Hebrews Chapter 6

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 perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do (vv. 1,2,3). 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 (vv. 4,5,6). 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 (v. 7). The other bears thorns and briars, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared (v. 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 that he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation (v. 9). The reasons of which persuasion are taken from the work of grace, which was wrought in them; from the 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 (v. 10).

And he proceeds to exhort them in diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope (v. 11). And not to indulge slothfulness, but to 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 (v. 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 (vv. 13,14,15). And having made mention of an oath, the apostle takes notice of the nature and use of one among men (v. 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 (vv. 17,18). 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 veil, where Christ has 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 Melchisedec (vv. 19, 20). Which is mentioned to lead on to what the apostle had to say concerning him in the next chapter.

I. The Superiority of Christ’s Priesthood	4:14-7:28
A. Christ is Superior in His Position	4:14-16
B. Christ is Superior in His Qualifications	5:1-10
1. Aaronic Priesthood	5:1-4
2. Melchizedekian Priesthood	5:5-10
C. Third Warning: Danger of Not Maturing	5:11-6:20
1. Dullness of Hearing	5:11-1
2. Need for Maturity	6:1-8
3. Exhortation to Maturity	6:9-20

The “normal” Christian life is to be one of spiritual growth and progression. Starting as “babes in Christ,” we feed on the “milk” of the Word. As our spiritual senses are exercised to discern good and evil, we are then able to progress to the “solid food” or the meat of the Word. In this way we “grow in the grace and knowledge of our Lord and Savior Jesus Christ.”

But as was seen in the previous chapter, not all grow as they should, and some of the indications of immaturity are: (1) dullness of hearing, (2) inability to teach others, (3) a steady diet of “milk” only, and, (4) the inability to discern good and evil. But if we don’t grow spiritually as we should, so what? Is spiritual growth really that essential and is there a “danger” involved in not progressing spiritually?

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,” - The Gospel is the doctrine of Christ. The principles of this doctrine are the easier parts of the Gospel, called “milk,”...this may be better rendered “wherefore having left,” the verb being in the past tense enables us to understand more readily the significance of what follows. The Hebrews had left the “word of beginning” of Christ’s discourse...this is parallel with the first principles of the oracles of God (Heb. 5:12). This has reference to what God has made known concerning His Son under Judaism. Thus, they had left the basics (Judaism) for the Word Himself only now to return to the basics.

There is a need for the Word of God: the application of the Word of God in the Christian life results in a maturity in religious knowledge. Full development of the spiritual life, as a end, results in faith, knowledge, and godly character, and is our due obedience to our calling.

Þ 2 Peter 1:5-8— “5 And beside this, giving all diligence, add to your faith virtue; and to virtue knowledge; 6 And to knowledge temperance; and to temperance patience; and to patience godliness; 7 And to godliness brotherly kindness; and to brotherly kindness charity. 8 For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ.”

· “Let us go on unto perfection;” - In a comparative sense, to a more perfect knowledge of things...there is use of the definite article in the Greek and it may be rendered “The Revelation.” That which is here referred to as “The Perfection” is the full revelation which God now made of Himself in the person of His incarnate Son. This is, from the practical side, a “perfection” of knowledge, spiritually imported by the Holy Spirit to the understanding and heart. This has a twofold meaning:

1. “Let us go on:” - it was the apostle’s resolution to do so...I shall therefore go on to set before you the highest and most glorious things concerning Christ.

2. The apostle condescends to unite himself with them in their responsibility to press forward...they were being exhorted to be diligent to grow in grace and in the knowledge of our Lord...it was a call to stir them up (to get off their Baptist backsides).

· “Not laying again the foundation of repentance from dead works,” - It should be noted that there is no definite article in the Greek and this should be rendered, “not laying again ‘a’ foundation, ...therefore, it is not the fundamentals of Christianity that is here being spoken of...this foundation respects Judaism...the general principles and practices of the Jews under the former economy is what is here addressed. To “lay again” this foundation was to forsake the substance (Christ) for the shadow; it was to turn from Christianity and go back again to Judaism.

