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.

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 shewed toward his name, in that ye have ministered to the saints, and do minister.

11 And we desire that every one of you do shew 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 shew 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 an high priest for ever after the order of Melchisedec.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Therefore, leaving, etc.To his reproof he joins this exhortation, — that leaving first principles they were to proceed forward to the goal. For bythe word of beginninghe understands the first rudiments, taught to the ignorant when received into the Church. Now, he bids them to leave these rudiments, not that the faithful are ever to forget them, but that they are not to remain in them; and this idea appears more clear from what follows, the comparison of afoundation;for in building a house we must never leave the foundation; and yet to be always engaged in laying it, would be ridiculous. For as the foundation is laid for the sake of what is built on it, he who is occupied in laying it and proceeds not to the superstruction, wearies himself with foolish and useless labor. In short, as the builder must begin with the foundation, so must he go on with his work that the house may be built. Similar is the case as to Christianity; we have the first principles as the foundation, but the higher doctrine ought immediately to follow which is to complete the building. They then act most unreasonably who remain in the first elements, for they propose to themselves no end, as though a builder spent all his labor on the foundation, and neglected to build up the house. So then he would have our faith to be at first so founded as afterwards to rise upwards, until by daily progress it be at length completed.Of repentance from dead works, etc.He here refers to a catechism commonly used. It is hence a probable conjecture that this Epistle was written, not immediately after the promulgation of the Gospel, but when they had some kind of polity established in the Churches; such as this, that the catechumen made a confession of his faith before he was admitted to baptism. And there were certain primary points on which the pastor questioned the catechumen, as it appears from the various testimonies of the fathers; there was an examination had especially on the creed called the Apostles’ Creed. This was the first entrance, as it were, into the church to those who were adults and enlisted under Christ, as they were before alienated from faith in him. This custom the Apostle mentions, because there was a short time fixed for catechumens, during which they were taught the doctrine of religion, as a master instructs his children in the alphabet, in order that he may afterwards advance them to higher things.But let us examine what he says. He mentions repentanceandfaith,which include the fullness of the Gospel; for what else does Christ command his Apostles to preach, but repentance and faith? When, therefore, Paul wished to show that he had faithfully performed his duty, he alleged his care and assiduity in teaching these two things. It seems then (as it may be said) unreasonable that the Apostle should bid repentance and faith to be omitted, when we ought to make progress in both through the whole course of our life. But when he adds,from dead works,he intimates that he speaks of first repentance; for though every sin is a dead work, either as it leads to death, or as it proceeds from the spiritual death of the soul; yet the faithful, already born again of the Spirit of God, cannot be said properly to repent from dead works. Regeneration is not indeed made perfect in them; but because of the seed of new life which is in them, however small it may be, this at least may be said of them that they cannot be deemed dead before God. The Apostle then does not include in general the whole of repentance, the practice of which ought to continue to the end; but he refers only to the beginning of repentance, when they who were lately and for the first time consecrated to the faith, commenced a new life. So also the word,faith,means that brief summary of godly doctrine, commonly called the Articles of Faith.To these are added, the resurrection of the dead and eternal judgment.These are some of the highest mysteries of celestial wisdom; nay, the very end of all religion, which we ought to bear in mind through the whole course of our life. But as the very same truth is taught in one way to the ignorant, and in another way to those who have made some proficiency, the Apostle seems here to refer to the common mode of questioning, “Dost thou believe the resurrection of the dead? Dost thou believe eternal life?” These things were suitable to children, and that only once; therefore to turn back to them again was nothing else but to retrograde.
McArther Bible Commentary
leaving. This "leaving" does not mean to despise or abandon the basic doctrines. They are the place to start, not stop. They are the gate of entrance on the road to salvation in Christ. elementary principles of Christ. As "the oracles of God" in Heb 5:12 refers to the OT, so does this phrase. The writer is referring to basic OT teaching that prepared the way for Messiah-the beginning teaching about Christ. These OT principles include the six features listed in verses Heb 6:1-2. go on to perfection. Salvation by faith in Messiah Jesus. See note on Heb 5:14. The verb is passive, so as to indicate "let us be carried to salvation." That is not a matter of learners being carried by teachers, but both being carried forward by God. The writer warns his Jewish readers that there is no value in stopping with the OT basics and repeating ("laying again") what was only intended to be foundational. repentance from dead works. This OT form of repentance is the turning away from evil deeds that bring death (cf. Eze 18:4; Rom 6:23) and turning to God. Too often the Jew only turned to God in a superficial fashion-fulfilling the letter of the law as evidence of his repentance. The inner man was still dead (Mat 23:25-28; Rom 2:28-29). Such repentance was not the kind that brought salvation (Heb 6:6; Heb 12:17; cf. Act 11:18; 2Co 7:10). Under the new covenant, however, "repentance toward God" is coupled with "faith in our Lord Jesus Christ" (Act 20:21). Christ's atoning sacrifice saves from "dead works" (Heb 9:14; cf. Joh 14:6). faith toward God. Faith directed only toward the Father is unacceptable without faith in His Son, Jesus Christ (Act 4:12; cf. Jas 2:14-20).
Bible Cross References
1 Corinthians 2:6 Philippians 3:13 Philippians 3:14 Colossians 3:14 Hebrews 5:12 Hebrews 5:14 Hebrews 9:14

