Hebrews 6

The apostle testifies that he will go forward to perfection and not treat now of the first principles of Christian doctrine the chief points whereof he briefly rehearseth 3 but that no withstanding upon another opportunity he will also do this 4 seeing it is impossible that they shall fall from thence after that they have tested the gifts of the spirits should again be renewed unto repentance 7 declares this by a similitude of fruitful and barren grounds 9 testifies that by the fruits of their love he hath a better opinion of them 11 but that he speaks this to stir them up to diligence and to more firm hope in Gods promises. 13. Seeing God hath not only made them by words also by oath confirmed them to Abraham and his seed 16 which oath is an end of all contention amongst men much more then with God who can not lie 19 wherefore we must fasten our hope in heaven as an anchor of the soul 20 where Christ our high priest entered for us.

1. Therefore leaving the beginning of the doctrine of Christ [Gr the word of the beginning of Christ and which is as it were the catechizing of children and novices chapter 5.12] let us go forward unto perfection [that is go forward unto the perfect knowledge of the doctrine of Christ Ephesians 4:13] not lying again the foundation [or first ground whereof six articles are here rehearsed] of repentance from dead works the end whereof is death Romans 6:23 the knowledge whereof cometh especially by the law Romans 3:20] and of faith in God [namely the father son and holy ghost sum whereof is contained in the twelve articles of the faith]

2. Of doctrine of baptism and of sacraments whereby faith and repentance is strengthened in us the word baptism he put it in plural number not because there is more than one baptism Ephesians 4:5 but either to signify the outward and inward baptism 1Peter 3.21 or because in the primitive church those of full age who were converted to Christ and had now for a while been instructed in the Christians religion were oftentimes baptized in a considerable number together so that seemeth many baptism to be performed in one day ] and of laying on of hands [that is of the gifts of the holy ghost which in the primitive church wee wont to be imparted to believers in general by impositions of hands Acts 8:16,17 and especially in the institution of ministers of the church 1Timothy 4.14] and of the resurrection of the dead [of which article they which were admitted unto the communion of the church of Christ must especially give an account not only because the gentiles scoffed at it Acts 17:32 but also the seduces among the Jews Matthew 22:23 and many heretic among the Christians denied the same 2Timothy 2.28] and of eternal judgment [namely of the quick and of the dead of unbelievers to eternal death and of believers of eternal life these are therefore the six chief points of the principle or foundation of the Christian religion which were propounded by questions and answers to beginners which also for the most parts are contained for the catechisms]

3. And this will we also do [namely the laying of the first foundation of Christian religion which Paul now indeed passeth by because he by because he would also bring them to more perfect knowledge of other points of doctrine but nevertheless promiseth to handle the same upon other opportunities if God should permit it as he doth elsewhere also in his epistles others understand this of the declaring more perfect doctrine which he is now about to propound]if God permit .

4. For it is impossible [namely in respect of Gods judgment upon such unthankful man according to the declaration which Christ himself hath made of them who sin against the holy ghost Matthew 12:31,32 even as the following verse also show that here as also hereafter chapter 10 verse 26 that sin is spoken of wherefore the apostle John 1 Job 5:16 commands that one should not pay for such see the like phrase John 12:39,40] them which were once enlightened [namely in the understanding by the preaching of the gospel] and have tested the heavenly gifts [that is faith which is here said that they tested not that ever they received the same it its true being but because they felt a small beginning and likeness or show thereof as the word taste is also opposed to letting down the meat Matthew 27:34 which tasting Christ in the similitude of a sower Matthew 13:20,21 calleth a receiving of the word with joy which not withstanding hath no root that is no true confidence in Christ neither yields any suitable fruits in perseverance seeing it fell on stony ground that is into a heart that was not duly before God nor prepared and that this also is the meaning here appears from the 7 verse following and elsewhere were these are compared to the ground that drinketh not the rain for that cause instead of good herbs bring forth thorns and thistle] and wee made partakers of the holy ghost which in the primitive church God imparted to the disciples see hereof 2 Corinthians chapter 12.14]

5. And they have tasted the good word of God [that is the promises of the gospel whereof these had also received some taste as is said of the word of John the Baptist in some Jews John 5:35 that they would for short time rejoice in this light]and the power of the age or world to come [this may fitly be understood of the power of eternal life whereof these man were also some small taste sometimes by reason that they receive this word by joy and for a while rejoice in the promise of the same as was showed before verse 4 and the word taste is agrees well herewith all]

6. and falling away [or falling whereby are not understood all kinds of sins whereunto true believers also sometimes fall as David ,Peter &c who afterwards come to repentance but to a total falling or apostasy from the Christian religion and done willfully as is exprest chapter 10.26 and is joined with blaspheming of the same contrary to the testimony of the holy ghost in their conscience as Christ testifieth Matthew 12:31] them I say [this refers to the foregoing word impossible verse 4 it is impossible then to renew them again which impossibility is not only to be understood to the teachers who should labor in vain to renew them or bring them to repentance but also in respect of God truth itself who hath once passed this just judgment against them and is not mutable and will not be mocked Galatians 6:7 yea even in respect of Christ merit which these man willfully deny and reject as it followeth wherefore also chapter 10.26 it is said that there remaineth no more sacrifice for the sins of such]to renew again to repentance [this word again hath a repentance [this word again hath a reference to the state from whence they are fallen which state was a beginning of renovation if they had continued and proceeded therein unto which very estate they can not be brought again others take these words renew again simply for the renewed as the Greek word palin that is again by an improper manner of speaking called pleonasmus is often times redundant see an example John 4:54 and chapter 13.12 Acts 18:2 and is added only to confirm the thing the more strongly]as who again crucify themselves the son of God and put him openly to shame [in these word is given one reason more why such apostates can be renewed unto repentance namely because they to themselves that is as much s in them lies cast new reproach on Christ whom the father hath given for a propitiation for our sins even as the Jews and Gentiles had once before outwardly done to Christ and contrary to their conscience make him a spectacle or put him to shame before all the world and their own destruction which God will not leave unrevenged as this word paradigmatizein also signifies Matthew 1:19 for which word the word the word blasphemy is used Mar.3.29]

7. For the earth [by this similitude the apostle shows the iniquity of this heavy judgment of God upon such men seeing like used to be amongst men upon such earth]which drinketh in the rain oftentimes coming upon it and bringeth forth fit herbs for them by whom it is also tilled that receiveth blessings from God or is partaker of the blessing from God that is by God made more and more fit to bring more fruits.]