· “Repentance from dead works;” is a repentance which arose from, and was signified by the sacrifices of slain beasts...those works of the ceremonial law denominated “dead works” because they were performed by men in the flesh, were not vitalized by the Holy Spirit, and did not satisfy the claims of the living God. Turning from works that produce spiritual death, not life…Paul describes such works:

Þ Ephesians 2:1-3— “1 And you hath he quickened, who were dead in trespasses and sins; 2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 3 Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.”

Þ Romans 6:21— “21 What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death.”

· “And of faith toward God,” - Israel’s national faith, “toward God” was now under the Christian revelation, which should be directed towards Christ, without the intermediate use of sacrifices. Such a “faith toward God” is a trusting conviction in God and His promises which is essential in pleasing Him.

Þ Hebrews 11:6— “6 But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him.”

Þ Romans 10:17— “17 So then faith cometh by hearing, and hearing by the word of God.”

Þ John 20:30-31— “30 And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: 31 But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.”

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,” - This is neither Christian baptism, the baptism of the Spirit, nor the baptism of suffering which is here in view; but the carnal ablutions which were obtained under the Mosaic economy. These “washings” denoted that all the defiling effects of sin must be removed, before the worshipper could approach unto the Lord. They foreshadowed that perfect and eternal cleansing from sin which the atoning blood of Christ was to provide for His people.

· “And of laying on of hands,” - this is not, and never was, a distinctive Christian ordinance. 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 that it had been. This doctrine was that practiced by the priests as they laid their hands on the “judas” goat that was to signify the transfer of the sin of the nation upon which the goat was then led out of the camp into the wilderness (Lev. 16:21). This was an essential part of the ritual on the annual Day of Atonement.

Þ Leviticus 16:21— “21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:”

· “And of resurrection of the dead, and of eternal judgment.” - There is a distinction between the O.T. resurrection and that of the N.T. The Hebrews were not to rest in the knowledge of these things, and in the smaller degrees of light they had in them...they were to go on to perfection, and bear forward towards a greater share of knowledge of these, and other more sublime doctrines of grace.

1. Christ’s resurrection was a central theme of apostolic preaching and as such Jesus was our precious hope of our promised resurrection.

Þ Acts 4:2— “2 Being grieved that they taught the people, and preached through Jesus the resurrection from the dead.”

Þ Acts 24:15— “15 And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust.”

Þ Acts 17:30-31— “30 And the times of this ignorance God winked at; but now commandeth all men every where to repent: 31 Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead.”

Þ Acts 24:24-25— “24 And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. 25 And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee.”

· “And this will we do, if God permit.” - That is, leave the rites and ceremonies of the law, which were the rudiments, or the first principles of the Gospel, and go on to a more perfect knowledge of the truth of the Gospel; and lay not again as the foundation of ministry, or insist upon them as if they were the main things. 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 which tended to bring their hearts to perfection. The “this will we do” has reference to “Let us go on unto perfection” (Heb. 6:1). “If God permit” is the qualifying word with respect unto the unknown sovereign pleasure of God, to which all our resolutions must submit. God’s permission is much to be observed in the ministry of the Word.

Understanding these concepts serves as the “beginning” of spiritual growth! Sadly, some who have been Christians for years still “need someone to teach you again the first principles of the oracles of God;” By comprehending the “meatier” parts of the Word of God, we are more likely to remain steadfast in our faith. So it is imperative for the Christian to have the correct attitude in striving toward perfection, as did Paul.

Þ Philippians 3:7-15— “7 But what things were gain to me, those I counted loss for Christ. 8 Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, 9 And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: 10 That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; 11 If by any means I might attain unto the resurrection of the dead. 12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. 13 Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 14 I press toward the mark for the prize of the high calling of God in Christ Jesus. 15 Let us therefore, as many as be perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.”