Verse 2

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Calvin Bible Commentary
Of the doctrine of baptisms, etc.Some read them separately, “of baptisms and of doctrine;” but I prefer to connect them, though I explain them differently from others; for I regard the words as being in apposition, as grammarians say, according to this form, “Not laying again the foundation of repentance, of faith in God, of the resurrection of the dead, which is the doctrine of baptisms and of the laying on of hands.” If therefore these two clauses, the doctrine of baptisms and of the laying on of hands, be included in a parenthesis, the passage would run better; for except you read them as in apposition, there would be the absurdity of a repetition. For what is the doctrine of baptism but what he mentions here, faith in God, repentance, judgment, and the like?Chrysostom thinks that he uses “baptisms” in the plural number, because they who returned to first principles, in a measure abrogated their first baptism: but I cannot agree with him, for the doctrine had no reference to many baptisms, but by baptisms are meant the solemn rites, or the stated days of baptizing. With baptism he connects the laying on of hands;for as there were two sorts of catechumens, so there were two rites. There were heathens who came not to baptism until they made a profession of their faith. Then as to these, these, the catechizing was wont to precede baptism.But the children of the faithful, as they were adopted from the womb, and belonged to the body of the Church by right of the promise, were baptized in infancy; but after the time of infancy, they having been instructed in the faith, presented themselves as catechumens, which as to them took place after baptism; but another symbol was then added, the laying on of hands.This one passage abundantly testifies that this rite had its beginning from the Apostles, which afterwards, however, was turned into superstition, as the world almost always degenerates into corruptions, even with regard to the best institutions. They have indeed contrived the fiction, that it is a sacrament by which the spirit of regeneration is conferred, a dogma by which they have mutilated baptism for what was peculiar to it, they transferred to the imposition of hands. Let us then know, that it was instituted by its first founders that it might be an appointed rite for prayer, as Augustine calls it. The profession of faith which youth made, after having passed the time of childhood, they indeed intended to confirm by this symbol, but they thought of nothing less than to destroy the efficacy of baptism. Wherefore the pure institution at this day ought to be retained, but the superstition ought to be removed. And this passage tends to confirm pedobaptism; for why should the same doctrine be called as to some baptism, but as to others the imposition of hands, except that the latter after having received baptism were taught in the faith, so that nothing remained for them but the laying on of hands?
McArther Bible Commentary
baptisms. A better translation would be "washings" as in Heb 9:10. The Greek term is never used of Christian baptism. The plural also is inconsistent with the singular concept of Christian baptism. In the OT Levitical system, there were many ceremonial cleansings, which were outward signs of heart cleansing (cf. Exo 30:18-21; Lev 16:4, Lev 16:24, Lev 16:26, Lev 16:28; Mar 7:4, Mar 7:8). The new covenant called for an inner washing (Tit 3:5) that regenerated the soul. laying on of hands. Under the old covenant, the person who brought a sacrifice placed his hands on it to symbolize his identification with it as a substitute sacrifice for sin (Lev 1:4; Lev 3:8, Lev 3:13; Lev 16:21). There could also be a reference here to solemn priestly blessings (cf. Mat 19:13). resurrection … and of eternal judgment. The Pharisees believed in the resurrection from the dead (Act 23:8), but were still spiritually dead (Mat 23:27). They also believed in the judgment of God and were headed for it. Significantly, all of the doctrines listed in verses 1 and 2 can be associated with the Pharisees, who were attracted to and sometimes associated with Jesus (Luk 7:36-50; Luk 13:31; Luk 14:1; Joh 3:1). Paul was a Pharisee before his conversion (Php 3:5). The Pharisees were products of the pursuit of righteousness by works of the law rather than by faith (Rom 9:30-32; Rom 10:1-3). A portion of the Hebrews to whom this epistle was written may have been Pharisees.
Bible Cross References
John 3:25 Acts 6:6 Acts 17:31 Acts 19:3

