat 5:48; Co1 13:10; Co2 7:1; Eph 4:12; Phi 3:12-15; Col 1:28, Col 4:12; Jam 1:4; Pe1 5:10; Jo1 4:12
laying: Mat 7:25; Luk 6:48; Co1 3:10-12; Ti1 6:19; Ti2 2:19
repentance: Isa 55:6, Isa 55:7; Eze 18:30-32; Zac 12:10; Mat 3:2, Mat 4:17, Mat 21:29, Mat 21:32; Mar 6:12; Act 2:38, Act 3:19, Act 11:18, Act 17:30, Act 20:21, Act 26:20; Co2 7:10; Ti2 2:25, Ti2 2:26
dead: Heb 9:14; Gal 5:19-21; Eph 2:1, Eph 2:5
faith: Heb 11:6; Joh 5:24, Joh 12:44, Joh 14:1; Pe1 1:21; Jo1 5:10-13
Geneva 1599
6:1 Therefore leaving the (a) principles of the doctrine of Christ, let us go on unto perfection; (1) not laying again the foundation of repentance from dead works, and of faith toward God,
(a) The first principle of Christian religion, which we call the catechism. (1) Certain principles of a catechism, which comprehend the sum of the doctrine of the gospel, were given in few words and briefly to the poor and unlearned, that is, the profession of repentance and faith in God. The articles of this doctrine were required from those who were not yet members of the Church on the days appointed for their baptism. Of those articles, two are by name recited: the resurrection of the dead, and eternal judgment. (Ed.)
John Gill
6:1 Therefore leaving the principles of the doctrine of Christ,.... The Gospel is the doctrine of Christ, and is so called, because Christ, as God, is the author of it; as Mediator, he received it from his Father; as man, he was the preacher of it; and he is also the sum and substance of it: the principles of this doctrine are either the easier parts of the Gospel, called milk in the latter part of the preceding chapter; which are not to be left with dislike and contempt, nor so as to be forgotten, nor so as not to be recurred to at proper times; but so as not to abide in and stick here, without going further: or rather the ceremonies of the law, which were the elements of the Jews' religion, and the beginning, as the word may be here rendered, of the doctrine of Christ; which were shadowy and typical of Christ, and taught the Jews the truths of the Gospel concerning Christ: in these the believing Jews were very desirous of sticking, and of abiding by them, and of continuing them in the Gospel church; whereas they were to be left, since they had had their use, and had answered what they were designed for, and were now abolished by Christ.
Let us go on to perfection: in a comparative sense, to a more perfect knowledge of things, which the clear revelation and ministry of the Gospel lead unto; and which the rites and ceremonies, types and figures of the law, never could:
not laying again the foundation of repentance from dead works; the Syriac version reads this by way of interrogation, "do ye lay again, &c." and makes the third verse to be an answer to it: the phrase, "not laying again the foundation", is to be read in connection, not only with this article of repentance, but with each of the other five articles, the foundation of which is no more to be laid again than this: and not laying it again, either means not teaching it, and so refers to the apostle, and other ministers of the word, who should not insist upon the following things, at least not stick there, but go on to deliver things more sublime and grand; or not hearing it, and so refers to the Hebrews, who should seek after a more perfect knowledge of evangelic truths than the following articles exhibited to them: and the several parts of this foundation, which; are not to be laid again ministerially, by preachers, or attended to by hearers, design either the first things, with which the Gospel dispensation was ushered in; or rather, and which I take to be the true sense, the general principles and practices of the Jews under the former dispensation; for these are not the six principles of the Christian religion, as they are commonly called, but so many articles of the Jewish creed; some of which were peculiar to the Jews, and others common to them, with us Christians: thus,
repentance from dead works, does not intend evangelical repentance, the doctrine of which is to be ministerially laid, and the grace itself to be exercised over and over again; but a repentance which arose from, and was signified by the sacrifices of slain beasts; for by them the Jews were taught the doctrine of repentance, as well as remission of sin; and in and over them did they confess their iniquities; yea, every beast that was slain for sacrifice carried in it a conviction of sin, an acknowledgment of guilt; and it was tacitly owning, that they, for whom the creature was slain, deserved to be treated as that was, and die as that did. So the Jews (f) say,
"when a man sacrifices a beast, he thinks in his own heart, I am rather a beast than this; for I am he that hath sinned, and for the sin which I have committed I bring this; and it is more fitting that the man should be sacrificed rather than the beast; and so it appears that, , "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, Jn 14:1, so that now they were not only to have faith towards God, as the God of Israel, and to teach and receive that doctrine; but to have faith in Christ as the Saviour of lost sinners, without the intermediate use of sacrifices.
(f) Nizzachon Vet. p. 11. Ed. Wagenseil.
John Wesley
6:1 Therefore leaving the principles of the doctrine of Christ - That is, saying no more of them for the present. Let us go on to perfection; not laying again the foundation of repentance from dead works - From open sins, the very first thing to be insisted on. And faith in God - The very next point. So St. Paul in his very first sermon at Lystra, Acts 14:15, "Turn from those vanities unto the living God." And when they believed, they were to be baptized with the baptism, not of the Jews, or of John, but of Christ. The next thing was, to lay hands upon them, that they might receive the Holy Ghost: after which they were more fully instructed, touching the resurrection, and the general judgment; called eternal, because the sentence then pronounced is irreversible, and the effects of it remain for ever.
Robert Jamieson, A. R. Fausset and David Brown
6:1 WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
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.
6:26:2: եւ մկրտութեանցն վարդապետութեան, եւ ձեռնադրութեա՛ն ձեռաց, եւ յարութեա՛ն մեռելոց, եւ դատաստանի՛ն յաւիտենից[4721]։ [4721] Ոմանք. Վարդապետութիւն... ձեռնադրութիւն... յարութիւն։
2 մկրտութիւնների վարդապետութեան, ձեռնադրութեան, մեռելների յարութեան եւ յաւիտենական դատաստանի վրայ:
2 Մկրտութիւններուն վարդապետութեանը, ձեռք դնելուն, մեռելներուն յարութեանը, յաւիտենական դատաստանին։
եւ մկրտութեանցն վարդապետութեան, եւ ձեռնադրութեան ձեռաց, եւ յարութեան մեռելոց, եւ դատաստանին յաւիտենից:

6:2: եւ մկրտութեանցն վարդապետութեան, եւ ձեռնադրութեա՛ն ձեռաց, եւ յարութեա՛ն մեռելոց, եւ դատաստանի՛ն յաւիտենից[4721]։
[4721] Ոմանք. Վարդապետութիւն... ձեռնադրութիւն... յարութիւն։
2 մկրտութիւնների վարդապետութեան, ձեռնադրութեան, մեռելների յարութեան եւ յաւիտենական դատաստանի վրայ:
2 Մկրտութիւններուն վարդապետութեանը, ձեռք դնելուն, մեռելներուն յարութեանը, յաւիտենական դատաստանին։
zohrab-1805▾ eastern-1994▾ western am▾
6:22: учению о крещениях, о возложении рук, о воскресении мертвых и о суде вечном.
6:2  βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου.
6:2. βαπτισμῶν (of-immersings-of) διδαχὴν (to-a-teaching) ἐπιθέσεώς (of-a-placing-upon) τε (also) χειρῶν, (of-hands,"ἀναστάσεως (of-a-standing-up) νεκρῶν ( of-en-deaded ) καὶ (and) κρίματος (of-a-separating-to) αἰωνίου. (of-aged-belonged)
6:2. baptismatum doctrinae inpositionis quoque manuum ac resurrectionis mortuorum et iudicii aeterniOf the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
2. of the teaching of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
6:2. of the doctrine of baptism, and also of the imposition of hands, and of the resurrection of the dead, and of eternal judgment.
6:2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment:

2: учению о крещениях, о возложении рук, о воскресении мертвых и о суде вечном.
6:2  βαπτισμῶν διδαχῆς, ἐπιθέσεώς τε χειρῶν, ἀναστάσεώς τε νεκρῶν, καὶ κρίματος αἰωνίου.
6:2. baptismatum doctrinae inpositionis quoque manuum ac resurrectionis mortuorum et iudicii aeterni
Of the doctrine of baptisms and imposition of hands, and of the resurrection of the dead, and of eternal judgment.
6:2. of the doctrine of baptism, and also of the imposition of hands, and of the resurrection of the dead, and of eternal judgment.
6:2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: "Учение о крещениях..." Множественное число употреблено, вероятно, в отношении ко множеству крещаемых, а может быть и потому, что апостол мыслит здесь и отличные от христианского крещения иудейские очищения (baptismoi) и Иоанново крещение, различие коих от христианского таинства предполагается известным. Под возложением рук - несомненно - разумеется следовавшее за крещением таинство миропомазания, совершавшееся тогда над всеми через возложение рук с низведением на крещаемых Св. Духа. - "О воскресении мертвых и о суде вечном..." апостол находит возможным не говорить, потому что учение об этом также достаточно должно быть известно и из устной проповеди апостолов, и из посланий их, особенно Апостола Павла (1Кор.15:1; Сол 4:17: и др.).
Adam Clarke: Commentary on the Bible - 1831
6:2: 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, Co1 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, ῥαντισμος, 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 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).
Albert Barnes: Notes on the Bible - 1834
6:2: 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; Ti1 5:22; Act 6:6.
(3) In imparting the miraculous influences of the Holy Spirit; Act 8:17, Act 8:19; 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, pRev_ailed 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 foRev_er; 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 Rev_ersal of the judgment then pronounced. What is decided then will be determined foRev_er. 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 foRev_er 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 mat 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;; Th2 1:9; Mar 9:45, Mar 9:48.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:2: the doctrine: Heb 9:10; Mar 7:4, Mar 7:8; Luk 11:38 *Gr: Mat 3:14, Mat 20:22, Mat 20:23, Mat 28:19; Mar 16:16; Luk 3:16, Luk 12:50; Joh 1:33, Joh 3:25, Joh 3:26; Joh 4:1, Joh 4:2; Act 2:38, Act 2:41, Act 8:12, Act 8:13, Act 8:16, Act 8:36-38, Act 10:47, Act 16:15, Act 16:33, Act 19:2-5; Rom 6:3, Rom 6:4; Co1 1:12-17, Co1 10:2, Co1 12:13; Col 2:12; Pe1 3:20, Pe1 3:21
laying: Act 6:6, Act 8:14-18, Act 13:3, Act 19:6
resurrection: Heb 11:35; Isa 26:19; Eze 37:1-14; Dan 12:2; Mat 22:23-32; Luk 14:14; Joh 5:29, Joh 11:24, Joh 11:25; Act 4:2, Act 17:18, Act 17:31, Act 17:32, Act 23:6, Act 24:15, Act 24:21, Act 26:8; Rom 6:5; 1Cor. 15:13-57; Phi 3:21; Th1 4:14-18; Ti2 2:18
eternal: Ecc 12:14; mat 25:31-46; Act 17:31, Act 24:25; Rom 2:5-10, Rom 2:16; Co2 5:10; Pe2 3:7; Jde 1:14, Jde 1:15; Rev 20:10-15
John Gill
6:2 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 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, "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.
(g) Misn. Kiddushin, c. 2. sect. 8. & Bartenora in ib. (h) R. Levi ben Gersom in Exod. fol. 109. 1. & in Lev. fol. 117. 2.
Robert Jamieson, A. R. Fausset and David Brown
6:2 the doctrine of baptisms--paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (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 fulfilment [ALFORD].
resurrection, &c.--held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine."
eternal judgment--judgment fraught with eternal consequences either of joy or of woe.
6:36:3: Եւ արդ՝ արասցո՛ւք զայն՝ եթէ Աստուած հրամայեսցէ[4722]։ [4722] Ոմանք. Եթէ Տէր հրամայեսցէ։
3 Եւ արդ, այս բանը պիտի անենք, եթէ Աստուած թոյլ տայ.
3 Ասոնք պիտի ընենք՝ եթէ Աստուած հրաման տայ
Եւ արդ արասցուք զայն, եթէ Աստուած հրամայեսցէ:

6:3: Եւ արդ՝ արասցո՛ւք զայն՝ եթէ Աստուած հրամայեսցէ[4722]։
[4722] Ոմանք. Եթէ Տէր հրամայեսցէ։
3 Եւ արդ, այս բանը պիտի անենք, եթէ Աստուած թոյլ տայ.
3 Ասոնք պիտի ընենք՝ եթէ Աստուած հրաման տայ
zohrab-1805▾ eastern-1994▾ western am▾
6:33: И это сделаем, если Бог позволит.
6:3  καὶ τοῦτο ποιήσομεν ἐάνπερ ἐπιτρέπῃ ὁ θεός.
6:3. καὶ (And) τοῦτο (to-the-one-this) ποιήσομεν (we-shall-do-unto) ἐάνπερ (if-ever-very) ἐπιτρέπῃ (it-might-turn-upon,"ὁ (the-one) θεός. (a-Deity)
6:3. et hoc faciemus siquidem permiserit DeusAnd this will we do, if God permit.
3. And this will we do, if God permit.
6:3. And we shall do this, if indeed God permits it.
6:3. And this will we do, if God permit.
And this will we do, if God permit:

3: И это сделаем, если Бог позволит.
6:3  καὶ τοῦτο ποιήσομεν ἐάνπερ ἐπιτρέπῃ ὁ θεός.
6:3. et hoc faciemus siquidem permiserit Deus
And this will we do, if God permit.
6:3. And we shall do this, if indeed God permits it.
6:3. And this will we do, if God permit.
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Adam Clarke: Commentary on the Bible - 1831
6:3: 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.
Albert Barnes: Notes on the Bible - 1834
6:3: 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; compare the notes on Joh 15:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:3: if: Act 18:21; Rom 15:32; Co1 4:19, Co1 16:7; Jam 4:15
John Gill
6:3 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.
John Wesley
6:3 And this we will do - We will go on to perfection; and so much the more diligently, because,
Robert Jamieson, A. R. Fausset and David Brown
6:3 will we do--So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
if God permit--For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (Phil 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," &c. Without God's blessing, the cultivation of the ground does not succeed (Heb 6:7).
6:46:4: Քանզի անհնա՛ր է միանգամ մկրտելոցն, որ ճաշակեցին յերկնաւո՛ր պարգեւացն, եւ հաղորդք եղեն Հոգւոյն Սրբոյ[4723], [4723] Ոմանք. Անհնարին է միւսանգամ։
4 որովհետեւ մէկ անգամ մկրտուածների համար[37], - որ ճաշակեցին երկնաւոր պարգեւներից, հաղորդակից եղան Սուրբ Հոգուն,[37] 37. Յունարէնն ունի՝ լուսաւորուածների:
4 Վասն զի անհնար է մէկ անգամ լուսաւորուածներուն՝ որոնք երկնաւոր պարգեւին համը առին, Սուրբ Հոգիին հաղորդակից եղան,
Քանզի անհնար է միանգամ [21]մկրտելոցն որ ճաշակեցին յերկնաւոր պարգեւացն, եւ հաղորդք եղեն Հոգւոյն Սրբոյ:

6:4: Քանզի անհնա՛ր է միանգամ մկրտելոցն, որ ճաշակեցին յերկնաւո՛ր պարգեւացն, եւ հաղորդք եղեն Հոգւոյն Սրբոյ[4723],
[4723] Ոմանք. Անհնարին է միւսանգամ։
4 որովհետեւ մէկ անգամ մկրտուածների համար[37], - որ ճաշակեցին երկնաւոր պարգեւներից, հաղորդակից եղան Սուրբ Հոգուն,
[37] 37. Յունարէնն ունի՝ լուսաւորուածների:
4 Վասն զի անհնար է մէկ անգամ լուսաւորուածներուն՝ որոնք երկնաւոր պարգեւին համը առին, Սուրբ Հոգիին հաղորդակից եղան,
zohrab-1805▾ eastern-1994▾ western am▾
6:44: Ибо невозможно--однажды просвещенных, и вкусивших дара небесного, и соделавшихся причастниками Духа Святаго,
6:4  ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου
6:4. Ἀδύνατον (Un-able) γὰρ (therefore) τοὺς (to-the-ones) ἅπαξ (to-once) φωτισθέντας ( to-having-been-lighted-to ) γευσαμένους ( to-having-tasted-of ) τε (also) τῆς (of-the-one) δωρεᾶς (of-a-gift) τῆς (of-the-one) ἐπουρανίου (of-upon-sky-belonged) καὶ (and) μετόχους ( to-held-with ) γενηθέντας ( to-having-been-became ) πνεύματος (of-a-currenting-to) ἁγίου (of-hallow-belonged,"
6:4. inpossibile est enim eos qui semel sunt inluminati gustaverunt etiam donum caeleste et participes sunt facti Spiritus SanctiFor it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
4. For as touching those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Ghost,
6:4. For it is impossible for those who were once illuminated, and have even tasted of the heavenly gift, and have become sharers in the Holy Spirit,
6:4. 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,
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:

4: Ибо невозможно--однажды просвещенных, и вкусивших дара небесного, и соделавшихся причастниками Духа Святаго,
6:4  ἀδύνατον γὰρ τοὺς ἅπαξ φωτισθέντας, γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου
6:4. inpossibile est enim eos qui semel sunt inluminati gustaverunt etiam donum caeleste et participes sunt facti Spiritus Sancti
For it is impossible for those who were once illuminated, have tasted also the heavenly gift and were made partakers of the Holy Ghost,
6:4. For it is impossible for those who were once illuminated, and have even tasted of the heavenly gift, and have become sharers in the Holy Spirit,
6:4. 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,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: В 3: стихе апостол обещает подробнее говорить и обо всем упомянутом, и это обещание отчасти начинает выполнять, говоря о покаянии (в соответствие 1: ст.) после предполагаемого отпадения, которое он изображает как дело страшное и ужасное во всех отношениях. По-видимому, он усматривал некоторые признаки этого отпадения в читателях, и потому говорит с такою силою против него, выражая уверенность, что его собеседники держатся правого пути (9: ст.). - "Просвещенных...", т.е. благодатью Св. Духа и Евангельским учением (ср. Евр 6:4; X:32; Ин 1:9; 2Кор. 4:4, 6). - "Вкусивших дара небесного..." - оправдания, даруемого Богом верующим во Христа и называемого у апостола еще - неизреченным даром (2Кор. 9:15; Рим 5:17; ср. II:4; Х:20), и вообще благодати Св. Духа.
Adam Clarke: Commentary on the Bible - 1831
6:4: 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; Pe1 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.
Albert Barnes: Notes on the Bible - 1834
6:4: 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 - ἀδύνατον 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, 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 addressed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:4: it is: Heb 10:26-29, Heb 12:15-17; Mat 5:13, Mat 12:31, Mat 12:32, Mat 12:45; Luk 11:24-26; Joh 15:6; Ti2 2:25, Ti2 4:14; Pe2 2:20-22; Jo1 5:16
were once: Heb 10:32; Num 24:3, Num 24:15, Num 24:16
and have: Mat 7:21, Mat 7:22; Luk 10:19, Luk 10:20; Joh 3:27, Joh 4:10, Joh 6:32; Act 8:20, Act 10:45, Act 11:17; Rom 1:11; Co1 13:1, Co1 13:2; Eph 2:8, Eph 3:7, Eph 4:7; Ti1 4:14; Jam 1:17, Jam 1:18
partakers: Heb 2:4; Act 15:8; Gal 3:2, Gal 3:5
Geneva 1599
6:4 (2) For [it is] (b) impossible for those who were once enlightened, and have (c) tasted of the heavenly gift, and were made partakers of the Holy Ghost,
(2) He adds a vehemency to his exhortation, and a sharp threatening of the certain destruction that will come to them who fall away from God and his religion.
(b) He speaks of a general backsliding and those who fall away from the faith completely, not of sins committed through the weakness of a man against the first and the second table of the law.
(c) We must note the force of this word, for it is one thing to believe as Lydia did, whose heart God opened in (Acts 16:13) and another thing to have some taste.
John Gill
6:4 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 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 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, 1Cor 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, Mt 7:22.
(i) Apolog. 2. p. 94. (k) Paedagog. l. 1. c. 6. p. 93.
John Wesley
6:4 It is impossible for those who were once enlightened - With the light of the glorious love of God in Christ. And have tasted the heavenly gift - Remission of sins, sweeter than honey and the honeycomb. And been made partakers of the Holy Ghost - Of the witness and the fruit of he Spirit.
Robert Jamieson, A. R. Fausset and David Brown
6:4 We must "go on toward perfection"; for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance.
for those--"in the case of those."
once enlightened--once for all illuminated by the word of God taught in connection with "baptism" (to which, in 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 (Acts 8:19-20),
made partakers of the Holy Ghost--specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of the Holy Ghost in miraculous gifts.
6:56:5: եւ զգեղեցի՛կ բանին Աստուծոյ ճաշակսն ճաշակեցին, եւ զզօրութիւնս հանդերձելո՛յ աշխարհին[4724], [4724] Ոմանք. Ճաշակս ճաշակեցին, եւ զօրութիւնս։
5 Աստծու գեղեցիկ խօսքի վայելքն ունեցան եւ գալիք աշխարհի զօրութիւնները ճանաչեցին, -
5 Աստուծոյ բարի խօսքին ու գալու աշխարհին զօրութիւններուն համը առին
եւ զգեղեցիկ բանին Աստուծոյ ճաշակսն ճաշակեցին, եւ զզօրութիւնս հանդերձելոյ աշխարհին:

6:5: եւ զգեղեցի՛կ բանին Աստուծոյ ճաշակսն ճաշակեցին, եւ զզօրութիւնս հանդերձելո՛յ աշխարհին[4724],
[4724] Ոմանք. Ճաշակս ճաշակեցին, եւ զօրութիւնս։
5 Աստծու գեղեցիկ խօսքի վայելքն ունեցան եւ գալիք աշխարհի զօրութիւնները ճանաչեցին, -
5 Աստուծոյ բարի խօսքին ու գալու աշխարհին զօրութիւններուն համը առին
zohrab-1805▾ eastern-1994▾ western am▾
6:55: и вкусивших благого глагола Божия и сил будущего века,
6:5  καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος,
6:5. καὶ (and) καλὸν (to-seemly) γευσαμένους ( to-having-tasted-of ) θεοῦ (of-a-Deity) ῥῆμα (to-an-uttering-to,"δυνάμεις (to-abilities) τε (also) μέλλοντος (of-impending) αἰῶνος, (of-an-age,"
6:5. gustaverunt nihilominus bonum Dei verbum virtutesque saeculi venturiHave moreover tasted the good word of God and the powers of the world to come,
5. and tasted the good word of God, and the powers of the age to come,
6:5. who, despite having tasted the good Word of God and the virtues of the future age, have yet fallen away,
6:5. And have tasted the good word of God, and the powers of the world to come,
And have tasted the good word of God, and the powers of the world to come:

5: и вкусивших благого глагола Божия и сил будущего века,
6:5  καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος,
6:5. gustaverunt nihilominus bonum Dei verbum virtutesque saeculi venturi
Have moreover tasted the good word of God and the powers of the world to come,
6:5. who, despite having tasted the good Word of God and the virtues of the future age, have yet fallen away,
6:5. And have tasted the good word of God, and the powers of the world to come,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: "Вкусивших благого глагола Божия...", т.е. испытавших собственным непосредственным чувством силу и сладость Евангельской истины. - "Сил будущего века..." Здесь разумеются не только черезвычайные дары апостольского времени, но и все те силы освящения и прославления, которые и теперь доставляют христианину победу над смертью. Испытывая на себе действие этих сил, христианин предвкушает славу вечной жизни, жизни будущего века.
Adam Clarke: Commentary on the Bible - 1831
6:5: 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 - Δυναμεις 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 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, Pe1 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 Pe1 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.
Albert Barnes: Notes on the Bible - 1834
6:5: 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 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:5: tasted: Mat 13:20, Mat 13:21; Mar 4:16, Mar 4:17, Mar 6:20; Luk 8:13; Pe1 2:3; Pe2 2:20
the powers: Heb 2:5
John Gill
6:5 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 , "good matter", or "word", in Ps 45:1 , "my good word", or "the word of my goodness", in the Targum on Is 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 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 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.
John Wesley
6:5 And have tasted the good word of God - Have had a relish for, and a delight in it. And the powers of the world to come - Which every one tastes, who has an hope full of immortality. Every child that is naturally born, first sees the light, then receives and tastes proper nourishment, and partakes of the things of this world. In like manner, the apostle, comparing spiritual with natural things, speaks of one born of the Spirit, as seeing the light, tasting the sweetness, and partaking of the things "of the world to come."
Robert Jamieson, A. R. Fausset and David Brown
6:5 tasted the good word of God--distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy all the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the whole word (accusative case) of God already, namely, God's "good word of promise." The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (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 6:1-2). "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).
6:66:6: եւ կործանեսցին. միւսանգամ նորոգե՛լ յապաշխարութիւն. եւ վերստին ՚ի խա՛չ հանել անձանց զՈրդին Աստուծոյ, եւ դարձեալ խայտառակել[4725]։ [4725] Ոմանք. Եւ կործանիցին միւ՛՛։
6 եթէ սայթաքեն, անհնար է երկրորդ անգամ ապաշխարութեամբ նորոգուել, որովհետեւ նրանք վերստին խաչն են հանում Աստծու Որդուն եւ դարձեալ խաղք ու խայտառակ դարձնում.
6 Որ եթէ իյնան՝ նորէն ապաշխարութիւնով նորոգուին. որովհետեւ կրկին Աստուծոյ Որդին խաչը կը հանեն իրենց անձին ու կը խայտառակեն։
եւ կործանեսցին, միւսանգամ նորոգել յապաշխարութիւն, եւ վերստին ի խաչ հանել անձանց զՈրդին Աստուծոյ, եւ դարձեալ խայտառակել:

6:6: եւ կործանեսցին. միւսանգամ նորոգե՛լ յապաշխարութիւն. եւ վերստին ՚ի խա՛չ հանել անձանց զՈրդին Աստուծոյ, եւ դարձեալ խայտառակել[4725]։
[4725] Ոմանք. Եւ կործանիցին միւ՛՛։
6 եթէ սայթաքեն, անհնար է երկրորդ անգամ ապաշխարութեամբ նորոգուել, որովհետեւ նրանք վերստին խաչն են հանում Աստծու Որդուն եւ դարձեալ խաղք ու խայտառակ դարձնում.
6 Որ եթէ իյնան՝ նորէն ապաշխարութիւնով նորոգուին. որովհետեւ կրկին Աստուծոյ Որդին խաչը կը հանեն իրենց անձին ու կը խայտառակեն։
zohrab-1805▾ eastern-1994▾ western am▾
6:66: и отпадших, опять обновлять покаянием, когда они снова распинают в себе Сына Божия и ругаются [Ему].
6:6  καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
6:6. καὶ (and) παραπεσόντας , ( to-having-had-fallen-beside ,"πάλιν (unto-furthered) ἀνακαινίζειν (to-freshen-up-to) εἰς (into) μετάνοιαν, (to-a-considering-with-unto) ἀνασταυροῦντας ( to-en-staking-up ) ἑαυτοῖς (unto-selves) τὸν (to-the-one) υἱὸν (to-a-Son) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) παραδειγματίζοντας . ( to-showing-beside-to )
6:6. et prolapsi sunt renovari rursus ad paenitentiam rursum crucifigentes sibimet ipsis Filium Dei et ostentui habentesAnd are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
6. and 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.
6:6. to be renewed again to penance, since they are crucifying again in themselves the Son of God and are still maintaining pretenses.
6:6. 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.
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:

6: и отпадших, опять обновлять покаянием, когда они снова распинают в себе Сына Божия и ругаются [Ему].
6:6  καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.
6:6. et prolapsi sunt renovari rursus ad paenitentiam rursum crucifigentes sibimet ipsis Filium Dei et ostentui habentes
And are fallen away: to be renewed again to penance, crucifying again to themselves the Son of God and making him a mockery.
6:6. to be renewed again to penance, since they are crucifying again in themselves the Son of God and are still maintaining pretenses.
6:6. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: "Отпадших...", что всегда соединяется с ожесточением против Христа и Его Церкви (ср. X:29), делая это отпадение хулою на Духа Святого, которая не может быть отпущена ни в сей век, ни в будущий (Мф 12:31), потому что для людей такого рода невозможно исправление.
Adam Clarke: Commentary on the Bible - 1831
6:6: 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).
Albert Barnes: Notes on the Bible - 1834
6:6: 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 pRev_ailing 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 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 - ἀνασταυροῦντας 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 ἀνασταυρόω 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 ἀνὰ ana in the word ἀνασταυροῦντας 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 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 pRev_alent 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 pRev_enting 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 Jo1 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 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 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 foRev_er." 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 ἀνακαινισμος anakainismos, their renovation. It would seem then that there is nothing in the phrase to pRev_ent its interpretation on the same principle that above has been applied to the passage generally.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:6: to renew: Heb 6:4; Psa 51:10; Isa 1:28; Ti2 2:25
they crucify: Heb 10:29; Zac 12:10-14; Mat 23:31, Mat 23:32; Luk 11:48
an open: Heb 12:2; Mat 27:38-44; Mar 15:29-32; Luk 23:35-39
Geneva 1599
6:6 If they shall fall away, to renew them again unto repentance; seeing they (d) crucify to themselves the Son of God afresh, and put [him] to an open shame.
(d) As men that hate Christ, and as though they crucified him again, making a mockery of him to all the world, to their own destruction, as Julian the Apostate or backslider did.
John Gill
6:6 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 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 Mt 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 Ex 9:16 and say, that when the holy blessed God withholds repentance from a sinner, , "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 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.
(l) Maimon. Hilchot. Teshuba, c. 6. sect. 3. (m) Vid. R. David Kimchi in Isa. xxii. 14.
John Wesley
6:6 And have fallen away - Here is not a supposition, but a plain relation of fact. The apostle here describes the case of those who have cast away both the power and the form of godliness; who have lost both their faith, hope, and love, Heb 6:10, &c., and that wilfully, Heb 10:26. Of these wilful total apostates he declares, it is impossible to renew them again to repentance. (though they were renewed once,) either to the foundation, or anything built thereon. Seeing they crucify the Son of God afresh - They use him with the utmost indignity. And put him to an open shame - Causing his glorious name to be blasphemed.
Robert Jamieson, A. R. Fausset and David Brown
6:6 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 wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (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 crucifiying 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 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 (Jn 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 (Mk 4:16-17). At the same time it does not limit God's grace, as if it were "impossible" for God to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (Jude 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" (Mt 13:12), so that he would have abided in them and not have fallen away" [THOLUCK]. Such a one was never truly a Spirit-led disciple of Christ (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 Mt 12:24, Mt 12:31-32); this, only by those inside.
6:76:7: Քանզի երկիր որ ըմպիցէ՛ զանձրեւ բազո՛ւմ անգամ եկեալ ՚ի վերայ նորա, եւ ծնանիցի արդիւնս շայեկանս նոցա՝ վասն որոյ գործեցին, ընդունի զօրհնութի՛ւն յԱստուծոյ[4726]. [4726] Ոմանք. Վասն որոյ գործիցին, ըն՛՛... զօրհնութիւնսն Աստուծոյ։
7 քանզի այն հողը, որ խմում է շատ անգամ իր վրայ թափուած անձրեւը եւ օգտակար արդիւնքներ է տալիս նրանց, որոնց համար մշակւում է, Աստծուց օրհնութիւն է ստանում:
7 Վասն զի այն երկիրը, որ իր վրայ շատ անգամ եկած անձրեւը կը խմէ եւ արդիւնք կը բերէ պիտանի անոնց՝ որոնց համար կը մշակուի, Աստուծմէ օրհնութիւն կ’ընդունի.
Քանզի երկիր որ ըմպիցէ զանձրեւ բազում անգամ եկեալ ի վերայ նորա, եւ ծնանիցի արդիւնս շայեկանս նոցա վասն որոց գործիցին, ընդունի զօրհնութիւն յԱստուծոյ:

6:7: Քանզի երկիր որ ըմպիցէ՛ զանձրեւ բազո՛ւմ անգամ եկեալ ՚ի վերայ նորա, եւ ծնանիցի արդիւնս շայեկանս նոցա՝ վասն որոյ գործեցին, ընդունի զօրհնութի՛ւն յԱստուծոյ[4726].
[4726] Ոմանք. Վասն որոյ գործիցին, ըն՛՛... զօրհնութիւնսն Աստուծոյ։
7 քանզի այն հողը, որ խմում է շատ անգամ իր վրայ թափուած անձրեւը եւ օգտակար արդիւնքներ է տալիս նրանց, որոնց համար մշակւում է, Աստծուց օրհնութիւն է ստանում:
7 Վասն զի այն երկիրը, որ իր վրայ շատ անգամ եկած անձրեւը կը խմէ եւ արդիւնք կը բերէ պիտանի անոնց՝ որոնց համար կը մշակուի, Աստուծմէ օրհնութիւն կ’ընդունի.
zohrab-1805▾ eastern-1994▾ western am▾
6:77: Земля, пившая многократно сходящий на нее дождь и произращающая злак, полезный тем, для которых и возделывается, получает благословение от Бога;
6:7  γῆ γὰρ ἡ πιοῦσα τὸν ἐπ᾽ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι᾽ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ·
6:7. γῆ (A-soil) γὰρ (therefore) ἡ (the-one) πιοῦσα (having-had-drank) τὸν (to-the-one) ἐπ' (upon) αὐτῆς (of-it) ἐρχόμενον ( to-coming ) πολλάκις (much-oft) ὑετόν, (to-a-rain,"καὶ (and) τίκτουσα (producing) βοτάνην ( to-a-pasturage ) εὔθετον (to-goodly-placed) ἐκείνοις (unto-the-ones-thither) δι' (through) οὓς ( to-which ) καὶ (and) γεωργεῖται, (it-be-soil-worked-unto,"μεταλαμβάνει (it-taketh-with) εὐλογίας (of-a-goodly-fortheeing-unto) ἀπὸ (off) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
6:7. terra enim saepe venientem super se bibens imbrem et generans herbam oportunam illis a quibus colitur accipit benedictionem a DeoFor the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
7. For the land which hath drunk the rain that cometh oft upon it, and bringeth forth herbs meet for them for whose sake it is also tilled, receiveth blessing from God:
6:7. For the earth accepts a blessing from God, by drinking in the rain that often falls upon it, and by producing plants that are useful to those by whom it is cultivated.
6:7. 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:
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:

7: Земля, пившая многократно сходящий на нее дождь и произращающая злак, полезный тем, для которых и возделывается, получает благословение от Бога;
6:7  γῆ γὰρ ἡ πιοῦσα τὸν ἐπ᾽ αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι᾽ οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ·
6:7. terra enim saepe venientem super se bibens imbrem et generans herbam oportunam illis a quibus colitur accipit benedictionem a Deo
For the earth, that drinketh in the rain which cometh often upon it and bringeth forth herbs meet for them by whom it is tilled, receiveth blessing from God.
6:7. For the earth accepts a blessing from God, by drinking in the rain that often falls upon it, and by producing plants that are useful to those by whom it is cultivated.
6:7. 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:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Сравнение людей с землею, добрых - с плодоносною, злых - с негодною. Первая - получает и человеческий труд на возделание и благословение Божие, вторая - ни того, ни другого, и даже проклятие и сожжение грозит ей, потому что производит "тернии и волчцы" - вредящие человеку (ср. Мф 15:13; Ин 15:2; Мф 3:10).
Adam Clarke: Commentary on the Bible - 1831
6:7: 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,
Albert Barnes: Notes on the Bible - 1834
6:7: 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 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:7: the earth: Deu 28:11, Deu 28:12; Psa 65:9-13, Psa 104:11-13; Isa 55:10-13; Joe 2:21-26; Jam 5:7
by: or, for
receiveth: Gen 27:27; Lev 25:21; Psa 24:5, Psa 65:10, Psa 126:6; Isa 44:3; Eze 34:26; Hos 10:12; Mal 3:10
Geneva 1599
6:7 (3) 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:
(3) He lays out the former threatening with a comparison.
John Gill
6:7 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 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, Ps 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, Deut 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.
Robert Jamieson, A. R. Fausset and David Brown
6:7 the earth--rather as Greek (no article), "land."
which drinketh in--Greek, "which has drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
the rain that cometh oft upon it--not merely failing over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How often," Mt 23:37. The rain of heaven falls both on the elect and the apostates.
bringeth forth--as the natural result of "having drunk in the rain." See above.
herbs--provender.
meet--fit. Such as the master of the soil wishes. The opposite of "rejected," 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 (1Cor 3:9). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, the owners whoever they may be; here God.
receiveth--"partaketh of."
blessing--fruitfulness. Contrast God's curse causing unfruitfulness (Gen 3:17-18); also spiritually (Jer 17:5-8).
from God--Man's use of means is vain unless God bless (1Cor 3:6-7).
6:86:8: իսկ որ բերէ փո՛ւշ եւ տատասկ, անպիտա՛ն է՝ եւ մե՛րձ յանէծս. եւ վախճան նորա յայրո՛ւմն[4727]։ զզ [4727] Ոսկան. Զփուշ եւ զտատ՛՛... եւ մերձ է յանէծս։ Ոմանք. Նորա այրումն։
8 Իսկ եթէ փուշ եւ տատասկ է տալիս, նա անպէտք է եւ արժանի է անէծքի. եւ նրա վախճանը այրուելն է:
8 Բայց այն որ փուշեր ու տատասկներ կ’աճեցնէ՝ անպիտան է ու անէծքի արժանի եւ պիտի այրուի։
իսկ որ բերէ փուշ եւ տատասկ, անպիտան է եւ մերձ յանէծս, եւ վախճան նորա յայրումն:

6:8: իսկ որ բերէ փո՛ւշ եւ տատասկ, անպիտա՛ն է՝ եւ մե՛րձ յանէծս. եւ վախճան նորա յայրո՛ւմն[4727]։ զզ
[4727] Ոսկան. Զփուշ եւ զտատ՛՛... եւ մերձ է յանէծս։ Ոմանք. Նորա այրումն։
8 Իսկ եթէ փուշ եւ տատասկ է տալիս, նա անպէտք է եւ արժանի է անէծքի. եւ նրա վախճանը այրուելն է:
8 Բայց այն որ փուշեր ու տատասկներ կ’աճեցնէ՝ անպիտան է ու անէծքի արժանի եւ պիտի այրուի։
zohrab-1805▾ eastern-1994▾ western am▾
6:88: а производящая терния и волчцы негодна и близка к проклятию, которого конец--сожжение.
6:8  ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν.
6:8. ἐκφέρουσα ( bearing-out ) δὲ (moreover) ἀκάνθας ( to-thorns ) καὶ ( and ) τριβόλους ( to-tri-casted ) ἀδόκιμος (un-assessed-of) καὶ (and) κατάρας ( of-a-cursing-down ) ἐγγύς, (near,"ἧς (of-which) τὸ (the-one) τέλος (a-finish) εἰς (into) καῦσιν. (to-a-burning)
6:8. proferens autem spinas ac tribulos reproba est et maledicto proxima cuius consummatio in conbustionemBut that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
8. but if it beareth thorns and thistles, it is rejected and nigh unto a curse; whose end is to be burned.
6:8. But whatever brings forth thorns and briers is rejected, and is closest to what is accursed; their consummation is in combustion.
6:8. But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.
But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned:

8: а производящая терния и волчцы негодна и близка к проклятию, которого конец--сожжение.
6:8  ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν.
6:8. proferens autem spinas ac tribulos reproba est et maledicto proxima cuius consummatio in conbustionem
But that which bringeth forth thorns and briers is reprobate and very near unto a curse: whose end is to be burnt.
6:8. But whatever brings forth thorns and briers is rejected, and is closest to what is accursed; their consummation is in combustion.
6:8. But that which beareth thorns and briers [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:8: That 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, αδοκιμος, 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;
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 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 vanishes away.
Albert Barnes: Notes on the Bible - 1834
6:8: But 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 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 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 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 foRev_er. 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 foRev_er, 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!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:8: beareth: Heb 12:17; Gen 3:17, Gen 3:18, Gen 4:11, Gen 5:29; Deu 29:28; Job 31:40; Psa 107:34; Isa 5:1-7; Jer 17:6, Jer 44:22; Mar 11:14, Mar 11:21; Luk 13:7-9
whose: Heb 10:27; Isa 27:10, Isa 27:11; Eze 15:2-7, Eze 20:47; Mal 4:1; Mat 3:10, Mat 7:19, Mat 25:41; Joh 15:6; Rev 20:15
John Gill
6:8 But 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
rejected; 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 burned; with everlasting and unquenchable fire, in the lake which burns with fire and brimstone.
John Wesley
6:8 That which beareth thorns and briers - Only or chiefly. Is rejected - No more labour is bestowed upon it. Whose end is to be burned - As Jerusalem was shortly after.
Robert Jamieson, A. R. Fausset and David Brown
6:8 that 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.
briers--Greek, "thistles."
rejected--after having been tested; so the Greek implies. Reprobate . . . rejected by the Lord.
nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (Heb 6:4, Heb 6:6). The ground is not yet actually cursed.
whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (Deut 29:23); so as to the ungodly (Mt 3:10, Mt 3:12; Mt 7:19; Mt 13:30; Jn 15:6; 2Pet 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mt 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (Heb 10:26-27).
6:96:9: Բայց հաստատեալ եմ վասն ձեր սի՛րելիք՝ ՚ի լա՛ւ անդր, եւ որ լի՛ն է փրկութեամբ. զի թէպէտ եւ այսպէս խօսիմք[4728]. [4728] Յօրինակին պակասէր. Եւ որ լին է փրկ՛՛։
9 Սիրելինե՛ր, թէպէտեւ այսպէս եմ խօսում, բայց վստահ եմ ձեր վրայ, որ լաւագոյն ուղու վրայ էք, մանաւանդ որ այն առաջնորդում է փրկութեանը:
9 Իսկ մենք, սի՛րելիներ, ձեր վրայով լաւագոյն եւ փրկութեան վերաբերեալ յոյսեր ունինք, թէեւ այսպէս կը խօսինք։
Բայց հաստատեալ եմ վասն ձեր, սիրելիք, ի լաւ անդր եւ որ լին է փրկութեամբ, [22]զի թէպէտ եւ այսպէս խօսիմք:

6:9: Բայց հաստատեալ եմ վասն ձեր սի՛րելիք՝ ՚ի լա՛ւ անդր, եւ որ լի՛ն է փրկութեամբ. զի թէպէտ եւ այսպէս խօսիմք[4728].
[4728] Յօրինակին պակասէր. Եւ որ լին է փրկ՛՛։
9 Սիրելինե՛ր, թէպէտեւ այսպէս եմ խօսում, բայց վստահ եմ ձեր վրայ, որ լաւագոյն ուղու վրայ էք, մանաւանդ որ այն առաջնորդում է փրկութեանը:
9 Իսկ մենք, սի՛րելիներ, ձեր վրայով լաւագոյն եւ փրկութեան վերաբերեալ յոյսեր ունինք, թէեւ այսպէս կը խօսինք։
zohrab-1805▾ eastern-1994▾ western am▾
6:99: Впрочем о вас, возлюбленные, мы надеемся, что вы в лучшем [состоянии] и держитесь спасения, хотя и говорим так.
6:9  πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν·
6:9. Πεπείσμεθα (We-had-come-to-be-conduced) δὲ (moreover) περὶ (about) ὑμῶν, (of-ye," ἀγαπητοί , ( Excessed-off-unto ,"τὰ (to-the-ones) κρείσσονα ( to-superior ) καὶ (and) ἐχόμενα ( to-being-held ) σωτηρίας, (of-a-savioring-unto,"εἰ (if) καὶ (and) οὕτως (unto-the-one-this) λαλοῦμεν: (we-speak-unto)
6:9. confidimus autem de vobis dilectissimi meliora et viciniora saluti tametsi ita loquimurBut, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak:
6:9. But from you, most beloved, we are confident that there will be things better and closer to salvation; even though we speak in this way.
6:9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak:

9: Впрочем о вас, возлюбленные, мы надеемся, что вы в лучшем [состоянии] и держитесь спасения, хотя и говорим так.
6:9  πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν·
6:9. confidimus autem de vobis dilectissimi meliora et viciniora saluti tametsi ita loquimur
But, my dearly beloved, we trust better things of you, and nearer to salvation; though we speak thus.
6:9. But from you, most beloved, we are confident that there will be things better and closer to salvation; even though we speak in this way.
6:9. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: "Возлюбленные..." - ср. Рим 9:3. Уверенность в том, что его слушатели не находятся в опасности потерпеть только что описанную участь отпадших, апостол обосновывает на христианской любви их, проявленной в делах милосердия к своим братьям по вере (святым) (ср. Евр 13:24; Рим 15:25, 31; 1Кор.16:1; 2Кор. 8:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions against Apostasy; The Divine Promise and Oath.A. D. 62.
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 labour 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 every one 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. 13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself, 14 Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. 15 And so, after he had patiently endured, he obtained the promise. 16 For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. 17 Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: 18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: 19 Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; 20 Whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedec.

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.

I. 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, v. 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.

II. 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, v. 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.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, v. 12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, v. 13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, v. 16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,

(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God's design towards them is, in giving them such securities--that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, &c., v. 19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor-hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.
Adam Clarke: Commentary on the Bible - 1831
6:9: But, 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 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 salvation - Τα εχομενα σωτηριας· 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 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.
Albert Barnes: Notes on the Bible - 1834
6:9: But, 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:9: beloved: Heb 6:4-6, Heb 6:10, Heb 10:34, Heb 10:39; Phi 1:6, Phi 1:7; Th1 1:3, Th1 1:4
things: Heb 2:3, Heb 5:9; Isa 57:15; Mat 5:3-12; Mar 16:16; Act 11:18, Act 20:21; Co2 7:10; Gal 5:6, Gal 5:22, Gal 5:23; Tit 2:11-14
Geneva 1599
6:9 (4) But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
(4) He moderates and calms all that sharpness, expecting better things of those to whom he writes.
John Gill
6:9 But, 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:
and 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 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.
John Wesley
6:9 But, beloved - in this one place he calls them so. he never uses this appellation, but in exhorting. We are persuaded of you things that accompany salvation - We are persuaded you are now saved from your sins; and that ye have that faith, love, and holiness, which lead to final salvation. Though we thus speak - To warn you, lest you should fall from your present steadfastness.
Robert Jamieson, A. R. Fausset and David Brown
6:9 beloved--appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (Heb 6:10).
we 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 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."
though--Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
6:106:10: ո՛չ եթէ անիրա՛ւ ինչ է Աստուած՝ մոռանալ զգո՛րծս ձեր՝ եւ զսէրն զոր ցուցէք յանուն նորա. զի պաշտէիք զսուրբսն՝ եւ պաշտէ՛ք[4729]. [4729] Ոսկան. Եւ զսէր զոր ցուցանէք յանուն։ Յօրինակին. Պաշտէիք զսո՛ւրբն։
10 Անարդար չէ Աստուած, որ մոռանայ ձեր գործերը եւ սէրը, որ ցոյց տուեցիք իր անունով, քանի որ ծառայում էիք սրբերին եւ ծառայում էք մինչեւ այժմ:
10 Քանզի Աստուած անիրաւ չէ, որ ձեր գործը մոռնայ ու այն սէրը զոր իր անուանը համար ցուցուցիք, որ սուրբերուն ծառայեցիք ու կը ծառայէք։
Ոչ եթէ անիրաւ ինչ է Աստուած մոռանալ զգործս ձեր եւ զսէրն զոր ցուցէք յանուն նորա, զի պաշտէիք զսուրբսն եւ պաշտէք:

6:10: ո՛չ եթէ անիրա՛ւ ինչ է Աստուած՝ մոռանալ զգո՛րծս ձեր՝ եւ զսէրն զոր ցուցէք յանուն նորա. զի պաշտէիք զսուրբսն՝ եւ պաշտէ՛ք[4729].
[4729] Ոսկան. Եւ զսէր զոր ցուցանէք յանուն։ Յօրինակին. Պաշտէիք զսո՛ւրբն։
10 Անարդար չէ Աստուած, որ մոռանայ ձեր գործերը եւ սէրը, որ ցոյց տուեցիք իր անունով, քանի որ ծառայում էիք սրբերին եւ ծառայում էք մինչեւ այժմ:
10 Քանզի Աստուած անիրաւ չէ, որ ձեր գործը մոռնայ ու այն սէրը զոր իր անուանը համար ցուցուցիք, որ սուրբերուն ծառայեցիք ու կը ծառայէք։
zohrab-1805▾ eastern-1994▾ western am▾
6:1010: Ибо не неправеден Бог, чтобы забыл дело ваше и труд любви, которую вы оказали во имя Его, послужив и служа святым.
6:10  οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες.
6:10. οὐ (not) γὰρ (therefore) ἄδικος (un-coursed) ὁ (the-one) θεὸς (a-Deity) ἐπιλαθέσθαι ( to-have-had-secluded-upon ) τοῦ (of-the-one) ἔργου (of-a-work) ὑμῶν (of-ye) καὶ (and) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) ἧς (of-which) ἐνεδείξασθε ( ye-en-showed-in ) εἰς (into) τὸ (to-the-one) ὄνομα (to-a-name) αὐτοῦ, (of-it," διακονήσαντες ( having-raised-through-unto ) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) καὶ (and) διακονοῦντες . ( raising-through-unto )
6:10. non enim iniustus Deus ut obliviscatur operis vestri et dilectionis quam ostendistis in nomine ipsius qui ministrastis sanctis et ministratisFor God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
10. for God is not unrighteous to forget your work and the love which ye shewed toward his name, in that ye ministered unto the saints, and still do minister.
6:10. For God is not unjust, such that he would forget your work and the love that you have shown in his name. For you have ministered, and you continue to minister, to the saints.
6:10. 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.
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:

10: Ибо не неправеден Бог, чтобы забыл дело ваше и труд любви, которую вы оказали во имя Его, послужив и служа святым.
6:10  οὐ γὰρ ἄδικος ὁ θεὸς ἐπιλαθέσθαι τοῦ ἔργου ὑμῶν καὶ τῆς ἀγάπης ἧς ἐνεδείξασθε εἰς τὸ ὄνομα αὐτοῦ, διακονήσαντες τοῖς ἁγίοις καὶ διακονοῦντες.
6:10. non enim iniustus Deus ut obliviscatur operis vestri et dilectionis quam ostendistis in nomine ipsius qui ministrastis sanctis et ministratis
For God is not unjust, that he should forget your work and the love which you have shewn in his name, you who have ministered and do minister to the saints.
6:10. For God is not unjust, such that he would forget your work and the love that you have shown in his name. For you have ministered, and you continue to minister, to the saints.
6:10. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
6:10: God 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 του κοπου, 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 saints - Have contributed to the support and comfort of the poor Christians 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.
Albert Barnes: Notes on the Bible - 1834
6:10: For 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, 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 work - Particularly in ministering to the wants of the saints.
Labour 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 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 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:10: For: Pro 14:31; Mat 10:42, Mat 25:40; Joh 13:20
God: Deu 32:4; Rom 3:4, Rom 3:5; Th2 1:6, Th2 1:7; Ti2 4:8; Jo1 1:9
to forget: Neh 5:19, Neh 13:22, Neh 13:31; Psa 20:3; Jer 2:2, Jer 2:3, Jer 18:20; Act 10:4, Act 10:31
work: Co1 13:4-7; Gal 5:6, Gal 5:13; Th1 1:3; Jo1 3:17, Jo1 3:18
which: Heb 13:16; Pro 14:31; Mat 10:42, Mat 25:35-40; Mar 9:41; Act 2:44, Act 2:45, Act 4:34, Act 4:35; Act 9:36-39, Act 11:29; Rom 12:13, Rom 15:25-27; Co1 16:1-3; Co2 8:1-9, Co2 9:1; Co2 9:11-15; Gal 6:10; Phi 4:16-18; Col 3:17; Ti1 6:18; Ti2 1:17, Ti2 1:18; Plm 1:5-7; Jam 2:15-17; Jo1 3:14-17
Geneva 1599
6:10 (5) 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.
(5) He praises them for their charity, by this encouraging them to go forward, and to hold out to the end.
John Gill
6:10 For 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 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 Th1 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 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 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 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 1Cor 13:1.
John Wesley
6:10 For - Ye give plain proof of your faith and love, which the righteous God will surely reward.
Robert Jamieson, A. R. Fausset and David Brown
6:10 not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor.
your work--your whole Christian life of active obedience.
labour of love--The oldest manuscripts omit "labor of," which probably crept in from Th1 1:3. As "love" occurs here, so "hope," Heb 6:11, "faith," Heb 6:12; as in 1Cor 13:13 : the Pauline triad. By their love he sharpens their hope and faith.
ye have showed--(Compare Heb 10:32-34).
toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare Ti2 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.
6:116:11: եւ մեք ըղձանա՛մք, զի իւրաքանչիւրոք ՚ի ձէնջ զնո՛յն փոյթ ցուցանիցէ ՚ի հաստատութիւն յուսոյն մինչեւ ցվախճան[4730]. [4730] Ոսկան. Եւ մեք ըղձամք։
11 Եւ մենք ցանկանում ենք, որ ձեզնից իւրաքանչիւրը նոյն փութաջանութիւնը ցուցաբերի, որպէսզի հաստատ մնայ ձեր յոյսը մինչեւ վերջ:
11 Բայց մենք կը բաղձանք, որ ձեզմէ իւրաքանչիւրը նոյն ջանքը ցուցնէ յոյսը հաստատելու՝ մինչեւ վերջը։
Եւ մեք ըղձանամք զի իւրաքանչիւր ոք ի ձէնջ զնոյն փոյթ ցուցանիցէ ի հաստատութիւն յուսոյն մինչեւ ցվախճան:

6:11: եւ մեք ըղձանա՛մք, զի իւրաքանչիւրոք ՚ի ձէնջ զնո՛յն փոյթ ցուցանիցէ ՚ի հաստատութիւն յուսոյն մինչեւ ցվախճան[4730].
[4730] Ոսկան. Եւ մեք ըղձամք։
11 Եւ մենք ցանկանում ենք, որ ձեզնից իւրաքանչիւրը նոյն փութաջանութիւնը ցուցաբերի, որպէսզի հաստատ մնայ ձեր յոյսը մինչեւ վերջ:
11 Բայց մենք կը բաղձանք, որ ձեզմէ իւրաքանչիւրը նոյն ջանքը ցուցնէ յոյսը հաստատելու՝ մինչեւ վերջը։
zohrab-1805▾ eastern-1994▾ western am▾
6:1111: Желаем же, чтобы каждый из вас, для совершенной уверенности в надежде, оказывал такую же ревность до конца,
6:11  ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους,
6:11. ἐπιθυμοῦμεν (We-passion-upon-unto) δὲ (moreover) ἕκαστον (to-each) ὑμῶν (of-ye) τὴν (to-the-one) αὐτὴν (to-it) ἐνδείκνυσθαι ( to-en-show-in ) σπουδὴν (to-a-hastening) πρὸς (toward) τὴν (to-the-one) πληροφορίαν (to-a-full-beareeing-unto) τῆς (of-the-one) ἐλπίδος (of-an-expectation) ἄχρι (unto-whilst) τέλους, (of-a-finish,"
6:11. cupimus autem unumquemque vestrum eandem ostentare sollicitudinem ad expletionem spei usque in finemAnd we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
11. And we desire that each one of you may shew the same diligence unto the fulness of hope even to the end:
6:11. Yet we desire that each one of you display the same solicitude toward the fulfillment of hope, even unto the end,
6:11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:

11: Желаем же, чтобы каждый из вас, для совершенной уверенности в надежде, оказывал такую же ревность до конца,
6:11  ἐπιθυμοῦμεν δὲ ἕκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους,
6:11. cupimus autem unumquemque vestrum eandem ostentare sollicitudinem ad expletionem spei usque in finem
And we desire that every one of you shew forth the same carefulness to the accomplishing of hope unto the end:
6:11. Yet we desire that each one of you display the same solicitude toward the fulfillment of hope, even unto the end,
6:11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Пожеланием, чтобы и в будущем слушатели преуспевали в ревности к добродетели, апостол, очевидно, ободряет их, указывая, что добродетель - непременное условие получения Божиих обетований, как вообще вера и долготерпение, с коими она неразрывно соединяется.
Adam Clarke: Commentary on the Bible - 1831
6:11: We desire - Επιθυμουμεν, We earnestly wish, that each person among you may continue ενδεικνυσθαι, 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 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 - Προς την πληροφοριαν της ελπιδος "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 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.
Albert Barnes: Notes on the Bible - 1834
6:11: And 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 diligence - The same strenuous endeavor, the same ardor and zeal.
To 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; Th1 1:5; Heb 10:22; compare Luk 1:1; Rom 4:21; Rom 14:5; Ti2 4:5, Ti2 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 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 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 Ti2 4:6-7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:11: we desire: Rom 12:8, Rom 12:11; Co1 15:58; Gal 6:9; Phi 1:9-11, Phi 3:15; Th1 4:10; Th2 3:13; Pe2 1:5-8, Pe2 3:14
to the: Heb 3:6, Heb 3:14, Heb 10:22; Isa 32:17; Col 2:2; Th1 1:5; Pe2 1:10; Jo1 3:14, Jo1 3:19
of hope: Heb 6:18-20; Rom 5:2-5, Rom 8:24, Rom 8:25, Rom 12:12, Rom 15:13; Co1 13:13; Gal 5:5; Col 1:5, Col 1:23; Th2 2:16, Th2 2:17; Pe1 1:3-5, Pe1 1:21; Jo1 3:1-3
unto: Heb 3:6, Heb 3:14, Heb 10:32-35; Mat 24:13; Rev 2:26
John Gill
6:11 And 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
to 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.
John Wesley
6:11 But we desire you may show the same diligence unto the end - And therefore we thus speak. To the full assurance of hope - Which you cannot expect, if you abate your diligence. The full assurance of faith 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, and no more, as faith every moment "beholds with open face," so much 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.
Robert Jamieson, A. R. Fausset and David Brown
6:11 And--Greek, "But."
desire--Greek, "earnestly desire." The language of fatherly affection, rather than command.
every one of you--implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in 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; Th1 1:5.
unto the end--the coming of Christ.
6:126:12: զի մի՛ հիւանդամի՛տք լինիցիք։ Նմանօղք եղերուք այնոցիկ որ հաւատովքն եւ երկայնմտութեամբ ժառանգեցին զաւետիսն։
12 Չենք ուզում, որ դուք ծուլանաք, այլ նմանուէք նրանց, որ հաւատով եւ համբերութեամբ ժառանգեցին խոստումները:
12 Որպէս զի դուք անփոյթ չըլլաք, հապա՝ նմանիք անոնց, որ հաւատքով ու համբերութիւնով խոստումները ժառանգեցին։
զի մի՛ հիւանդամիտք լինիցիք, նմանողք եղերուք այնոցիկ որ հաւատովքն եւ երկայնմտութեամբ ժառանգեցին զաւետիսն:

6:12: զի մի՛ հիւանդամի՛տք լինիցիք։ Նմանօղք եղերուք այնոցիկ որ հաւատովքն եւ երկայնմտութեամբ ժառանգեցին զաւետիսն։
12 Չենք ուզում, որ դուք ծուլանաք, այլ նմանուէք նրանց, որ հաւատով եւ համբերութեամբ ժառանգեցին խոստումները:
12 Որպէս զի դուք անփոյթ չըլլաք, հապա՝ նմանիք անոնց, որ հաւատքով ու համբերութիւնով խոստումները ժառանգեցին։
zohrab-1805▾ eastern-1994▾ western am▾
6:1212: дабы вы не обленились, но подражали тем, которые верою и долготерпением наследуют обетования.
6:12  ἵνα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας.
6:12. ἵνα (so) μὴ (lest) νωθροὶ ( en-sluggished ) γένησθε , ( ye-might-have-had-became ,"μιμηταὶ (emulators) δὲ (moreover) τῶν (of-the-ones) διὰ (through) πίστεως (of-a-trust) καὶ (and) μακροθυμίας (of-a-long-passioning-unto) κληρονομούντων ( of-lot-parceleeing-unto ) τὰς (to-the-ones) ἐπαγγελίας. (to-messagings-upon-unto)
6:12. ut non segnes efficiamini verum imitatores eorum qui fide et patientia hereditabunt promissionesThat you become not slothful, but followers of them who through faith and patience shall inherit the promises.
12. that ye be not sluggish, but imitators of them who through faith and patience inherit the promises.
6:12. so that you may not be slow to act, but instead may be imitators of those who, through faith and patience, shall inherit the promises.
6:12. That ye be not slothful, but followers of them who through faith and patience inherit the promises.
That ye be not slothful, but followers of them who through faith and patience inherit the promises:

12: дабы вы не обленились, но подражали тем, которые верою и долготерпением наследуют обетования.
6:12  ἵνα μὴ νωθροὶ γένησθε, μιμηταὶ δὲ τῶν διὰ πίστεως καὶ μακροθυμίας κληρονομούντων τὰς ἐπαγγελίας.
6:12. ut non segnes efficiamini verum imitatores eorum qui fide et patientia hereditabunt promissiones
That you become not slothful, but followers of them who through faith and patience shall inherit the promises.
6:12. so that you may not be slow to act, but instead may be imitators of those who, through faith and patience, shall inherit the promises.
6:12. That ye be not slothful, but followers of them who through faith and patience inherit the promises.
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Adam Clarke: Commentary on the Bible - 1831
6:12: That ye be not slothful - This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise.
Followers of them - Μιμηται δε - κληρονομουντων τας επαγγελιας· That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. "The promises made to Abraham and to his seed were,
1. That Abraham should have a numerous seed by faith as well as by natural descent.
2. That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector.
3. That he would give them the possession of Canaan.
4. That he would bless all the nations of the earth in him.
5. That he would thus bless the nations through Christ, Abraham's seed.
6. That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter.
1. They were become Abraham's seed by faith.
2. God was become the object of their worship and their protector.
3. They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. Gal 3:4.
All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed." See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.
Albert Barnes: Notes on the Bible - 1834
6:12: That ye be not slothful - Indolent; inactive. This was what he was especially desirous of guarding them against. By diligent and strenuous effort only could they secure themselves from the danger of apostasy.
But followers - Imitators - that you may live as they lived.
Of them who through faith and patience - By faith, or confidence in God, and by patience in suffering - referring to those who in times of trial had remained faithful to God, and had been admitted to heaven. In Heb. 11, the apostle has given a long list of such persevering and faithful friends of God; see the notes on that chapter.
The promise - The promise of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:12: ye: Heb 5:11 *Gr: Pro 12:24, Pro 13:4, Pro 15:19, Pro 18:9, Pro 24:30-34; Mat 25:26; Rom 12:11; Pe2 1:10
but: Heb 12:1, Heb 13:7; Sol 1:8; Jer 6:16; Rom 4:12; Jam 5:10, Jam 5:11; Pe1 3:5, Pe1 3:6
faith: Heb 6:15, Heb 10:36, Heb 11:8-16; Luk 8:15; Rom 2:7, Rom 8:25, Rom 8:26; Th1 1:3; Rev 13:10, Rev 14:12
inherit: Heb 1:14, Heb 10:36, Heb 11:9, Heb 11:17, Heb 11:33; Mat 22:32; Luk 16:22, Luk 20:37, Luk 20:38; Jo1 2:25; Rev 14:13
Geneva 1599
6:12 (6) That ye be not slothful, but followers of them who through faith and patience inherit the promises.
(6) He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.
John Gill
6:12 That ye be not slothful,.... With respect to hearing the word, and attendance on every ordinance; with respect to the use of means for the increase of knowledge, faith, and hope; and with respect to ministering to the saints; but on the contrary, should take every opportunity of improvement and doing good:
but followers of them who through faith and patience inherit the promises; or things promised; not the land of Canaan, nor the coming of the Messiah; but either grace and salvation by Christ; or eternal Life, which is expressed by a promise, to show that it is not by any works, or merits of men; that it is wholly of grace, and shall certainly be enjoyed: and it is expressed in the plural number, "promises", because it is the grand promise, which is inclusive of all others; and because it has been given out at various times, and in different manners: and the possession of it being signified by "inheriting", it shows that this is their Father's gift and legacy, which they have as children; and which comes to them through the death of Christ, and of which the Spirit is the seal; and comes not by works of righteousness done by them: and the means through which saints that are gone before are come to the enjoyment of this happiness, are "faith and patience"; not that "faith" is the cause of, or what gives right to the inheritance, but it designs a course and walk of believing, at the end of which, saints come to glory; and faith is connected with salvation, and salvation with that; and through faith believers are preserved unto it: and "patience" is joined with faith, as a fruit and evidence of it; and supposes troubles which are patiently endured before men come to the possession of the inheritance: now the apostle exhorts these Hebrews to be followers and imitators of such, in diligence, faith, and patience, when they need not doubt of inheriting the same promised blessedness they do.
John Wesley
6:12 Inherited the promises - The promised rest; paradise.
Robert Jamieson, A. R. Fausset and David Brown
6:12 be not--Greek, "become not." In Heb 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.
followers--Greek, "imitators"; so in Eph 5:1, Greek; 1Cor 11:1.
patience--Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Cor 13:4, and that of faith, Heb 6:15.
them who . . . inherit the promises--Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which Heb 11:13, Heb 11:39-40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in Heb. 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (Heb 6:13).
6:136:13: Զի Աբրահամու խոստացեալ զաւետիսն Աստուծոյ՝ քանզի յա՛յլ ոք ՚ի մեծ ո՛չ գոյր երդնուլ[4731], [4731] Ոմանք. Խոստացեալ էր զաւե՛՛։
13 Երբ Աստուած Աբրահամին իր խոստումը տուեց, - քանի որ չկար աւելի մեծ մէկը, որ նրանով երդուէր, -
13 Վասն զի երբ Աստուած Աբրահամին խոստում ըրաւ, որովհետեւ իրմէ մեծը չկար՝ որ անոր վրայ երդում ընէր,
Զի Աբրահամու խոստացեալ զաւետիսն` Աստուծոյ, քանզի յայլ ոք ի մեծ ոչ գոյր երդնուլ:

6:13: Զի Աբրահամու խոստացեալ զաւետիսն Աստուծոյ՝ քանզի յա՛յլ ոք ՚ի մեծ ո՛չ գոյր երդնուլ[4731],
[4731] Ոմանք. Խոստացեալ էր զաւե՛՛։
13 Երբ Աստուած Աբրահամին իր խոստումը տուեց, - քանի որ չկար աւելի մեծ մէկը, որ նրանով երդուէր, -
13 Վասն զի երբ Աստուած Աբրահամին խոստում ըրաւ, որովհետեւ իրմէ մեծը չկար՝ որ անոր վրայ երդում ընէր,
zohrab-1805▾ eastern-1994▾ western am▾
6:1313: Бог, давая обетование Аврааму, как не мог никем высшим клясться, клялся Самим Собою,
6:13  τῶ γὰρ ἀβραὰμ ἐπαγγειλάμενος ὁ θεός, ἐπεὶ κατ᾽ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ᾽ ἑαυτοῦ,
6:13. Τῷ (Unto-the-one) γὰρ (therefore) Ἀβραὰμ (unto-an-Abraam) ἐπαγγειλάμενος ( having-messaged-upon ,"ὁ (the-one) θεός, (a-Deity,"ἐπεὶ (upon-if) κατ' (down) οὐδενὸς (of-not-moreover-one) εἶχεν (it-was-holding) μείζονος (of-more-great) ὀμόσαι, (to-have-oathed," ὤμοσεν ( it-oathed ) καθ' ( down ) ἑαυτοῦ , ( of-self ,"
6:13. Abrahae namque promittens Deus quoniam neminem habuit per quem iuraret maiorem iuravit per semet ipsumFor God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
13. For when God made promise to Abraham, since he could swear by none greater, he sware by himself,
6:13. For God, in making promises to Abraham, swore by himself, (because he had no one greater by whom he might swear),
6:13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
For when God made promise to Abraham, because he could swear by no greater, he sware by himself:

13: Бог, давая обетование Аврааму, как не мог никем высшим клясться, клялся Самим Собою,
6:13  τῶ γὰρ ἀβραὰμ ἐπαγγειλάμενος ὁ θεός, ἐπεὶ κατ᾽ οὐδενὸς εἶχεν μείζονος ὀμόσαι, ὤμοσεν καθ᾽ ἑαυτοῦ,
6:13. Abrahae namque promittens Deus quoniam neminem habuit per quem iuraret maiorem iuravit per semet ipsum
For God making promises to Abraham, because he had no one greater by whom he might swear, swore by himself,
6:13. For God, in making promises to Abraham, swore by himself, (because he had no one greater by whom he might swear),
6:13. For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Упомянув о вере и долготерпении, Апостол приводит на память слушателей величайший образец сих добродетелей - отца верующих Авраама, который является вместе с тем и образцам непреложности Божественных обетовании верующим (Быт 22:16-18).
Adam Clarke: Commentary on the Bible - 1831
6:13: When God made promise to Abraham - The promise referred to is that made to Abraham when he had offered his son Isaac on the altar, Gen 22:16-18 : "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thy only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed." Of this promise the apostle only quotes a part, as is generally the case, because he knew that his readers were well acquainted with the Scriptures of the Old Testament, and particularly with the law.
He sware by himself - He pledged his eternal power and Godhead for the fulfillment of the promise; there was no being superior to himself to whom he could make appeal, or by whom he could be bound, therefore he appeals to and pledges his immutable truth and Godhead.
Albert Barnes: Notes on the Bible - 1834
6:13: For when God made promise to Abraham - That he would bless him, and multiply his seed as the stars of heaven; Gen 22:16-17. The object of introducing this example here is, to encourage those to whom the apostle was writing to persevere in the Christian life, This he does by showing that God had given the highest possible assurance of his purpose to bless his people, by an oath. Reference is made to Abraham in this argument, probably, for two reasons:
(1) To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement - being the same as that made to Abraham, and depending, as in his case, on the promise of God; and,
(2) because the "example" of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfillment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God.
Because he could swear by no greater - There is no being greater than God. In taking an oath among people it is always implied that the appeal is to one of superior power, who is able to punish for its infraction. But this could not occur in the case of God himself. There was no greater being than himself, and the oath, therefore, was by his own existence.
He sware by himself - Gen 22:16. "By myself have I sworn;" compare Isa 45:23. In an oath of this kind God pledges his veracity; declares that the event shall be as certain as his existence; and secures it by all the perfections of his nature. The usual form of the oath is, "As I live, saith the Lord;" see Num 14:21, Num 14:28; Eze 33:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:13: he sware: Heb 6:16-18; Gen 22:15-18; Eze 32:13; Psa 105:9, Psa 105:10; Isa 45:23; Jer 22:5; Jer 49:13; Mic 7:20; Luk 1:73
Geneva 1599
6:13 (7) For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
(7) Another encouragement, to push them onward because the hope of the inheritance is certain, if we continue to the end, for God has not only promised it, but also promised it with an oath.
John Gill
6:13 For when God made promise to Abraham,.... The apostle proposes Abraham as a pattern, because he was the father of these Hebrews, and of all believers; and because they were interested in the promise made to him, and had a right to the same blessing with him; and because he was remarkable for his faith and patience: the promise made to him is not that in Gen 12:1 nor that in Gen 15:1 but that in Gen 22:16 for that only had an oath annexed to it: and this was made by Jesus Christ, there called the Angel of the Lord, and here God; and who is truly and properly so; and than whom there is none greater; and who elsewhere, as here, is said to swear by himself, Is 45:23 as follows:
because he could swear by no greater, he sware by himself; swearing is ascribed to a divine person after the manner of men, and in condescension to them; and who is never introduced swearing, but in matters of moment and of great importance; the note of Philo the Jew (n) on the passage in Gen 22:16 from whence the following words are cited, is worthy of observation, being very near the apostle's words;
"well does he (God) confirm the promise with an oath, and with an oath that becomes God; for you see that God does not swear by another, for nothing is better than himself, but by himself, who is the best of all; but some have suggested as if it was inconvenient to swear, for an oath is taken for the sake of faith; but God alone is faithful, &c.''
(n) Leg. Allegor. l. 2. p. 98.
John Wesley
6:13 For - Ye have abundant encouragement, seeing no stronger promise could be made than that great promise which God made to Abraham, and in him to us.
Robert Jamieson, A. R. Fausset and David Brown
6:13 For--confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [BENGEL].
6:146:14: յա՛նձն իւր երդուաւ, եւ ասէ. Այո՝ օրհնելո՛վ օրհնեցից զքեզ, եւ բազմացուցանելո՛վ բազմացուցից[4732]։ [4732] Ոմանք. Բազմացուցից զքեզ. եւ ոմանք. բազմացուցից զզաւակ քո։
14 նա ինքն իր վրայ երդուեց եւ ասաց. «Այո՛, օրհնելով պիտի օրհնեմ քեզ եւ բազմացնելով պիտի բազմացնեմ քեզ»[38]:[38] 38. Ծննդոց 22. 17:
14 Իր անձին վրայ երդում ըրաւ ու ըսաւ. «Այո՛, օրհնելով պիտի օրհնեմ քեզ ու շատցնելով պիտի շատցնեմ քեզ»։
յանձն իւր երդուաւ եւ ասէ. Այո, օրհնելով օրհնեցից զքեզ, եւ բազմացուցանելով բազմացուցից զքեզ:

6:14: յա՛նձն իւր երդուաւ, եւ ասէ. Այո՝ օրհնելո՛վ օրհնեցից զքեզ, եւ բազմացուցանելո՛վ բազմացուցից[4732]։
[4732] Ոմանք. Բազմացուցից զքեզ. եւ ոմանք. բազմացուցից զզաւակ քո։
14 նա ինքն իր վրայ երդուեց եւ ասաց. «Այո՛, օրհնելով պիտի օրհնեմ քեզ եւ բազմացնելով պիտի բազմացնեմ քեզ»[38]:
[38] 38. Ծննդոց 22. 17:
14 Իր անձին վրայ երդում ըրաւ ու ըսաւ. «Այո՛, օրհնելով պիտի օրհնեմ քեզ ու շատցնելով պիտի շատցնեմ քեզ»։
zohrab-1805▾ eastern-1994▾ western am▾
6:1414: говоря: истинно благословляя благословлю тебя и размножая размножу тебя.
6:14  λέγων, εἰ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ σε·
6:14. λέγων (forthing," Εἰ ( If ) μὴν ( unto-indeed ) εὐλογῶν ( goodly-fortheeing-unto ) εὐλογήσω ( I-shall-goodly-forthee-unto ) σε ( to-thee ) καὶ ( and ) πληθύνων ( increasing ) πληθυνῶ ( I-shall-increase ) σε: (to-thee)
6:14. dicens nisi benedicens benedicam te et multiplicans multiplicabo teSaying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
14. saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
6:14. saying: “Blessing, I shall bless you, and multiplying, I shall multiply you.”
6:14. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
Saying, Surely blessing I will bless thee, and multiplying I will multiply thee:

14: говоря: истинно благословляя благословлю тебя и размножая размножу тебя.
6:14  λέγων, εἰ μὴν εὐλογῶν εὐλογήσω σε καὶ πληθύνων πληθυνῶ σε·
6:14. dicens nisi benedicens benedicam te et multiplicans multiplicabo te
Saying: Unless blessing I shall bless thee and multiplying I shall multiply thee.
6:14. saying: “Blessing, I shall bless you, and multiplying, I shall multiply you.”
6:14. Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:14: Saying, Surely blessing I will bless thee - I will continue to bless thee.
Multiplying I will multiply thee - I will continue to increase thy posterity. In the most literal manner God continues to fulfill this promise; genuine Christians are Abraham's seed, and God is increasing their number daily. See the notes on Gen 22:12-18 (note); and Gen 23:1 (note).
Albert Barnes: Notes on the Bible - 1834
6:14: Saying, Surely blessing I will bless thee - That is, I will certainly bless thee. The phrase is a Hebrew mode of expression, to denote emphasis or certainty - indicated by the repetition of a word; compare Gen 14:23; Exo 8:10; Joe 3:14; Jdg 5:30; Jdg 15:16.
Multiplying I will multiply thee - I will greatly increase thee - I will grant thee an exceedingly numerous posterity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:14: multiplying: Gen 17:2, Gen 48:4; Exo 32:13; Deu 1:10; Neh 9:23
Geneva 1599
6:14 Saying, Surely (e) blessing I will bless thee, and multiplying I will multiply thee.
(e) I will heap many benefits on you.
John Gill
6:14 Saying, surely blessing I will bless thee,.... Which is expressive of the certainty of the blessings; the reality and substantiality of them; the abundance of them, and the continuance of the same: and of this nature are all spiritual blessings; as to be chosen of God; to have God to be a covenant God and Father; to be justified, pardoned, adopted, and sanctified, and so have a right and title to eternal happiness:
and multiplying I will multiply thee; meaning both in his natural and spiritual seed, which has had its accomplishment.
John Wesley
6:14 Gen 22:17.
Robert Jamieson, A. R. Fausset and David Brown
6:14 multiplying . . . multiply--Hebraism for superabundantly multiply.
thee--The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Gen 22:17, "thee," instead of "thy seed."
6:156:15: Եւ այնպէս երկայնամի՛տ եղեալ՝ եհա՛ս աւետեացն[4733]։ [4733] Ոմանք. Եւ այնչափ երկայնամիտ եղեալ։
15 Եւ այսպէս, համբերատար լինելով, Աբրահամը հասաւ խոստմանը:
15 Եւ Աբրահամ համբերելով խոստումին հասաւ։
Եւ այնպէս երկայնամիտ եղեալ` եհաս աւետեացն:

6:15: Եւ այնպէս երկայնամի՛տ եղեալ՝ եհա՛ս աւետեացն[4733]։
[4733] Ոմանք. Եւ այնչափ երկայնամիտ եղեալ։
15 Եւ այսպէս, համբերատար լինելով, Աբրահամը հասաւ խոստմանը:
15 Եւ Աբրահամ համբերելով խոստումին հասաւ։
zohrab-1805▾ eastern-1994▾ western am▾
6:1515: И так Авраам, долготерпев, получил обещанное.
6:15  καὶ οὕτως μακροθυμήσας ἐπέτυχεν τῆς ἐπαγγελίας.
6:15. καὶ (and) οὕτως (unto-the-one-this) μακροθυμήσας (having-long-passioned-unto) ἐπέτυχεν (it-had-actuated-upon) τῆς (of-the-one) ἐπαγγελίας. (of-a-messaging-upon-unto)
6:15. et sic longanimiter ferens adeptus est repromissionemAnd so patiently enduring he obtained the promise.
15. And thus, having patiently endured, he obtained the promise.
6:15. And in this way, by enduring patiently, he secured the promise.
6:15. And so, after he had patiently endured, he obtained the promise.
And so, after he had patiently endured, he obtained the promise:

15: И так Авраам, долготерпев, получил обещанное.
6:15  καὶ οὕτως μακροθυμήσας ἐπέτυχεν τῆς ἐπαγγελίας.
6:15. et sic longanimiter ferens adeptus est repromissionem
And so patiently enduring he obtained the promise.
6:15. And in this way, by enduring patiently, he secured the promise.
6:15. And so, after he had patiently endured, he obtained the promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:15: He obtained the promise - Isaac was supernaturally born; and in his birth God began to fulfill the promise: while he lived, he saw a provision made for the multiplication of his seed; and, having continued steadfast in the faith, he received the end of all the promises in the enjoyment of an eternal glory. And the inference from this is: If we believe and prove faithful unto death, we shall also inherit the promises; and this is what is implied in the apostle's exhortation, Heb 6:12 : Be not slothful, but followers of them, etc.
Albert Barnes: Notes on the Bible - 1834
6:15: And so, after he had patiently endured - After he had waited for a long time. He did not faint or grow weary, but he persevered in a confident expectation of the fulfillment of what God had so solemnly promised.
He obtained the promise - Evidently the promise referred to in the oath - that he would have a numerous posterity. The apostle intimates that he had waited for that a long time; that his faith did not waver, and that in due season the object of his wishes was granted. To see the force of this, we are to remember:
(1) that when he was called by God from Haran, and when the promise of a numerous posterity was made to him, he was seventy-five years old; Gen 12:1-5.
(2) Twenty-four years elapsed after this, during which he was a sojourner in a strange land, before the manner in which this promise would be fulfilled was made known to him; Gen. 17:1-16.
(3) It was only when he was an hundred years old, and when he had persevered in the belief of the truth of the promise against all the natural improbabilities of its accomplishment, that he received the pledge of its fulfillment in the birth of his son Isaac; Gen 21:1-5.
(4) The birth of that son was a pledge that the other blessings implied in the promise would be granted, and in that pledge Abraham may be said to have "received the promise."
He did not actually see the numerous posterity of which he was to be the honored ancestor, nor the Messiah who was to descend from him, nor the happy influences which would result to mankind from the fulfillment of the promise. But he saw the certainty that all this would occur; he saw by faith the Messiah in the distance Joh 8:56, and the numerous blessings which would result from his coming. It was a remarkable instance of faith, and one well suited to the purpose of the apostle. It would furnish ample encouragement to the Christians to whom he wrote, to persevere in their course, and to avoid the dangers of apostasy. If Abraham persevered when "appearances" were so much against the fulfillment of what had been promised, then Christians should persevere under the clearer light and with the more distinct promises of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:15: Heb 6:12; Gen 12:2, Gen 12:3, Gen 15:2-6, Gen 17:16, Gen 17:17, Gen 21:2-7; Exo 1:7; Hab 2:2, Hab 2:3; Rom 4:17-25
John Gill
6:15 And so, after he had patiently endured,.... He waited long for a son, from whom the Messiah was to spring, after he had had the promise of one; and he endured many afflictions with patience, in his journeys from place to place, throughout his life to the end:
he obtained the promise; he was greatly blessed in temporal things; he lived to see the son of the promise, and his sons; he saw the day of Christ by faith, and now inherits the heavenly glory, which is the thing chiefly designed.
John Wesley
6:15 After he had waited - Thirty years. He obtained the promise - Isaac, the pledge of all the promises.
Robert Jamieson, A. R. Fausset and David Brown
6:15 so--thus relying on the promise.
6:166:16: Ապաքէն մարդիկ որ ինչ ՚ի վեր է քան զինքեանս՝ յա՛յն երդնուն. եւ ամենայն հակառակութեան նոցա վճիռ ՚ի հաստատութիւն, երդո՛ւմնն է[4734]։ [4734] Ոսկան. Եւ ամենայնի հակառակութեան նոցա վճռի հաստատութիւն երդումն է։
16 Արդարեւ, մարդիկ երդւում են նրանով, ով մեծ է իրենցից. եւ նրանց մէջ եղած ամէն հակառակութեան վերջնական վճիռը երդումն է:
16 Քանզի մարդիկ իրենցմէ մեծին վրայ երդում կ’ընեն ու անոնց բոլոր հակառակութեանը հաստատ վճիռ տուողը երդումն է։
Ապաքէն մարդիկ որ ինչ ի վեր է քան զինքեանս` յայն երդնուն, եւ ամենայն հակառակութեան նոցա վճիռ ի հաստատութիւն` երդումնն է:

6:16: Ապաքէն մարդիկ որ ինչ ՚ի վեր է քան զինքեանս՝ յա՛յն երդնուն. եւ ամենայն հակառակութեան նոցա վճիռ ՚ի հաստատութիւն, երդո՛ւմնն է[4734]։
[4734] Ոսկան. Եւ ամենայնի հակառակութեան նոցա վճռի հաստատութիւն երդումն է։
16 Արդարեւ, մարդիկ երդւում են նրանով, ով մեծ է իրենցից. եւ նրանց մէջ եղած ամէն հակառակութեան վերջնական վճիռը երդումն է:
16 Քանզի մարդիկ իրենցմէ մեծին վրայ երդում կ’ընեն ու անոնց բոլոր հակառակութեանը հաստատ վճիռ տուողը երդումն է։
zohrab-1805▾ eastern-1994▾ western am▾
6:1616: Люди клянутся высшим, и клятва во удостоверение оканчивает всякий спор их.
6:16  ἄνθρωποι γὰρ κατὰ τοῦ μείζονος ὀμνύουσιν, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος·
6:16. ἄνθρωποι (Mankinds) γὰρ (therefore) κατὰ (down) τοῦ (of-the-one) μείζονος (of-more-great) ὀμνύουσιν, (they-oath,"καὶ (and) πάσης (of-all) αὐτοῖς (unto-them) ἀντιλογίας (of-an-ever-a-one-fortheeing-unto) πέρας (an-acrossment) εἰς (into) βεβαίωσιν (to-an-en-base-belonging) ὁ (the-one) ὅρκος: (a-fencee)
6:16. homines enim per maiorem sui iurant et omnis controversiae eorum finis ad confirmationem est iuramentumFor men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
16. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation.
6:16. For men swear by what is greater than themselves, and an oath as confirmation is the end of all their controversy.
6:16. For men verily swear by the greater: and an oath for confirmation [is] to them an end of all strife.
For men verily swear by the greater: and an oath for confirmation [is] to them an end of all strife:

16: Люди клянутся высшим, и клятва во удостоверение оканчивает всякий спор их.
6:16  ἄνθρωποι γὰρ κατὰ τοῦ μείζονος ὀμνύουσιν, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος·
6:16. homines enim per maiorem sui iurant et omnis controversiae eorum finis ad confirmationem est iuramentum
For men swear by one greater than themselves: and an oath for confirmation is the end of all their controversy.
6:16. For men swear by what is greater than themselves, and an oath as confirmation is the end of all their controversy.
6:16. For men verily swear by the greater: and an oath for confirmation [is] to them an end of all strife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:16: Men verily swear by the greater - One who has greater authority; who can take cognizance of the obligation, and punish the breach of it.
An oath for confirmation - "This observation teaches us," says Dr. Macknight, "that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel."
Albert Barnes: Notes on the Bible - 1834
6:16: For men verily swear by the greater - That is, they appeal to God. They never swear by one who is inferior to themselves. The object of the apostle in this declaration is to show that as far as this could be done it had been by God. He could not indeed swear by one greater than himself, but he could make his promise as certain as an oath taken by people was when they solemnly appealed to him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven.
And an oath for confirmation - An oath taken to confirm or establish anything.
Is to them an end of all strife - That is, when two parties are at variance, or have a cause at issue, an oath binds them to adhere to the terms of agreement concluded on, or contracting parties bind themselves by a solemn oath to adhere to the conditions of an agreement, and this puts an end to all strife. They rest satisfied when a solemn oath has been taken, and they feel assured that the agreement will be complied with. Or it may refer to cases where a man was accused of wrong before a court, and where he took a solemn oath that the thing had not been done, and his oath was admitted to be sufficient to put an end to the controversy. The general meaning is clear, that in disputes between man and man, an appeal was made to an oath, and that was allowed to settle it. The connection here is, that as far as the case would admit of, the same thing was done by God. His oath by himself made his promise firm.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:16: swear: Heb 6:13; Gen 14:22, Gen 21:23; Mat 23:20-22
an oath: Gen 21:30, Gen 21:31, Gen 31:53; Exo 22:11; Jos 9:15-20; Sa2 21:2; Eze 17:16-20
John Gill
6:16 For men verily swear by the greater,.... These words contain a reason why God swore by himself, and why his promises, having an oath annexed to them, ought to be believed. Men when they swear, they swear by the greater; not by themselves, as God does, because there is one greater than they; not by any of the creatures on earth, nor by the angels in heaven, but by God; because he is the God of truth, the searcher of hearts, and who can take vengeance on perjurers: and an oath may lawfully be taken, when it is truth that is sworn to, and is just and good; and in cases of weight and moment; and in what is possible and right to perform; and when it is done with deliberation, in the fear of God, with a view to his glory, and the good of men: for an oath is of a moral nature, what God has commanded, and he himself has taken; it has been used by Christ, and by the saints of the Old and New Testament; and is prophesied of the New Testament saints, as what they should practise; and is a part of religious worship:
and an oath for confirmation is to them an end of all strife; it is used to confirm things that are doubtful, and in dispute; and to put an end to strife and contention; so Philo (o) the Jew says,
"by an oath things doubtful are determined, and things uncertain are confirmed, and what were not believed receive credit.''
The manner in which an oath was taken among the Jews, to which, the apostle writing to such, must be thought to have respect, was this;
"he that swore took the book of the law in his hand, and he stood and swore by the name (of God), or by his surnames; and the judges did not suffer anyone to swear but in the holy tongue; and thus he said, behold I swear by the God of Israel, by him whose name is merciful and gracious, that I do not owe this man anything (p).''
The Hebrew word used for an oath, is of the root which signifies to "fill, satiate, satisfy": for an oath being taken about matters in controversy, not clear but doubtful give content unto and satisfy the minds of men; and the same word also signifies "seven", a number of fulness and perfection; an oath being for the perfecting and finishing an affair in debate; agreeably, when covenants were made by oaths, seven witnesses were used, Gen 21:28 and Herodotus says (q) as Cocceius (r) observes, that the Arabians, when they swore at making covenants, anointed the stones with blood.
(o) De Somniis, p. 567. (p) Moses Kotsensis Mitzvot Torah, pr. Affirm. 123. (q) Thalia, l. 3. c. 8. (r) Lexic. Rad. col. 848.
John Wesley
6:16 Men generally swear by him who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or asserted, usually puts an end to all contradiction. This shows that an oath taken in a religious manner is lawful even under the gospel: otherwise the apostle would never have mentioned it with so much honour, as a proper means to confirm the truth
Robert Jamieson, A. R. Fausset and David Brown
6:16 for confirmation--not to be joined, as English Version, to "an oath"; but to "an end" [ALFORD]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, Heb 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.
6:176:17: Որով առաւե՛լ եւս կամեցեալ Աստուծոյ՝ ցուցանել ժառանգաւորաց աւետեա՛ցն զհաստատութիւն խորհրդոյն իւրոյ, միջնորդեաց երդմա՛մբ[4735]։ [4735] Ոմանք. Առաւելն եւս։
17 Ահա թէ ինչու Աստուած, կամենալով առաւել եւս ցոյց տալ իր նպատակի անփոփոխ լինելը խոստման ժառանգորդներին, օգտագործեց երդումը,
17 Որով Աստուած իր խորհուրդին անփոփոխ ըլլալը ա՛լ աւելի ցուցնել ուզելով խոստումին ժառանգորդներուն, երդում ըրաւ.
Որով առաւել եւս կամեցեալ Աստուծոյ ցուցանել ժառանգաւորաց աւետեացն զհաստատութիւն խորհրդոյն իւրոյ, միջնորդեաց երդմամբ:

6:17: Որով առաւե՛լ եւս կամեցեալ Աստուծոյ՝ ցուցանել ժառանգաւորաց աւետեա՛ցն զհաստատութիւն խորհրդոյն իւրոյ, միջնորդեաց երդմա՛մբ[4735]։
[4735] Ոմանք. Առաւելն եւս։
17 Ահա թէ ինչու Աստուած, կամենալով առաւել եւս ցոյց տալ իր նպատակի անփոփոխ լինելը խոստման ժառանգորդներին, օգտագործեց երդումը,
17 Որով Աստուած իր խորհուրդին անփոփոխ ըլլալը ա՛լ աւելի ցուցնել ուզելով խոստումին ժառանգորդներուն, երդում ըրաւ.
zohrab-1805▾ eastern-1994▾ western am▾
6:1717: Посему и Бог, желая преимущественнее показать наследникам обетования непреложность Своей воли, употребил в посредство клятву,
6:17  ἐν ᾧ περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ ἐμεσίτευσεν ὅρκῳ,
6:17. ἐν (in) ᾧ (unto-which) περισσότερον (to-more-abouted) βουλόμενος ( purposing ,"ὁ (the-one) θεὸς (a-Deity,"ἐπιδεῖξαι (to-have-en-showed-upon) τοῖς (unto-the-ones) κληρονόμοις ( unto-lot-parceleed ) τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) τὸ (to-the-one) ἀμετάθετον (to-un-placable-with) τῆς (of-the-one) βουλῆς (of-a-purposing) αὐτοῦ (of-it,"ἐμεσίτευσεν (it-mediated-of) ὅρκῳ, (unto-a-fencee,"
6:17. in quo abundantius volens Deus ostendere pollicitationis heredibus inmobilitatem consilii sui interposuit iusiurandumWherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
17. Wherein God, being minded to shew more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath:
6:17. In this matter, God, wanting to reveal more thoroughly the immutability of his counsel to the heirs of the promise, interposed an oath,
6:17. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:
Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:

17: Посему и Бог, желая преимущественнее показать наследникам обетования непреложность Своей воли, употребил в посредство клятву,
6:17  ἐν ᾧ περισσότερον βουλόμενος ὁ θεὸς ἐπιδεῖξαι τοῖς κληρονόμοις τῆς ἐπαγγελίας τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ ἐμεσίτευσεν ὅρκῳ,
6:17. in quo abundantius volens Deus ostendere pollicitationis heredibus inmobilitatem consilii sui interposuit iusiurandum
Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:
6:17. In this matter, God, wanting to reveal more thoroughly the immutability of his counsel to the heirs of the promise, interposed an oath,
6:17. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: "Наследникам обетования...", т.е. верующим во Христа, как духовным чадам Авраама (Рим IX, 7-8).
Adam Clarke: Commentary on the Bible - 1831
6:17: The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general.
The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.
Albert Barnes: Notes on the Bible - 1834
6:17: Wherein God - On account of which; or since an oath had this effect, God was willing to appeal to it in order to assure his people of salvation.
Willing more abundantly - In the most abundant manner, or to make the case as sure as possible. It does not mean more abundantly than in the case of Abraham, but that he was willing to give the most ample assurance possible. Coverdale renders it correctly, "very abundantly."
The heirs of promise - The heirs to whom the promise of life pertained; that is, all who were interested in the promises made to Abraham - thus embracing the heirs of salvation now.
The immutability of his counsel - His fixed purpose. He meant to show in the most solemn manner that his purpose would not change. The plans of God never change; and all the hope which we can have of heaven is founded on the fact that his purpose is immutable. If he changed his plans; if he was controlled by caprice; if he willed one thing today and another thing tomorrow, who could confide in him, or who would have any hope of heaven? No one would know what to expect; and no one could put confidence in him. The farmer plows and sows because he believes that the laws of nature are settled and fixed; the mariner ventures into unknown seas because the needle points in one direction; we plant an apple tree because we believe it will produce apples, a peach because it will produce peaches, a pear because it will produce a pear. But suppose there were no settled laws, that all was governed by caprice; who would know what to plant? Who then would plant anything? So in religion. If there were nothing fixed and settled, who would know what to do? If God should change his plans by caprice, and save one man by faith today and condemn another for the same faith tomorrow; or if he should pardon a man today and withdraw the pardon tomorrow, what security could we have of salvation? How grateful, therefore, should we be that God has an "immutable counsel," and that this is confirmed by a solemn oath! No one could honor a God that had not such an immutability of purpose; and all the hope which man can have of heaven is in the fact that He is unchanging.
Confirmed it by an oath - Margin, "Interposed himself." Tyndale and Coverdale, "added an oath." The Greek is, "interposed with an oath" - ἐμεσιτεύσεν ὅρκῳ emesiteusen horkō. The word used here - μεσιτεύω mesiteuō - means to mediate or intercede for one; and then to intervene or interpose. The meaning here is, "that he interposed an oath" between himself and the other party by way of a confirmation or pledge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:17: more: Psa 36:8; Sol 5:1; Isa 55:7; Joh 10:10; Pe1 1:3
the heirs: Heb 6:12, Heb 11:7, Heb 11:9; Rom 8:17; Gal 3:29; Jam 2:5; Pe1 3:7
the immutability: Heb 6:18; Job 23:13, Job 23:14; Psa 33:11; Pro 19:21; Isa 14:24, Isa 14:26, Isa 14:27, Isa 46:10; Isa 54:9, Isa 54:10, Isa 55:11; Jer 33:20, Jer 33:21, Jer 33:25, Jer 33:26; Mal 3:6; Rom 11:29; Jam 1:17
confirmed it: Gr. interposed himself, Heb 6:16; Gen 26:28; Exo 22:11
Geneva 1599
6:17 Wherein God, willing more (f) abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:
(f) More than was needed, were it not for the wickedness of men who do not believe God, even though he swears.
John Gill
6:17 Wherein God, willing,.... Or "wherefore", as the Syriac and Ethiopic versions render it; that is, whereas an oath is used among men to confirm anything that might be doubted; therefore God, in condescension to the weakness of men, made use of one; being very desirous and determined,
more abundantly to show unto the heirs of promise the immutability of his counsel; by which is meant, not the Gospel nor the ordinances of it, though these are sometimes called the counsel of God; but the decree of God, concerning the salvation of his people by Jesus Christ, which is immutable; as appears from the unchangeableness of his nature, the sovereignty of his will, the unsearchableness of his wisdom, the omnipotence of his arm, and the unconditionality of the thing decreed, and from that and the purpose of it being in Christ: and the immutability of this, God was willing to show "more abundantly" than in other purposes, though all God's purposes are unchangeable; or than had been shown to the Old Testament saints; and more than was necessary, had it not been for man's weakness: even to "the heirs of promise"; not any earthly temporal promise, but the promise of grace and glory; the promise of eternal life; the heirs of which are not only Abraham, Isaac, and Jacob, or God's elect among the Jews, but all that are Christ's; who are justified by his righteousness, believe in him, and are the children of God; for as many as are such are heirs of eternal glory, and of the promise of it: and that the unchangeableness of God's purpose in saving them by Christ might be manifest to them, and be out of all doubt, he "confirmed it by an oath"; his counsel and purpose; he not only determined in his mind that he would save them, and promised it in his covenant; but he also, to confirm it the more to the persons concerned in it, if possible, annexed his oath to it; or "he interposed or acted the part of a Mediator by an oath"; which some refer to Christ's mediation between God and Abraham, when he swore unto him, as before observed; but rather it expresses the interposition of the oath between God's purpose and promise, and man's weakness: God did as it were bind himself by his oath, or lay himself under obligation, or become a surety, for the fulfilment of his purpose and promise; which shows the super-abounding grace of God, the weakness of man, and what reason the heirs of promise have to believe.
John Wesley
6:17 God interposed by an oath - Amazing condescension! He who is greatest of all acts as if he were a middle person; as if while he swears, he were less than himself, by whom he swears! Thou that hearest the promise, dost thou not yet believe?
Robert Jamieson, A. R. Fausset and David Brown
6:17 Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (Heb 6:18).
willing . . . counsel--Greek, "willing . . . will"; words akin. Expressing the utmost benignity [BENGEL].
more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL].
heirs of promise--not only Abraham's literal, but also his spiritual, seed (Gal 3:29).
6:186:18: Զի երկու անփոփոխելի՛ իրօքն՝ որովք անհնա՛ր իցէ ստել Աստուծոյ, հաստատո՛ւն մխիթարութիւն ունիցիմք. որք ապաստա՛ն եղեաք բո՛ւռն հարկանել զհանդերձեալ յուսոյն[4736]. [4736] Ոմանք. Որովք անհնարին է... ապաստան եղաք։
18 որպէսզի երկու անփոփոխելի բաներով, որոնք ցոյց են տալիս, թէ անհնար է, որ Աստուած սուտ խօսած լինի, մենք հաստատուն մխիթարութիւն ունենանք. մենք, որ ապաստան գտանք՝ կառչելու հանդերձեալ յոյսից,
18 Որպէս զի երկու անփոփոխելի բաներով, որոնք կը ցուցնեն թէ՝ անկարելի է, որ Աստուած սուտ խօսի, հաստատուն մխիթարութիւն ունենանք մենք, որ ապաստան գտանք մեր առջեւ դրուած յոյսը ամուր բռնելու,
զի երկու անփոփոխելի իրօքն որովք անհնար իցէ ստել Աստուծոյ` հաստատուն մխիթարութիւն ունիցիմք, որք ապաստան եղեաք բուռն հարկանել զհանդերձեալ յուսոյն:

6:18: Զի երկու անփոփոխելի՛ իրօքն՝ որովք անհնա՛ր իցէ ստել Աստուծոյ, հաստատո՛ւն մխիթարութիւն ունիցիմք. որք ապաստա՛ն եղեաք բո՛ւռն հարկանել զհանդերձեալ յուսոյն[4736].
[4736] Ոմանք. Որովք անհնարին է... ապաստան եղաք։
18 որպէսզի երկու անփոփոխելի բաներով, որոնք ցոյց են տալիս, թէ անհնար է, որ Աստուած սուտ խօսած լինի, մենք հաստատուն մխիթարութիւն ունենանք. մենք, որ ապաստան գտանք՝ կառչելու հանդերձեալ յոյսից,
18 Որպէս զի երկու անփոփոխելի բաներով, որոնք կը ցուցնեն թէ՝ անկարելի է, որ Աստուած սուտ խօսի, հաստատուն մխիթարութիւն ունենանք մենք, որ ապաստան գտանք մեր առջեւ դրուած յոյսը ամուր բռնելու,
zohrab-1805▾ eastern-1994▾ western am▾
6:1818: дабы в двух непреложных вещах, в которых невозможно Богу солгать, твердое утешение имели мы, прибегшие взяться за предлежащую надежду,
6:18  ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι [τὸν] θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος·
6:18. ἵνα (so) διὰ (through) δύο (of-two) πραγμάτων (of-practicings-to) ἀμεταθέτων , ( of-un-placeable-with ,"ἐν (in) οἷς ( unto-which ) ἀδύνατον (un-able) ψεύσασθαι ( to-have-falsified ) θεόν, (to-a-Deity,"ἰσχυρὰν (to-force-held) παράκλησιν (to-a-calling-beside) ἔχωμεν (we-might-hold,"οἱ (the-ones) καταφυγόντες ( having-had-fled-down ,"κρατῆσαι (to-have-secured-unto) τῆς (of-the-one) προκειμένης ( of-situating-before ) ἐλπίδος: (of-an-expectation)
6:18. ut per duas res inmobiles quibus inpossibile est mentiri Deum fortissimum solacium habeamus qui confugimus ad tenendam propositam spemThat by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
18. that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us;
6:18. so that by two immutable things, in which it is impossible for God to lie, we may have the strongest solace: we who have fled together so as to hold fast to the hope set before us.
6:18. That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

18: дабы в двух непреложных вещах, в которых невозможно Богу солгать, твердое утешение имели мы, прибегшие взяться за предлежащую надежду,
6:18  ἵνα διὰ δύο πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι [τὸν] θεόν, ἰσχυρὰν παράκλησιν ἔχωμεν οἱ καταφυγόντες κρατῆσαι τῆς προκειμένης ἐλπίδος·
6:18. ut per duas res inmobiles quibus inpossibile est mentiri Deum fortissimum solacium habeamus qui confugimus ad tenendam propositam spem
That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort, we who have fled for refuge to hold fast the hope set before us.
6:18. so that by two immutable things, in which it is impossible for God to lie, we may have the strongest solace: we who have fled together so as to hold fast to the hope set before us.
6:18. That by two immutable things, in which [it was] impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: "Дабы в двух непреложных вещах", в обетовании самом по себе и клятве, как непреложных действиях Божиих... - "Твердое утешение имели мы, прибегшие взяться за предлежащую надежду...", т.е. чтобы не только без всякого сомнения, но даже с твердым утешением мы ждали исполнения обетований Божиих верующим.
Adam Clarke: Commentary on the Bible - 1831
6:18: That by two immutable things - The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Exo 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever."
This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation.
We might have a strong consolation - There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbor unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place.
It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God's oath, take his promise; credit what he bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!
Albert Barnes: Notes on the Bible - 1834
6:18: That by two immutable things - What the "two immutable things" here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to "two oaths" - the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchizedek; Psa 110:4; Heb 5:6, Heb 5:10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that this Son should be High Priest foRev_er. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same - that arising from an oath. However numerous the oaths might be, still it would be security of the same kind, and if one of them were broken no certainty could be derived from the other. On the supposition, however, that he refers to the "promise" and the "oath," there would be two kinds of assurance of different kinds. On the supposition that the "promise" was disregarded - if such a supposition may be made still there would be the security of the "oath" - and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the "promise" and to the "oath" of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable, and when his word and oath are once passed, what he promises is secure.
In which it was impossible for God to lie - That is, it would be contrary to his nature; it is not for a moment to be supposed; compare Tit 1:2, "God - that cannot lie." The impossibility is a "moral" impossibility, and the use of the word here explains the sense in which the words "impossible, cannot," etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth; such his holiness of character, that he "could" not speak falsely.
We might have a strong consolation - The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has "promised" eternal life to his people, and that He cannot prove false to his word; Tit 1:2.
Who have fled for refuge - Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we guilty and deserving of death have fled to the hopes of the gospel in the Redeemer.
To lay hold upon - To seize and hold fast - as one does an altar when he is pursued by the avenger of blood.
The hope set before us - The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, see the notes on Eph 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:18: two: Heb 3:11, Heb 7:21; Psa 110:4; Mat 24:35
impossible: Num 23:19; Sa1 15:29; Rom 3:4; Ti2 2:13; Tit 1:2; Jo1 1:10, Jo1 5:10
we might: Isa 51:12, Isa 66:10-13; Luk 2:25; Rom 15:5; Co2 1:5-7; Phi 2:1; Th2 2:16, Th2 2:17
who: Heb 11:7; Gen 19:22; Num 35:11-15; Jos 20:3; Psa 46:1, Psa 62:8; Isa 32:1, Isa 32:2; Zac 9:12; Mat 3:7; Co2 5:18-21; Th1 1:10
lay: Kg1 2:28; Pro 3:18, Pro 4:13; Isa 27:5, Isa 56:4, Isa 64:7; Ti1 6:12
the hope: Col 1:5, Col 1:23, Col 1:27; Ti1 1:1
set: Heb 12:1, Heb 12:2; Rom 3:25
John Gill
6:18 That by two immutable things,.... God's counsel and oath, which never change and alter, and from which he never varies:
in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Tit 1:2
we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have
strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath:
who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Josh 20:7 and the situation of them, according to the Jews (s), was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, , "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits (t); and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew (u) makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added (w). There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:
to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.
(s) T. Bab. Maccot, fol. 9. 2. (t) T. Hieros. Maccot, fol. 31. 4. Bemidbar Rabba, sect. 23. fol. 232, 3. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 5. Moses Kotsensis Mitzvot Torah, pr. Affirm, 76, Bartenora in Misn. Maccot, c. 2. sect. 6. (u) De profugis, p. 464. (w) T. Hieros. Maccot, fol. 32. 1. Maimon. ut supra, (Hilchot Rotzeach, c. 8.) sect. 4.
John Wesley
6:18 That by two unchangeable things - His promise and his oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation - Swallowing up all doubt and fear. Who have fled - After having been tossed by many storms. To lay hold on the hope set before us - On Christ, the object of our hope, and the glory we hope for through him.
Robert Jamieson, A. R. Fausset and David Brown
6:18 immutable--Translate, as in Heb 6:17, "unchangeable."
impossible . . . to lie--"ever to lie"; this is the force of the Greek aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
consolation--under doubts and fears, and so "encouragement," literally, "exhortation."
fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Is 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Acts 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.
lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.
set before us--as a prize for which we strive; a new image, namely, the race course (Heb 12:1-2).
6:196:19: զոր իբրեւ զխարի՛սխ հաստատուն եւ անշա՛րժ ունիցիմք անձա՛նց մերոց. որ եւ մտանիցէ ՚ի ներքի՛ն կողմն վարագուրին[4737], [4737] Ոմանք. ՚Ի ներքին կողմ վա՛՛։
19 որը հաստատուն եւ անշարժ խարիսխ է մեզ համար. յոյս, որ թափանցում է վարագոյրից այն կողմ,
19 Որ ունինք իբրեւ հաստատ ու անշարժ խարիսխ մը մեր անձին, որ վարագոյրին ներսի կողմն ալ կը մտնէ.
զոր իբրեւ զխարիսխ հաստատուն եւ անշարժ ունիցիմք անձանց մերոց, որ եւ մտանիցէ ի ներքին կողմն վարագուրին:

6:19: զոր իբրեւ զխարի՛սխ հաստատուն եւ անշա՛րժ ունիցիմք անձա՛նց մերոց. որ եւ մտանիցէ ՚ի ներքի՛ն կողմն վարագուրին[4737],
[4737] Ոմանք. ՚Ի ներքին կողմ վա՛՛։
19 որը հաստատուն եւ անշարժ խարիսխ է մեզ համար. յոյս, որ թափանցում է վարագոյրից այն կողմ,
19 Որ ունինք իբրեւ հաստատ ու անշարժ խարիսխ մը մեր անձին, որ վարագոյրին ներսի կողմն ալ կը մտնէ.
zohrab-1805▾ eastern-1994▾ western am▾
6:1919: которая для души есть как бы якорь безопасный и крепкий, и входит во внутреннейшее за завесу,
6:19  ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος,
6:19. ἣν (to-which) ὡς (as) ἄγκυραν (to-an-anchor) ἔχομεν (we-hold) τῆς (of-the-one) ψυχῆς, (of-a-breathing,"ἀσφαλῆ (to-un-failed) τε (also) καὶ (and) βεβαίαν (to-base-belonged) καὶ (and) εἰσερχομένην ( to-coming-into ) εἰς ( into ) τὸ ( to-the-one ) ἐσώτερον ( to-more-into-unto-which ) τοῦ ( of-the-one ) καταπετάσματος , ( of-a-spreading-down-to ,"
6:19. quam sicut anchoram habemus animae tutam ac firmam et incedentem usque in interiora velaminisWhich we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
19. which we have as an anchor of the soul, both sure and stedfast and entering into that which is within the veil;
6:19. This we have as an anchor of the soul, safe and sound, which advances even to the interior of the veil,
6:19. Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil:

19: которая для души есть как бы якорь безопасный и крепкий, и входит во внутреннейшее за завесу,
6:19  ἣν ὡς ἄγκυραν ἔχομεν τῆς ψυχῆς, ἀσφαλῆ τε καὶ βεβαίαν καὶ εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος,
6:19. quam sicut anchoram habemus animae tutam ac firmam et incedentem usque in interiora velaminis
Which we have as an anchor of the soul, sure and firm, and which entereth in even within the veil:
6:19. This we have as an anchor of the soul, safe and sound, which advances even to the interior of the veil,
6:19. Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19-20: Как за якорь, безопасный и крепкий, держась за эту надежду, мы безопасно проходим бурное житейское море и достигаем нашей пристани, которая простирается в небесное Святое Святых, куда Предтечею за нас вошел наш Первосвященник - Иисус. Таким приемом речи апостол снова возвращается к важнейшему предмету своего послания - первосвященству Христову. - "Предтечею за нас вошел..." - вошел как первый, чтобы показать и нам путь туда и облегчить его.
Adam Clarke: Commentary on the Bible - 1831
6:19: Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on Heb 6:20 (note).
The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. "To ground hope on a false supposition," says Socrates, "is like trusting to a weak anchor." He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109.
The hope of eternal life is here represented as the soul's anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.
Albert Barnes: Notes on the Bible - 1834
6:19: Which hope we have as an anchor of the soul - Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows, and as long as the anchor holds, so long the ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the pagan writers, "hope" is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor." Again - "A ship ought not to trust to one anchor, nor life to one hope." Both sure and steadfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.
And which entereth into that within the veil - The allusion to the "anchor" here is dropped, and the apostle speaks simply of hope. The "veil" here refers to what in the temple divided the holy from the most holy place; see the notes on Mat 21:12. The place "within the veil" - the most holy place - was regarded as God's special abode - where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honors, or pleasures in this life - for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:19: as an: Act 27:29, Act 27:40
both: Psa 42:5, Psa 42:11, Psa 43:5, Psa 62:5, Psa 62:6, Psa 146:5, Psa 146:6; Isa 12:2, Isa 25:3, Isa 25:4, Isa 28:16; Jer 17:7, Jer 17:8; Rom 4:16, Rom 5:5-10, Rom 8:28-39; Co1 15:58; Ti2 2:19
entereth: Heb 4:16, Heb 9:3, Heb 9:7, Heb 10:20, Heb 10:21; Lev 16:2, Lev 16:15; Mat 27:51; Eph 2:6; Col 3:1
Geneva 1599
6:19 (8) Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
(8) He compares hope to an anchor because in the same way that an anchor when cast into the bottom of the sea secures the whole ship, so hope also enters even into the very secret places of heaven. He makes mention of the sanctuary, alluding to the old tabernacle and by this returns to the comparison of the priesthood of Christ with the Levitical priesthood.
John Gill
6:19 Which hope we have as an anchor of the soul,.... This world is as a sea; the church in it, and so every believer, is as a ship; the port that is bound unto is heaven; Christ is the pilot, and hope is the anchor: an anchor is cast on a bottom, out of sight; and when the ship is in a calm, or in danger of a rock, or near the shore; but is of no service without a cable: and when cast aright, keeps the ship steady: so hope is cast on Christ; whence he is often called hope itself, because he is the ground and foundation of it, and who is at present unseen to bodily eyes; and the anchor of hope without the cable of faith is of little service; but being cast aright on Christ, keeps the soul steady and immovable: in some things there is a difference between hope and an anchor; an anchor is not of so much use in tempests as in a calm, but hope is; the cable may be cut or broke, and so the anchor be useless, but so it cannot be with faith and hope; when the ship is at anchor, it does not move forward, but it is not so with the soul, when hope is in exercise; the anchor of hope is not cast on anything below, but above; and here it is called the anchor of the soul, to distinguish it from any other, and to show the peculiar benefit of it to the soul. Pythagoras makes use of the same metaphor (x);
"riches (he says) are a weak anchor, glory: is yet weaker; the body likewise; principalities, honours, all these are weak and without strength; what then are strong anchors? prudence, magnanimity, fortitude; these no tempest shakes.''
But these philosophical moral virtues are not to be compared with the Christian's grace of hope, which is
both sure and steadfast; it is in itself a grace firm and stable; it is permanent and can never be lost: and it is still more sure and steadfast, by virtue of what it is fixed upon, the person, blood, and righteousness of Christ; and by the immutability, faithfulness, and power of God it is concerned with; and through the aboundings and discoveries of divine love, grace, and mercy; and from the instances of grace to the vilest of sinners:
and which entereth into that within the vail; the holy of holies, heaven itself; in allusion to the vail which divided between the holy and the holy of holies: the things within the vail, or in heaven, which hope entering into fixes upon, are the person of Christ, who is entered there, and appears in the presence of God for his people; his blood which he has carried along with him, and by which he is entered there; his justifying righteousness, by which the law is fulfilled, the two tables of stone in the ark of the testimony; the sweet incense of his mediation, which is continually offered up by him; the mercy seat, or throne of grace, on which Jehovah sits as the God of grace; and all the glories of heaven; all which hope is concerned with, and receives strength and rigour from: and their being within the vail, is expressive of their hiddenness and invisibility at present, and of their safety and security, as well as of their sacredness; and this shows a difference between the hope of believers and others, whose hope fixes upon things short of these; and likewise the great privilege of a believer, who being made a priest unto God, has liberty and boldness to enter into the holiest of all. The Jews (y) speak of a vail in the world to come, which some are worthy to enter into.
(x) Apud Stobaeum, Serm. I. (y) Zohar in Gen. fol. 73. 3.
John Wesley
6:19 Which hope in Christ we have as an anchor of the soul - Entering into heaven itself, and fixed there. Within the veil - Thus he slides back to the priesthood of Christ.
Robert Jamieson, A. R. Fausset and David Brown
6:19 Hope is found represented on coins by an anchor.
sure and steadfast--sure in respect to us: steadfast, or "firm" [ALFORD], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].
which entereth into that--that is the place
within the veil--two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. ESTIUS explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
veil--Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."
6:206:20: ուր կարապետն մեր Յիսո՛ւս եմուտ վասն մեր, ըստ կարգին Մելքիսեդեկի, եղեւ քահանայապետ յաւիտենից[4738]։[4738] Ոմանք. Ուր վարդապետն մեր Յիսուս։
20 ուր մեր նախակարապետը՝ Յիսուս, մտաւ մեզ համար՝ լինելով յաւիտենական Քահանայապետ, ըստ Մելքիսեդեկի կարգի:
20 Ուր Յիսուս իբրեւ առաջնորդ մտաւ մեզի համար՝ յաւիտենական Քահանայապետ ըլլալով Մելքիսեդեկին կարգին պէս։
ուր կարապետն մեր Յիսուս եմուտ վասն մեր, ըստ կարգին Մելքիսեդեկի եղեւ քահանայապետ յաւիտենից:

6:20: ուր կարապետն մեր Յիսո՛ւս եմուտ վասն մեր, ըստ կարգին Մելքիսեդեկի, եղեւ քահանայապետ յաւիտենից[4738]։
[4738] Ոմանք. Ուր վարդապետն մեր Յիսուս։
20 ուր մեր նախակարապետը՝ Յիսուս, մտաւ մեզ համար՝ լինելով յաւիտենական Քահանայապետ, ըստ Մելքիսեդեկի կարգի:
20 Ուր Յիսուս իբրեւ առաջնորդ մտաւ մեզի համար՝ յաւիտենական Քահանայապետ ըլլալով Մելքիսեդեկին կարգին պէս։
zohrab-1805▾ eastern-1994▾ western am▾
6:2020: куда предтечею за нас вошел Иисус, сделавшись Первосвященником навек по чину Мелхиседека.
6:20  ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν ἰησοῦς, κατὰ τὴν τάξιν μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα.
6:20. ὅπου (to-which-of-whither) πρόδρομος (circuited-before) ὑπὲρ (over) ἡμῶν (of-us) εἰσῆλθεν (it-had-came-into,"Ἰησοῦς, (an-Iesous," κατὰ ( down ) τὴν ( to-the-one ) τάξιν ( to-an-arranging ) Μελχισεδὲκ ( of-a-Melchisedek ) ἀρχιερεὺς (a-first-sacreder-of) γενόμενος ( having-had-became ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα . ( to-an-age )
6:20. ubi praecursor pro nobis introiit Iesus secundum ordinem Melchisedech pontifex factus in aeternumWhere the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
20. whither as a forerunner Jesus entered for us, having become a high priest for ever after the order of Melchizedek.
6:20. to the place where the forerunner Jesus has entered on our behalf, so as to become the High Priest for eternity, according to the order of Melchizedek.
6:20. Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.
Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec:

20: куда предтечею за нас вошел Иисус, сделавшись Первосвященником навек по чину Мелхиседека.
6:20  ὅπου πρόδρομος ὑπὲρ ἡμῶν εἰσῆλθεν ἰησοῦς, κατὰ τὴν τάξιν μελχισέδεκ ἀρχιερεὺς γενόμενος εἰς τὸν αἰῶνα.
6:20. ubi praecursor pro nobis introiit Iesus secundum ordinem Melchisedech pontifex factus in aeternum
Where the forerunner Jesus is entered for us, made a high priest for ever according to the order of Melchisedech.
6:20. to the place where the forerunner Jesus has entered on our behalf, so as to become the High Priest for eternity, according to the order of Melchizedek.
6:20. Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
6:20: Whither the forerunner - The word προδρομος, prodromos, does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, Isa 28:4, προδρομος συκου signifies the first fruits of the fig tree, or the first ripe figs.
To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. 26: Ficus et praecoces habet, quas Athenis Prodromos (προδρομος), vocant. "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner." The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. 12:8, and in Isa 28:4, quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare Joh 14:2 (note); Co1 15:20 (note), Co1 15:23 (note); and the notes there.
The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred.
After the order of Melchisedec - After a long digression the apostle resumes his explanation of Psa 110:4, which he had produced, Heb 5:6, Heb 5:10, in order to prove the permanency of the high priesthood of Christ.
1. We have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful. The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him.
2. Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God's oath and promise cannot fail.
Albert Barnes: Notes on the Bible - 1834
6:20: Whither - To which most holy place - heaven.
The forerunner - The word used here occurs nowhere else in the New Testament. A "forerunner" - πρόδρομος prodromos - is one who goes before others to prepare the way. The word is applied to light troops sent forward as scouts; Diod. Sic. 17, 17; compare "Wisdom of Solomon" (apoc) 12:8. "Thou didst send wasps, forerunners of thy host, to destroy them by little and little." The meaning here is, that Jesus went first into the heavenly sanctuary. He led the way. He has gone there on our account, to prepare a place for us; Joh 14:3. Having such a friend and advocate there, we should be firm in the hope of eternal life, and amidst the storms and tempests around us, we should be calm.
Made an high priest foRev_er - see the notes on Heb 5:6, Heb 5:10. To illustrate this fact, was the object for which this discussion was introduced, and which had been interrupted by the remarks occurring in this chapter on the danger of apostasy. Having warned them of this danger, and exhorted them to go on to make the highest attainments possible in the divine life, the apostle resumes the discussion respecting Melchizedek, and makes the remarks which he intended to make respecting this remarkable man; see Heb 5:11.
Remarks
1. We should aim at perfection in order that we may have evidence of piety; Heb 6:1. No man can be a Christian who does not do this, or who does not desire to be perfect as God is perfect. No one can be a Christian who is "satisfied" or "contented" to remain in sin; or who would not "prefer" to be made at once as holy as an angel - as the Lord Jesus - as God.
2. We should aim at perfection in order to make great attainments; Heb 6:1. No man makes any great advance in anything, who does not set his standard high. Men usually accomplish about what they expect to accomplish, If a man expects to be a quack physician, he becomes such; if he is satisfied to be a fourth-rate lawyer, he becomes such; if he is willing to be an indifferent mechanic, he advances no higher; if he has no intention or expectation of being a firstrate farmer, he will never become one. If he sincerely aims, however, to excel, he usually accomplishes his object. And it is so in religion. If a man does not intend to be an eminent Christian, he may be certain he never will be. Religion is not produced by chance - any more than fine fruit is, or than a good harvest is. One of the principal reasons why President Edwards became so eminent a Christian, was, that in early life he adopted the following resolution, to which he appears always to have adhered, that "on the supposition that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part, and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time." Life, by S. E. Dwight, D. D., p. 72.
3. We should aim to acquire as much "knowledge" of religious truth as we possibly can; Heb 6:1-2. True piety is "principle." It is not fancy, or dreaming, or visions, or enthusiasm. It is based on knowledge, and does not go "beyond" that. No man has any more religion than he has "knowledge" of the way of salvation. He cannot force his religion to overstep the bounds of his knowledge; for "ignorance" contributes nothing to devotion. There may be knowledge where there is no piety; but there can be no true religion where there is no knowledge. If, therefore, a Christian wishes to make advances, he must gain a knowledge of the truth. He must understand the great doctrines of his religion. And in like manner, if we wish the next generation to be intelligent and solid Christians, we must train them up to "understand" the Bible.
4. The consequences of the judgment will be eternal; Heb 6:2. No truth is more solemn than this. It is this which makes the prospect of the judgment so awful. If the consequences of the sentence were to continue for a few years, or ages, or centuries only, it would be of much less importance. But who can abide the thought of "eternal judgment?" Of an "eternal sentence?" Here the most fearful and solemn sentence is for a short period. The sentence will soon expire; or it is mitigated by the hope of a change. Pain here is brief. Disgrace, and sorrow, and heaviness of heart, and all the woes that man can inflict, soon come to an end. There is an outer limit of suffering, and no severity of a sentence, no ingenuity of man, can prolong it far. The man disgraced, and whose life is a burden, will soon die. On the cheeks of the solitary prisoner, doomed to the dungeon for life, a "mortal paleness" will soon settle down, and the comforts of an approaching release by death may soothe the anguish of his sad heart.
The rack of torture cheats itself of its own purpose, and the exhausted sufferer is released. "The excess (of grief,) makes it soon mortal." But in the world of future woe the sentence will never expire; and death will never come to relieve the sufferer. I may ask, then, of my reader, Are you prepared for the "eternal" sentence? Are you ready to hear a doom pronounced which can never be changed? Would you be willing to have God judge you just as you are, and pronounce such a sentence as ought to be pronounced now, and have the assurance that it would be eternal? You seek worldly honor. Would you be willing to be doomed "always" to seek that? You aspire after wealth. Would you be willing to be doomed to aspire after that "always?" You seek pleasure - in the frivolous and giddy world. Would you be willing to be doomed "always" to seek after that? You have no religion; perhaps desire to have none. Yet would you be willing to be doomed to be always without religion? You are a stranger to the God that made you. Would you be willing to be sentenced to be "always" a stranger to God? You indulge in passion, pride, envy, sensuality. Would you be willing to be sentenced always to the raging of these passions and lusts? How few are they who would be willing to have an "eternal" sentence passed on them, or to be doomed to pursue their present employments, or to cherish their present opinions for ever! How few who would "dare" to meet a sentence which should be in strict accordance with what was "just," and which was never to change!
5. With the righteous it should be matter of rejoicing that the judgment is to be eternal; Heb 6:2. They can desire no change of the sentence which will assign them to heaven; and it will be no small part of the joy of the heavenly world, that the results of the judgment will be everlasting. There will be no further trial; no Rev_ersing of the sentence; no withdrawing of the crown of glory. The righteous are the only ones who have not reason to dread a "just eternal sentence;" and they will rejoice when the time shall come which will fix their doom foRev_er.
6. We should dread apostasy from the true religion; Heb 6:4. We should habitually feel that if we should deny our Lord, and reject his religion, there would be no hope. The die would be cast; and we must then perish for ever. By this solemn consideration God intends to preserve his people, and it is a consideration which has been so effectual that there is not the least reason to suppose that anyone who has ever had any true religion, has fallen away and perished. Many have been "almost" Christians, and have then turned back to perdition Mat 7:2, Mat 7:23; Act 26:28, but there is no reason to suppose that any who have been true Christians have thus apostatized and been lost. Yet Christians are not kept without watchfulness; they cannot be kept without the most sincere and constant endeavors to preserve themselves from failing.
7. If the sin of apostasy is so great, then every approach to it is dangerous; and then every sin should be avoided. He that habitually indulges in sin "cannot" be a Christian; and every sin which a sincere Christian commits should be measured by the guilt which "would" exist should it become final, and should he wholly fall away. No man can indulge in sin and be safe; and no professed Christian who finds himself disposed to indulge in sin, should cherish the expectation of reaching heaven; Heb 6:4-6.
8. It is a matter of devout gratitude that God "has" kept all his true people from apostasy; Heb 6:4-6. If it is true that no one who has been regenerated has ever fallen away; if the means which God has used have been effectual in a world so full of temptations, and when we have hearts so prone to evil; and if it is the intention of God to keep all to eternal salvation who are truly converted, then it should be to us a subject of devout thankfulness and of encouragement. In view of this, we should admire the wisdom of the plan which thus secures salvation; we should look to him with the firm assurance that he "will keep" what we have committed to him to the final day.
9. We should improve the privileges which we enjoy so as to receive a blessing from God; Heb 6:7-8. It is desirable that a farm should be well cultivated so as not to be overrun with briars and thorns; desirable that it should produce an abundant harvest, and not exhibit mere barrenness and desolation. Yet, alas, there are many professing Christians who resemble such a field of thorns, and such a scene of desolation. They produce no fruits of righteousness; they do nothing to extend the kingdom of the Redeemer! What can such expect but the "curse" of God? What can the end of such be but to be "burned?"
10. God will not fail to reward his faithful people; Heb 6:10. What we have done in his service, and with a sincere desire to promote his glory, unworthy of his notice as it may seem to us to be, he will not fail to reward. It may be unobserved or forgotten by the world; nay, it may pass out of our own recollection, but it will never fail from the mind of God. Whether it be "two mites" contributed to his cause, or a "cup of cold water given to a disciple," or a life consecrated to his service, it will be alike remembered. What encouragement there is, therefore, to labor in the promotion of his glory, and to do all we can for the advancement of his kingdom!
11. Let us follow those who have inherited the promises; Heb 6:12. They are worthy examples. When from their lofty seats in heaven they look back on the journey of life, though to them attended with many trials, they never regret the "faith and patience" by which they were enabled to persevere. We have most illustrious examples to imitate. They are numerous as the drops of dew, and bright as the star of the morning. It is an honor to tread in the footsteps of the holy men who have inherited the promises; an honor to feel that we are walking in the same path, and are reaching out the hand to the same crown.
12. It is the privilege of those who are truly the children of God to enjoy strong consolation; Heb 6:13-18. Their hope is based on what cannot fail. God cannot lie. And when we have evidence that he has promised us eternal life, we may open our hearts to the full influence of Christian consolation. It may be asked, perhaps, how we may have that evidence? Will God speak to us from heaven and assure us that we are his children? Will he Rev_eal our names as written in his book? Will he come to us in the night watches and address us by name as his? I answer, No. None of these things are we to expect. But if we have evidence that we have true repentance, and sincere faith in the Redeemer; if we love holiness and desire to lead a pure life; if we delight in the Bible and in the people of God, then we may regard him as addressing us in the promises and oaths of his word, and assuring us of salvation. These promises belong to us, and we may apply them to ourselves. And if we have evidence that God "promises" us eternal life, why should we doubt? We may feel that we are unworthy; our consciences may reproach us for the errors and follies of our past lives; but on the unchanging word and oath of God we may rely, and there we may feel secure.
13. How invaluable is the Christian hope! Heb 6:19. To us it is like the anchor to a vessel in a storm. We are sailing along the voyage of life. We are exposed to breakers, and tempests. Our bark is liable to be tossed about, or to be shipwrecked. In the agitations and troubles of life, how much we need some anchor of the soul; something that shall make us calm and serene! Such an anchor is found in the hope of the gospel. While that hope is firm we need fear nothing. All is then safe, and we may look calmly on, assured that we shall ride out the storm, and come at last safely into the haven of peace. Happy they who have fled for refuge to the faith of the gospel; whose hope like a steady anchor has entered into heaven and binds the soul to the throne of God; whose confidence in the Redeemer is unshaken in all the storms of life, and who have the assurance that when the tempest shall have beaten upon them a little longer they will be admitted to a haven of rest, where storms and tempests are foRev_er unknown. With such a hope we may well bear the trials of this life for the few days appointed to us on earth - for what are the longest trials here compared with that eternal rest which remains for all who love God in a brighter world?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
6:20: the forerunner: Heb 2:10; Joh 14:2, Joh 14:3
for: Heb 1:3, Heb 4:14, Heb 8:1, Heb 9:12, Heb 9:24, Heb 12:2; Rom 8:34; Eph 1:3, Eph 1:20-23; Pe1 3:22; Jo1 2:12
an: Heb 3:1, Heb 5:6, Heb 5:10, Heb 7:1-21
Geneva 1599
6:20 (9) Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.
(9) He repeats David's words, in which all those comparisons that he mentioned before are signified, as he declares in all the next chapter.
John Gill
6:20 Whither the forerunner is for us entered, even Jesus,.... Christ was a runner; he had a race to run, which lay in going about to heal diseases, in preaching the Gospel, in obeying the law, and in suffering death for his people; which race was run by him with great swiftness, strength, and courage, with patience, cheerfulness, and joy, and is now ended; as appears from the accomplishment of salvation, from his entrance into heaven, and session at the right hand of God; from the glorification of his human nature, and its everlasting freedom from the dominion of death: and this race is run out, as a "forerunner"; Christ is the most excellent runner; there is none like him; there is none that can come up to him; he has out ran and exceeded all others; he has performed in the best manner; he has run out his race first, and has entered into heaven first by his own blood; and he has cleared the way thither, and opened the gates of heaven for his people; and is a guide and pattern for them to follow: and he is the forerunner for them, as well as entered for them; for he was born, and he lived, and died for them, for their good and service; and he is entered into heaven for them, as man and Mediator, and as their high priest; where he represents their persons, appears and intercedes for them, takes care of their affairs, and presents their services; prepares mansions of glory for them, and takes possession of heaven in their name, and opens the way for them to follow him thither; all which gives great encouragement to hope to enter now, where Jesus is: who is
made an high priest for ever after the order of Melchisedec; see Heb 5:6. This is repeated here, to lead on to what the apostle had to say concerning Melchizedek in the following chapter.
John Wesley
6:20 A forerunner uses to be less in dignity than those that are to follow him. But it is not so here; for Christ who is gone before us is infinitely superior to us. What an honour is it to believers, to have so glorious a forerunner, now appearing in the presence of God for them.
Robert Jamieson, A. R. Fausset and David Brown
6:20 The absence of the Greek article requires ALFORD'S translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [CHRYSOSTOM]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.