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,

The first thing we should take note of in Hebrews 6:4-6 is that there is no reference at all to salvation. There is no mention of:

Those “who were once enlightened” are not spoken of as born again, made holy, or made righteous. None of the normal N.T. terminology for salvation is used. In fact, no term used here is ever used elsewhere in the N.T. for salvation, and none should be taken to refer to it in this passage!

· “For it is impossible for those who were once enlightened,” - Anticipating this exposition, be fully assured, that the “falling away” which will be spoken of signifies a deliberate, complete and final repudiation of Christ—a sin for which there is no forgiveness. Here the apostle regards the retrogression of the Hebrews as an entire, confirmed, willful, and irrecoverable apostasy from the truth. Three things must be kept in mind regarding Hebrews 6:4-6:

The persons spoken of - note that the apostle does not say “us who were once enlightened,” nor even “you,” instead he says “those.” Yet, these Hebrews had done the things that ‘accompany’ salvation; therefore the apostle does not ascribe these things to the Hebrews...if he had “these,” that is the Hebrews, would have not been part of the overall argument of the epistle. They were not spoken of as God’s elect, as those for whom Christ had died, as those that had been born of the Spirit.

The word “enlightened” signifies “to give light or knowledge by teaching.” Thus, “enlightened” here means to be instructed in the doctrine of the Gospel, so as to have a clear understanding of it. This knowledge is only a natural knowledge of spiritual things, such as is acquired by outward hearing or reading. This falls short of spiritual enlightenment which transforms. These are not spoken of as born again, made holy, or made righteous. The “enlightenment spoken of here has to do with intellectual perception of spiritual, biblical truth…they were mentally aware of something, they were instructed in and informed of the gospel…but there is no indication of a response of acceptance or rejection, belief or unbelief. There was a natural knowledge, factual information. They saw Christ, heard His message, and saw the many miracles performed by Him… But “the light shinneth in the darkness and the darkness comprehended it not.” The light of the gospel had personally broken in on the darkness but most of these here addressed did not believe in Him.

Þ John 12:35-40— “35 Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. 36 While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. 37 But though he had done so many miracles before them, yet they believed not on him: 38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? 39 Therefore they could not believe, because that Esaias said again, 40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.”

· “And have tasted of the heavenly gift,” - To “taste” is to have a personal experience of, in contrast from a mere report of the “heavenly gift.” The persons here described are those who have to a certain degree understood and relished the revelation of mercy. Therefore, those here in view had an acquaintance with the Gospel, as to gain such a measure of its blessedness as to greatly aggravate sin and doom…

Þ Matthew 13: 20, 21— “20 But he that received the seed into stony places, the same is he that heareth the word, and anon (immediately) with joy receiveth it; 21 Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.”

This gift is most likely “Jesus Christ.” This gift, however was not received. It was not feasted on, but only tasted, sampled. It was not accepted or lived, only examined.

· “And were made partakers of the Holy Ghost,” - the word “partakers” means companions, referring to what is external rather than internal. Therefore, those spoken of here had shared in the benefit of the Spirit’s supernatural operations and manifestations externally. The Spirit of God can not be a castaway. Partakers (Greek, metochos) has to do with association, not possession. The Bible never speaks of Christians being associated with the Holy Spirit. It speaks of the Holy Spirit being within them.(See Hebrews 3:1 and 3:14)

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,” - Not the Lord Jesus Christ, the essential Word of God, but rather the Scriptures of truth in general, which are the Word of God. This may mean that they enjoy the advantages of the Gospel economy. The Greek word is rhema (word) and emphasizes the parts rather than the whole and is not the usual word (logos) for God’s Word.

1. There is nothing wrong with “tasting” the Word of God; every Christian must first start there;

Þ Psalm 34:8— “8 O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him.”

2. But they must go deeper into the things of God to the point they eat of the words thereof

Þ Jeremiah 15:16— “16 Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts.”

See 2 Peter 1:4 for the Greek word Koinenia— “4 Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust.”