Verse 3

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
And this we will do - We will go on to perfection; and so much the more diligently, because,
John Calvin Bible Commentary
This will we do, etc.A dreadful denunciation follows; but the Apostle thus fulminated, lest the Jews should indulge their own supineness, and trifle with the favor of God; as though he had said, “There ought not in this case it to be any delay; for there will not always be the opportunity for making progress; it is not in man’s power to bound at once, whenever he pleases, from the starting point to the goal; but progress in our course is the special gift of God.”
McArther Bible Commentary
we will do. The writer is likely both giving his own testimony about going on from OT teaching to embrace the new covenant in Jesus Christ and also identifying himself with the readers. Salvation always requires God's enablement (cf. Joh 6:44).
Bible Cross References
Acts 18:21 Hebrews 6:4

Verse 4

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For it is impossible, etc.This passage has given occasion to many to repudiate this Epistle, especially as the Novatians armed themselves with it to deny pardon to the fallen. Hence those of the Western Church, in particular, refused the authority of this Epistle, because the sect of Novatus annoyed them; and they were not sufficiently conversant in the truth so as to be equal to refute it by argument. But when the design of the Apostle is understood, it then appears evident that there is nothing here which countenances so delirious an error. Some who hold sacred the authority of the Epistle, while they attempt to dissipate this absurdity, yet do nothing but evade it. For some take “impossible” in the sense of rare or difficult, which is wholly different from its meaning. Many confine it to that repentance by which the catechumens in the ancient Church were wont to be prepared for baptism, as though indeed the Apostles prescribed fasting, or such things to the baptized. And then what great thing would the Apostle have said, by denying that repentance, the appendage of baptism, could be repeated? He threatens with the severest vengeance of God all those who would cast away the grace which had been once received; what weight would the sentence have had to shake the secure and the wavering with terror, if he only reminded them that there was no longer room for their first repentance? For this would extend to every kind of offense. What then is to be said? Since the Lord gives the hope of mercy to all without exception, it is wholly unreasonable that any one for any cause whatever should be precluded.The knot of the question is in the word, fall away.Whosoever then understands its meaning, can easily extricate himself from every difficulty. But it must be noticed, that there is a twofold falling away, one particular, and the other general. He who has in anything, or in any ways offended, has fallen away from his state as a Christian; therefore all sins are so many fallings. But the Apostle speaks not here of theft, or perjury, or murder, or drunkenness, or adultery; but he refers to a total defection or falling away from the Gospel, when a sinner offends not God in some one thing, but entirely renounces his grace.And that this may be better understood, let us suppose a contrast between the gifts of God, which he has mentioned, and this falling away. For he falls away who forsakes the word of God, who extinguishes its light, who deprives himself of the taste of the heavens or gift, who relinquishes the participation of the Spirit. Now this is wholly to renounce God. We now see whom he excluded from the hope of pardon, even the apostates who alienated themselves from the Gospel of Christ, which they had previously embraced, and from the grace of God; and this happens to no one but to him who sins against the Holy Spirit. For he who violates the second table of the Law, or transgresses the first through ignorance, is not guilty of this defection; nor does God surely deprive any of his grace in such a way as to leave them none remaining except the reprobate. If any one asks why the Apostle makes mention here of such apostasy while he is addressing believers, who were far off from a perfidy so heinous; to this I answer, that the danger was pointed out by him in time, that they might be on their guard. And this ought to be observed; for when we turn aside from the right way, we not only excuse to others our vices, but we also impose on ourselves. Satan stealthily creeps on us, and by degrees allures us by clandestine arts, so that when we go astray we know not that we are going astray. Thus gradually we slide, until at length we rush headlong into ruin. We may observe this daily in many. Therefore the Apostle does not without reason forewarn all the disciples of Christ to beware in time; for a continued torpor commonly ends in lethargy, which is followed by alienation of mind. But we must notice in passing the names by which he signalizes the knowledge of the Gospel. He calls it illumination;it hence follows that men are blind, until Christ, the light of the world, enlightens them. He calls ita tasting of