8. But that which beareth thorns and thistles is to be rejected and nigh unto cursing[that is to be wholly forsaken and as a cursed thing to be given up to burning]whose end is for burning.

9. But beloved we assure ourselves better things of you [by this word the apostle mollifies the former threatening and declares it that which follows why he set before them the grievous punishment of the apostates namely not that he held them to be such to be such but warn them and to exhort them to hold fast to the doctrine of the gospel and Gods promises]and joined with salvation [or cleaving to salvation] although we thus speak [that is pronounce such heavy judgment against apostates.]

10. For God is not unjust [That is, unfaithful or unsteadfast in the performance of his promises: even as Gods truth and constancy in the same, is every where also called the righteousness of God. See Psal. 143. 1. 1 John 1:9.] that he should forget [that is, that he should not perfect the same in you even unto the end, according unto his promise, Philippians 1:6. and should not graciously reward it hereafter] your work, [namely, of true faith, which he hath already wrought in you, Philippians 1:29.] and the labour of love, which ye have showed to his name, [or in his name, i.e. not only out of any human affection towards the poor and afflicted, but because they suffered for the name of God, and for the profession of Christ, which is property of true faith and true love, which Christ leaveth not unrewarded. See Matth. 10. 41, 42. and 25. 40. Mark 9:41.] as who have ministered to the Saints, and (shall) do minister.

11. But we desire that every one of you show the same diligence unto the full assurance of hope [For as hope of salvation proceeds from faith; so the same hope is also strengthened more and more by the true fruits of faith. See 2 Pet. 1. 10.] even unto the end. [namely of your life: for he that remaineth constant unto the end, he shall be saved, Matthew 10:22.]

12. That ye be not slothful, but be ministers of them, who by faith and long suffering [That is, patient expectation of the fulfilling of Gods promise, as he proves afterwards by the example of Abraham and all believers] inherit the promises. [that is, now enjoy the promised inheritance in heaven.]

13. For when God [The Apostle proves by the example of Abraham the Father of all believers, that which in the former verse he had testified of all believing Forefathers] made promise to Abraham, [namely, Genesis 22:16. when Abraham had offered his son, in which promise all corporal and spiritual promises are contained. Namely of the promised seed, and of the multiplying of his seed, as the Father of all believers: whereof see further exposition, Romans 4:16. Galatians 3:14. & c.] seeing he had none that was greater to swear by, he swore by himself,

14. Saying, truly [This word indeed is not in the Hebrew Text, but is herewith rehearsed by Paul out of the Greek translation, seeing it is comprehended in the sense itself. Others hold that the particle ki, which is in the Hebrew Text, sometimes signifies truly also, Job 8:6. Proverbs 30:2.] blessing I will bless thee, and multiplying I will multiply thee. [that is, very abundantly, and continually bless, and greatly multiply thee.]

15. And so having waited with long suffering [Gr. Having been long suffering] he obtained the promise, [that is, that which God had promised, as verse 12.]

16. For men indeed swear by a greater (than themselves are) [Namely, by God. Oathes are condemned in God’s word. See Deuteronomy 6:13. Jeremiah 4:2. and chapter 5. 2. The reason is, because God only knows the hearts of men, and is able to punish all men how great soever they be, if they swear falsely] and an oath, [that is, a lawful and due oath, of men against whom nothing can be said] for confirmation [namely, of the promises which are made to any man. For seeing there are two kinds of Oaths, one concerning things which are come to pass, to arrest the truth thereof, and one concerning that which is promised, to assure others of the future observation, Paul here speaks chiefly of the latter kind of oaths] is to them an end of all contradiction.

17. Wherein God willing more abundantly to show to the heirs of the promise the immutability of his counsel, interposed himself with an oath, [Or mediated by an oath, i.e. used the means of an oath.]

18. That by two immutable things [That is, his promise and his oath, which are both unchangeable] in which it is impossible that God should lie, we might have a strong consolation, (namely we) who have taken refuge, to hold fast the proposed hope. [that is, the patient expectation of the fulfilling of the promises by faith apprehended by us, Rom. 8. ver. 24, 25. So that the word hope is here taken in a proper signification.]

19. Which we have [Namely, which hope we believers have, & c.] as an anchor of the soul [that is, whereby the soul holds fast unto Gods promises, against all commotions and storms of the world: as a Ship by its anchor in the Sea against all tempests] which is sure and firm, and entereth into the innermost of the vail, [that is, heaven, where Christ is sitting at the right hand of God, and intercedeth for us: which was signified by the entrance of the High Priest into the holy of Holies, as hereafter is declared, Chapter 9. 24.]

20. Where the forerunner [Namely, who is entered thereunto for us, to prepare a place for us, John 4:2, 3.] for us, is entered, (namely) Jesus, being become an high Priest for ever, after the order of Melchizedek. [This the Apostle adds, that so he may return to the declaration of the Royal Priesthood of Christ, which he had broken off, chapter 5. 11, & c. and resumes it again in the following chapter.]