· “And the powers of the world to come,” - Meaning either the state of the church, and the glorious things relating to it which they may have had notional apprehensions of it or it may have been of the ultimate state of glory and happiness that is contained in all the perfection of Christianity. Yet, these professors only had a notional knowledge, a natural desire or a delight in the contemplation or in the hope of miracles and mighty works.

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,” - This is not true believers, yet, it is a complete falling away, a total abandonment of Christianity which is here in view. It is a willful turning of the back on God’s revealed truth...it is the total renunciation of all the distinguishing truths and principles of Christianity...this constitutes apostasy. The words literally rendered are “and have fallen away”...they were already in a state of apostasy. Dr. John Brown says;

This does not consist in an occasional falling into actual sin, however gross and aggravated; nor in the renunciation of some of the principles of Christianity, even though those should be of considerable importance, but in an open, total determined renunciation of all the constituent principles of Christianity, and a return to a false religion.

· “To renew them again unto repentance;” - It is impossible to renew the soul or a renewing of the exercise of the grace of redemption or repentance...they never had true repentance...what are they to be renewed to again?...the opportunity for receiving salvation? The unbelieving Jews were in great danger, because of their spiritual immaturity and sluggishness, of turning back to Judaism and of never being able to repent and come to Christ. The impossibility lies in the fact that God had not appointed a means to attain the end...that is repentance.

NOTE: “To renew” means to restore, to bring back to an original condition. The original condition of these Jews was that of excitement about the Gospel when they first heard it. When one rejects Christ at the peak experience of knowledge and conviction, He will not accept at a lesser or lower level.

· “Seeing they crucify to themselves the Son of God afresh,” - This is brought in to show the aggravation of their awful crime and the impossibility of their being renewed again to repentance. By renouncing their Christian profession they declared Christ to be an Impostor. The Jews were saying that as far as they were concerned, the Son of God deserved to be crucified...they took their stand with the crucifiers.

· “And put him to an open shame.” - “Shame” here may connote guilt. They declared openly that Jesus was guilty of the charge. These Jews however did more dishonor than did Jesus’ crucifiers. The crucifiers were not guilty of professing to acknowledge Christ’s divine mission; but these apostates had made such a profession—they had made a kind of trial of Christianity, and, after trial, had rejected it along with the sum and substance of it, namely, Jesus Christ.

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,” - Do you see the illustration? All those who hear the Gospel are like the earth. The rain falls, the Gospel message is heard. The Gospel seed is planted and there is nourishment and growth. Yet, some of the growth is false, spurious (lacking authenticity or validity...false), and unproductive. The good ground is where the Word is received.

The Jewish nation was God’s vineyard...the rain signifies the Word or Doctrine which the Lord sent to Israel...something that man cannot manufacture...the rain produces vegetation...the Word causes God’s people to be revived. The rain produces life...the Word of God produces life...as no dead seed can be made alive by the rain, neither can a dead soul. If one is not of God’s elect, he shall not be made alive regardless of any outward appearance. The unregenerate will always return and manifest their true nature.

Þ 2 Peter 2:22— “22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.”

· “And bringeth forth herbs meet for them by whom it is dressed,” - What response is expected of the earth when the rains are sent forth and the seeds are properly dressed...or what fruit is brought forth by those that hear the Gospel? The apostle’s design here is to show the importance of making proper use of receiving God’s Word: a “meet” or suitable response should be forthcoming.

· “Receiveth blessing from God:” - Those that receive the Word receive the blessings of the Word...if it is received it must be a gift. What we have here is God’s acceptation and approbation, assuring His care unto a further improvement. Three things are shown to us about God’s vineyard.