the heavenly gift;intimating that the things which Christ confers on us are above nature and the world, and that they are yet tasted by faith. He calls it theparticipationof the Spirit; for he it is who distributes to every one, as he wills, all the light and knowledge which he can have; for without him no one can say that Jesus is the Lord, (1 Corinthians 12:3;) he opens for us the eyes of our minds, and reveals to us the secret things of God. He calls it atasting of the good word of God;by which he means, that the will of God is therein revealed, not in any sort of way, but in such a way as sweetly to delight us; in short, by this title is pointed out the difference between the Law and the Gospel; for that has nothing but severity and condemnation, but this is a sweet testimony of God’s love and fatherly kindness towards us. And lastly, he calls it atasting of the powers of the world to come;by which he intimates, that we are admitted by faith as it were into the kingdom of heaven, so that we see in spirit that blessed immortality which is hid from our senses.Let us then know, that the Gospel cannot be otherwise rightly known than by the illumination of the Spirit, and that being thus drawn away from the world, we are raised up to heaven, and that knowing the goodness of God we rely on his word. But here arises a new question, how can it be that he who has once made such a progress should afterwards fall away? For God, it may be said, calls none effectually but the elect, and Paul testifies that they are really his sons who are led by his Spirit, (Romans 8:14;) and he teaches us, that it is a sure pledge of adoption when Christ makes us partakers of his Spirit. The elect are also beyond the danger of finally falling away; for the Father who gave them to be preserved by Christ his Son is greater than all, and Christ promises to watch over them all so that none may perish. To all this I answer, That God indeed favors none but the elect alone with the Spirit of regeneration, and that by this they are distinguished from the reprobate; for they are renewed after his image and receive the earnest of the Spirit in hope of the future inheritance, and by the same Spirit the Gospel is sealed in their hearts. But I cannot admit that all this is any reason why he should not grant the reprobate also some taste of his grace, why he should not irradiate their minds with some sparks of his light, why he should not give them some perception of his goodness, and in some sort engrave his word on their hearts. Otherwise, where would be the temporal faith mentioned byMark 4:17? There is therefore some knowledge even in the reprobate, which afterwards vanishes away, either because it did not strike roots sufficiently deep, or because it withers, being choked up.And by this bridle the Lord keeps us in fear and humility; and we certainly see how prone human nature is otherwise to security and foolish confidence. At the same time our solicitude ought to be such as not to disturb the peace of conscience. For the Lord strengthens faith in us, while he subdues our flesh: and hence he would have faith to remain and rest tranquilly as in a safe haven; but he exercises the flesh with various conflicts, that it may not grow wanton through idleness.
McArther Bible Commentary
enlightened. They had received instruction in biblical truth which was accompanied by intellectual perception. Understanding the gospel is not the equivalent of regeneration (cf. Heb 10:26, Heb 10:32). In Joh 1:9 it is clear that enlightenment is not the equivalent of salvation. Cf. Heb 10:29. tasted the heavenly gift. Tasting in the figurative sense in the NT refers to consciously experiencing something (cf. Heb 2:9). The experience might be momentary or continuing. Christ's "tasting" of death (Heb 2:9) was obviously momentary and not continuing or permanent. All people experience the goodness of God, but that does not mean they are all saved (cf. Mat 5:45; Act 17:25). Many Jews, during the Lord's earthly ministry, experienced the blessings from heaven He brought-in healings and deliverance from demons, as well as eating the food He created miraculously (John 6). Whether the gift refers to Christ (cf. Joh 6:51; 2Co 9:15) or to the Holy Spirit (cf. Act 2:38; 1Pe 1:12), experiencing either one was not the equivalent of salvation (cf. Joh 16:8; Act 7:51). partakers of the Holy Spirit. See notes on Heb 2:4. Even though the concept of partaking is used in Heb 3:1; Heb 3:14; and Heb 12:8 of a relationship which believers have, the context must be the final determining factor. This context in verses Heb 6:4-6 seems to preclude a reference to true believers. It could be a reference to their participation, as noted above, in the miraculous ministry of Jesus who was empowered by the Spirit (see notes on Mat 12:18-32; cf. Luk 4:14, Luk 4:18) or in the convicting ministry of the Holy Spirit (Joh 16:8) which obviously can be resisted without experiencing salvation (cf. Act 7:51).
Bible Cross References
Matthew 12:45 John 4:10 2 Corinthians 4:4 2 Corinthians 4:6 Galatians 3:2 Ephesians 1:18 Ephesians 2:8 Hebrews 2:4 Hebrews 10:26 Hebrews 10:29 Hebrews 10:32 2 Peter 2:21 1 John 5:16