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” - These are those professors that are worldly, slothful, defrauding, carnal, and wanton; they are heretical men, such as turned from the faith, apostates, denying it and persecuting the saints. Three thoughts about such ground “which beareth thorns and briers”:

1. It brought forth that which was no profit to its owner, which promoted not the glory of God.

3. These terms tell us that all which is brought forth by the natural man is under the curse of God.

“Thorns and briers” are errors, heresies, and evil works of all kinds and indicate that the seed of the Word was never in their hearts and that which they “beareth” or throw out, is natural to them.

· “Is rejected,” - These are the reprobate concerning the faith...these are given up by God to a reprobate mind. The Greek word used here for “rejected,” signifies the setting aside as useless after trial has been made of a thing.

Þ Romans 1:24, 26, 28— “24 Wherefore God also gave them up to uncleanness through the lusts of their own hearts, to dishonour their own bodies between themselves: 26 For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: 28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;”

· “And is nigh unto cursing;” - The Greek word for “cursing” means, “given over to execration (accursed),” or “devoted to destruction.”

· “Whose end is to be burned.” - As bad seeds were burned in the fields that produced briers and thorns, so to will those that are rejected be burned in the lake of unquenchable fire.

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,” - “Beloved” is never used in Scripture to refer to unbelievers, therefore, the apostle here addresses the believing Hebrews...those loved of the Lord as the elect of God. The apostle was persuaded that they had the true grace of God; whereas the preceding people had only gifts that were common to both the regenerate and the unregenerate. That which makes men better is grace...grace is of salvation. “Beloved” (agapetos from agape) expresses the highest kind of relationship...therefore, the apostle believes that these “beloved” brethren possessed all things that accompany salvation.

· “And things that accompany salvation,” - The ingredients of salvation; such as faith as to be predestinated, justified, called, adopted, sanctified and yet come, glorification (See Romans chapters 5 and 6). “Accompanying salvation is not infancy but maturity, not milk but solid food, not inexperience in righteousness but perfect righteousness, not repentance from dead works but repentance toward God unto life. They do not reflect external ceremonial religion but eternal regeneration, transformation, new life.

· “Though we thus speak.” - A paraphrased rendering would be, “Beloved fellow Christians, though we have been speaking about these awful and fearful warnings to unbelievers, we know that far better things apply to you. You have accompaniments of salvation, not of unbelief. These warnings are because there are such as these in your midst.”

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” - The righteous God rewards only that which He has wrought in us. The very justice of God is engaged on the behalf of those whom Christ has redeemed, therefore, God is not unrighteous.

· “To forget your work” - Not external works because these are known as fruit...but faithfulness, the work of God upon them, the good work of faith that was wrought in them by God and the accompanying grace for this is the reason why the apostle was persuaded of better things of them, even such as accompany salvation.

· “And labour of love, which ye have shewed toward his name,” - Love is another evidence of salvation but more significant evidence is love showed toward His name. God knows when our service is truly for His glory by whether or not it is done out of love for His name.

· “In that ye have ministered to the saints, and do minister.” - They ministered to the saints out of their love towards God. The very reason they could love each other so much and serve each other so well was because they loved God so much. These faithful Hebrews loved the Lord and the positive proof was their love for each other.

The “saints” that are ministered to are simply fellow Christians. Being a “saint” has nothing to do with one’s degree of maturity or rank (or by being elevated to the “Rank of Saint” by some ecclesiastical body [such as the Church of Rome]). It refers to any person who is saved, who is set apart by God for Himself in His Son Jesus Christ [Notice how Paul addresses those to whom he writes his epistles— “Saints”].

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” - There is a diligence and exercise or spiritual labor that is required by the saints...former diligence is motive towards future diligence. We are to show the same eagerness or haste unto the end. Unless this be done, our profession will not be preserved nor God glorified. Yet, there are very few who exercise a godly concern for their souls. To an earnest endeavor after personal holiness, the work of faith and labor of love, the vast majority of professors are strangers; nor can they be persuaded that any such things are required or expected of them...a work of faith and labor of love can not be persisted in without studious diligence and earnest endeavor.

· “To the full assurance of hope unto the end:” - “diligence” is shown “to the full assurance of hope”...”full assurance” here signifies a firm conviction or positive persuasion. “Hope” in the N.T. means a ardent desire for and strong expectation of obtaining its object. Faith looks to the Promisor, hope to the things promised. “Full assurance of hope” signifies a steady prevailing persuasion, a persuasion which issues from faith in the promises made. The “diligence” before mentioned, is God’s appointed means toward this full assurance.

12 That ye be not slothful, but followers of them who through faith and patience inherit the promises.

· “That ye be not slothful,” - With respect to hearing the Word and attendance on every ordinance; with respect to knowledge, faith, and hope, and ministering to the saints. The apostle here warns against any evil, indolence and inertia, which stands opposed to diligence, they are the opposite. If we faint or grow negligent in our duty, if careless or slothful, we shall never hold out until the end. The slothfulness against which the apostle warns, is in each of us by nature.

· “But followers of them who through faith and patience inherit the promises.” - The reference here is to the believing forefathers of the Hebrews, who, by continuing steadfast in faith and preserving in hope amidst all the trials to which they were exposed, had now entered into the promised blessings—Heaven.

Notice the two requirements: faith and patience...their faith was more than a general faith in God, it was a special faith which laid hold of the divine promises; not notional or bare mental assent to the truth...it was marked by a practical and influential acknowledgment...that is the faith required of us today. Patience is longsuffering, a tranquillity of the mind on holy grounds...it is a spirit which refuses to be daunted by the difficulties of the way, which is not exasperated by trails and opposition.

“Inherit” alludes to the fact that all that we receive is not based on merit but on Divine grace, yet, we are such heirs as have means assigned to us for obtaining our inheritance.

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,” - The apostle gives Abraham as a pattern or cites the case of one whom he knew would be notable and carry weight with the Hebrews. God made a promise to Abraham, but Abraham did not obtain the fulfillment of the promise until he had “patiently endured” (v. 15).

· “Because he could swear by no greater, he sware by himself,” - Swearing is ascribed to a divine person after the manner of men...the assurance which was given to Abraham was the greatest that Heaven itself could afford; a promise and an oath...it was as though God said, I will cease to be God if I do not perform this. The Lord pledged His veracity, declared the event should be as certain as His very existence and that it was secured by all the perfection of His nature.

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.” - This was a Hebrew expression denoting emphasis and certainty. Such reduplication is vehement affirmation, partaking of the nature of an oath...therefore, men might know God is earnest in that which he expressed...God is saying, “I will do without failing, without measure, eternally without end.

Þ Galatians 3:14— “14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.”

Thus in blessing Abraham, God blessed all the heirs of promise, and pledges Himself to bestow on them what He had sworn to give unto them.

· “And so, after he had patiently endured, he obtained the promise.” - This means that amid all the temptations and trials to which he was exposed, Abraham studiously preserved in believing and expecting God to make good His word.

1. Abraham obtained the “promise” by installments. He received the temporal blessings of God in this life and by faith in the “promise” he saw Christ’s day, and was glad.

Þ John 8:56— “56 Your father Abraham rejoiced to see my day: and he saw it, and was glad.”

2. Abraham entered the Heavenly Country when he departed this life. God fulfilled the covenant with Abraham in Himself...He was true to Himself which resulted in the promise being fulfilled.

Þ Hebrews 11:16— “16 But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city.”

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:” - These words contain a reason why God by Himself, and why His promises, having an oath annexed to them, ought to be believed. Men swear to someone that is greater than they are, but God swears on Himself for there is none greater than He. God, of course, did not need to make an oath. His word is every bit as good without an oath—as ours ought to be. But to accommodate the weak faith of men, God swore His promise on Himself. The bare word of God is guarantee enough, but God gave an oath just to show that He meant what He said.

· “And an oath for confirmation is to them an end of all strife.” - an oath is used to confirm things that are doubtful, and in dispute...by an oath things doubtful are determined, all things uncertain are confirmed, and what was not believed receives creditability. An oath confirms the promises.