Verse 5

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
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."
McArther Bible Commentary
tasted. See note on verse Heb 6:4. This has an amazing correspondence to what was described in Heb 2:1-4 (see notes there). Like Simon Magus (Act 8:9-24), these Hebrews had not yet been regenerated in spite of all they had heard and seen (cf. Mat 13:3-9; Joh 6:60-66). They were repeating the sins of those who died in the wilderness after seeing the miracles performed through Moses and Aaron and hearing the voice of God at Sinai.
Bible Cross References
Psalm 34:8 Matthew 12:32 Ephesians 6:17 Hebrews 2:5 Hebrews 4:12 Hebrews 11:3 1 Peter 1:25 1 Peter 2:3

Verse 6

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
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, (Hebrews 6:10) , &c., and that wilfully, (Hebrews 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.
John Calvin Bible Commentary
To renew them again into repentance, etc.Though this seems hard, yet there is no reason to charge God with cruelty when any one suffers only the punishment of his own defection; nor is this inconsistent with other parts of Scripture, where God’s mercy is offered to sinners as soon as they sigh for it, (Ezekiel 18:27;) for repentance is required, which he never truly feels who has once wholly fallen away from the Gospel; for such are deprived, as they deserve, of God’s Spirit and given up to a reprobate mind, so that being the slaves of the devil they rush headlong into destruction. Thus it happens that they cease not to add sin to sin, until being wholly hardened they despise God, or like men in despair, express madly their hatred to him. The end of all apostates is, that they are either smitten with stupor, and fear nothing, or curse God their judge, because they cannot escape from him.In short, the Apostle warns us, that repentance is not at the will of man, but that it is given by God to those only who have not wholly fallen away from the faith. It is a warning very necessary to us, lest by often delaying until tomorrow, we should alienate ourselves more and more from God. The ungodly indeed deceive themselves by such sayings as this, — that it will be sufficient for them to repent of their wicked life at their last breath. But when they come to die, the dire torments of conscience which they suffer, prove to them that the conversion of man is not an ordinary work. As then the Lord promises pardon to none but to those who repent of their iniquity, it is no wonder that they perish who either through despair or contempt, rush on in their obstinacy into destruction. But when any one rises up again after falling, we may hence conclude that he had not been guilty of defection, however grievously he may have sinned. Crucifying again, etc.He also adds this to defend God’s severity against the calumnies of men; for it would be wholly unbecoming, that God by pardoning apostates should expose his own Son to contempt. They are then wholly unworthy to obtain mercy. But the reason why he says, that Christ would thus be crucified again, is, because we die with him for the very purpose of living afterwards a new life; when therefore any return as it were unto death, they have need of another sacrifice, as we shall find in the tenth chapter. Crucifyingfor themselvesmeans as far as in them lies. For this would be the case, and Christ would be slandered as it were triumphantly, were it allowed men to return to him after having fallen away and forsaken him.
McArther Bible Commentary
fall away. This Greek term occurs only here in the NT. In the LXX, it was used to translate terms for severe unfaithfulness and apostasy (cf. Eze 14:13; Eze 18:24; Eze 20:27). It is equivalent to the apostasy in Heb 3:12. The seriousness of this unfaithfulness is seen in the severe description of rejection within this verse: they recrucify Christ and treat Him contemptuously (see also the strong descriptions in Heb 10:29). The "impossible" of verse Heb 6:4 goes with "to renew them again to repentance." Those who sinned against Christ in such a way had no hope of restoration or forgiveness (cf. Heb 2:2-3; Heb 10:26-27; Heb 12:25). The reason is that they had rejected Him with full knowledge and conscious experience (as described in the features of Heb 6:5-6). With full revelation, they rejected the truth, concluding the opposite of the truth about Christ, and thus had no hope of being saved. They can never have more knowledge than they had when they rejected it. They have concluded that Jesus should have been crucified, and they stand with his enemies. There is no possibility of these verses referring to losing salvation. Many Scripture passages make unmistakably clear that salvation is eternal (cf. Joh 10:27-29; Rom 8:35, Rom 8:38-39; Php 1:6; 1Pe 1:4-5). Those who want to make this verse mean that believers can lose salvation will have to admit that it would then also say that one could never get it back again. See Introduction: Interpretive Challenges.
Bible Cross References
Matthew 19:26 Hebrews 4:14 Hebrews 10:26 Hebrews 10:29 2 Peter 2:21 1 John 5:16

Verse 7

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Calvin Bible Commentary
For the earth, etc.This is a similitude most appropriate to excite a desire to make progress in due time, for as the earth cannot bring forth a good crop in harvest except it causes the seed as soon as it is sown to germinate, so if we desire to bring forth good fruit, as soon as the Lord sows his word, it ought to strike roots in us without delay; for it cannot be expected to fructify, if it be either choked or perish. But as the similitude is very suitable, so it must be wisely applied to the design of the Apostle.The earth, he says, which by sucking in the rain immediately produces a blade suitable to the seed sown, at length by God’s blessing produces a ripe crop; so they who receive the seed of the Gospel into their hearts and bring forth genuine shoots, will always make progress until they produce ripe fruit. On the contrary, the earth, which after culture and irrigation brings, forth nothing but thorns, affords no hope of a harvest; nay, the more that grows which is its natural produce, the more hopeless is the case. Hence the only remedy the husbandman has is to burn up the noxious and useless weeds. So they who destroy the seed of the Gospel either by their indifference or by corrupt affections, so as to manifest no sign of good progress in their life, clearly show themselves to be reprobates, from whom no harvest can be expected. The Apostle then not only speaks here of the fruit of the Gospel, but also exhorts us promptly and gladly to embrace it, and he further tells us, that the blade appears presently after the seed is sown, and that growing follows the daily irrigations. Some render θοτάνην εὔθετὸν “a seasonable shoot,” others, “a shoot meet;” either meaning suits the place; the first refers to time, the second to quality. The allegorical meanings with which interpreters have here amused themselves, I pass by, as they are quite foreign to the object of the writer.
McArther Bible Commentary
Here are illustrations showing that those who hear the gospel message and respond in faith are blessed; those who hear and reject it are cursed (cf. Mat 13:18-23).
Bible Cross References
Genesis 1:11 Matthew 7:8 2 Timothy 2:6

Verse 8

Matthew Henry's Concise Bible Commentary
The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.
Every part of the truth and will of God should be set before all who profess the gospel, and be urged on their hearts and consciences. We should not be always speaking about outward things; these have their places and use, but often take up too much attention and time, which might be better employed. The humbled sinner who pleads guilty, and cries for mercy, can have no ground from this passage to be discouraged, whatever his conscience may accuse him of. Nor does it prove that any one who is made a new creature in Christ, ever becomes a final apostate from him. The apostle is not speaking of the falling away of mere professors, never convinced or influenced by the gospel. Such have nothing to fall away from, but an empty name, or hypocritical profession. Neither is he speaking of partial declinings or backslidings. Nor are such sins meant, as Christians fall into through the strength of temptations, or the power of some worldly or fleshly lust. But the falling away here mentioned, is an open and avowed renouncing of Christ, from enmity of heart against him, his cause, and people, by men approving in their minds the deeds of his murderers, and all this after they have received the knowledge of the truth, and tasted some of its comforts. Of these it is said, that it is impossible to renew them again unto repentance. Not because the blood of Christ is not sufficient to obtain pardon for this sin; but this sin, in its very nature, is opposite to repentance and every thing that leads to it. If those who through mistaken views of this passage, as well as of their own case, fear that there is no mercy for them, would attend to the account given of the nature of this sin, that it is a total and a willing renouncing of Christ, and his cause, and joining with his enemies, it would relieve them from wrong fears. We should ourselves beware, and caution others, of every approach near to a gulf so awful as apostacy; yet in doing this we should keep close to the word of God, and be careful not to wound and terrify the weak, or discourage the fallen and penitent. Believers not only taste of the word of God, but they drink it in. And this fruitful field or garden receives the blessing. But the merely nominal Christian, continuing unfruitful under the means of grace, or producing nothing but deceit and selfishness, was near the awful state above described; and everlasting misery was the end reserved for him. Let us watch with humble caution and prayer as to ourselves.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
rejected. See the use of the term in Rom 1:28 (debased); 2Co 13:5 (disqualified); and 2Ti 3:8 (disapproved).
Bible Cross References
Genesis 3:17 Deuteronomy 29:22 2 Samuel 23:7 Isaiah 27:4