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” - God was willing to make of an oath due to the weakness of men...since an oath serves to establish man’s words among his kind, the great God condescended to employ this means and method to confirm the faith of His people. God’s design in swearing by Himself was not only that Abraham might be fully persuaded of the absolute certainty of His blessing, or the immutability of His counsel concerning them; for the mind and will of God was the same toward all the elect as it was toward the patriarch himself.

· “More abundantly to shew unto the heirs of promise the immutability of his counsel,” - that is, the decree of God, concerning salvation of His people by Jesus Christ, which is immutable. All proceeds from the will of God. Now this promise is not made unto all mankind, but only unto a certain number of persons to whom God designs to manifest the immutability of His counsel, and to communicate the effects thereof...that is to the “heirs of promise” which includes all the saints of God both under the O. T. and the N. T.

· “Confirmed it by an oath:” - God not only determined in His mind that He would save them, and promised it, but He also, confirmed it with an oath. God did as it were bind Himself by His oath, or lay Himself under obligation, for the fulfillment of His purpose and promise...He did this not due to some weakness in Himself to fulfill such a promise, but due to the weakness of man.

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,” - The two immutable things are God’s promise and His oath. They are immutable without any possibility of change or variance.

· “We might have a strong consolation,” - that which is solid and binding and depends on God’s “two immutable things.”

· “Who have fled for refuge” - The cities of refuge is here alluded to which are a type of Christ (Num. 35; Deut. 19; Josh. 20). So the servants of Christ who hold Him up, are likened unto a “city of refuge,” and shall in no wise be cast out—

Þ John 6:37— “37 All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.”

...the one who desires shelter from the avenger of blood can personally flee to Christ, the city of refuge...thus Christ is known to be a refuge for distressed sinners, and He is open to all that come to Him, and at all times.

· “To lay hold upon the hope set before us:” - that is, to lay hold of Christ which is the object of our hope...there is safety in Him and we are in danger if we are not in that city of refuge. This shows that Christ and His grace are to be “set before us” and laid hold of by faith.

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,” - The anchor is Christ himself, sustaining His people through His providence here in this world.

Þ Isaiah 57:20— “20 But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt.”

Þ John 10:28— “28 And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.”

Þ John 13:1— “1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.”

Þ Hebrews 7:25— “25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.”

· “Both sure and stedfast,” - It is sure that Christ can never be lost for those that He has secured as an anchor.

· “And which entereth into that within the veil;” - Heaven itself is in allusion to the veil. Within heaven is Christ, who is entered there, and appears in the presence of God for His people...if we be in Christ, positionally we have already entered into the holy of holies. Our hope being fixed in Christ grants us great privilege of safety and security.

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,” - Christ had run the race appointed to Him and by His entrance into heaven He had made fast our anchor within the veil. A “forerunner” is one who has already traversed every step of the race which is set before us and who has entered into possession of that toward which He ran. Because Christ has been where we are now, we shall be where He is now.

· “Made an high priest for ever after the order of Melchisedec.” - The apostle now returns to the point that he had dropped at Heb. 5:10. The apostle declares who and what that “Forerunner” was, who for us has gone on High, even Jesus, our great High Priest.

With a finely crafted argument, the “author” has returned his readers back to his original subject, which is Jesus as “a priest forever according to the order of Melechizedek.” In doing so the author reassures us that our spiritual security is first based upon the character of God who is not unjust, will not forget our work and labor of love, and, who keeps his promises. God has promised and swore with an oath concerning the priesthood of the Messiah. This priesthood of Jesus is now in heaven, and as such is the basis of our “hope.”

Yet, as wonderful as the character and the promises of God are, we are not to take them for granted. We must be careful not to become sluggish but to remain diligent, imitating the faith and patience of those like Abraham who obtained God’s promise. Together with God’s character and promises, this is the “basis for spiritual maturity.”

Commentary on Hebrews, by John Gill