Verse 9

Matthew Henry's Concise Bible Commentary
The apostle expresses satisfaction, as to the most of them.
. There are things that are never separated from salvation; things that show the person to be in a state of salvation, and which will end in eternal salvation. And the things that accompany salvation, are better things than ever any dissembler or apostate enjoyed. The works of love, done for the glory of Christ, or done to his saints for Christ's sake, from time to time, as God gives occasion, are evident marks of a man's salvation; and more sure tokens of saving grace given, than the enlightenings and tastings spoken of before. No love is to be reckoned as love, but working love; and no works are right works, which flow not from love to Christ.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
But we are persuaded, etc.As the preceding sentences were like thunderbolts, by which readers might have been struck dead, it was needful to mitigate this severity. He therefore says now, that he did not speak in this strain, as though he entertained such an opinion of them. And doubtless whosoever wishes to do good by teaching, ought so to treat his disciples as ever to add encouragement to them rather than to diminish it, for there is nothing that can alienate us more from attending to the truth than to see that we are deemed to be past hope. The Apostle then testifies that he thus warned the Jews, because he had a good hope of them, and was anxious to lead them to salvation. We hence conclude, that not only the reprobate ought to be reproved severely and with sharp earnestness, but also the elect themselves, even those whom we deem to be the children of God.
McArther Bible Commentary
beloved. This term shows a change of audience and a change from a message of warning to a message of encouragement. That the address is to believers is further confirmed by the expression of confidence that "better things" could be said of them (as compared to those who were being warned in the preceding verses). The "things that accompany salvation" are their works which verify their salvation (Heb 6:10; cf. Eph 2:10; Jas 2:18, Jas 2:26). The very statement implies that the things described in Heb. 5:11-6:5 do not accompany salvation, but are indicative of unbelief and apostasy. though we speak in this manner. Though it had been necessary to speak about judgment in the preceding verses, the writer assures the "beloved," those who are believers, that he is confident of their salvation.
Bible Cross References
1 Corinthians 10:14 2 Corinthians 7:1 2 Corinthians 12:19 1 Peter 2:11 2 Peter 3:1 1 John 2:7 Jude 1:3

Verse 10

Matthew Henry's Concise Bible Commentary
The apostle expresses satisfaction, as to the most of them.
. There are things that are never separated from salvation; things that show the person to be in a state of salvation, and which will end in eternal salvation. And the things that accompany salvation, are better things than ever any dissembler or apostate enjoyed. The works of love, done for the glory of Christ, or done to his saints for Christ's sake, from time to time, as God gives occasion, are evident marks of a man's salvation; and more sure tokens of saving grace given, than the enlightenings and tastings spoken of before. No love is to be reckoned as love, but working love; and no works are right works, which flow not from love to Christ.
John Wesley's Bible Commentary
For - Ye give plain proof of your faith and love, which the righteous God will surely reward.
John Calvin Bible Commentary
For God is not unrighteous, etc.These words signify as much as though he had said, that from good beginnings he hoped for a good end.But here a difficulty arises, because he seems to say that God is bound by the services of men: “I am persuaded,” he says, “as to your salvation, because God cannot forget your works.” He seems thus to build salvation on works, and to make God a debtor to them. And the sophists, who oppose the merits of works to the grace of God, make much of this sentence, “God is not unrighteous.” For they hence conclude that it would be unjust for him not to render for works the reward of eternal salvation. To this I briefly reply that the Apostle does not here speak avowedly of the cause of our salvation, and that therefore no opinion can be formed from this passage as to the merits of works, nor can it be hence determined what is due to works. The Scripture shows everywhere that there is no other fountain of salvation but the gratuitous mercy of God: and that God everywhere promises reward to works, this depends on that gratuitous promise, by which he adopts us as his children, and reconciles us to himself by not imputing our sins. Reward then is reserved for works, not through merit, but the free bounty of God alone; and yet even this free reward of works does not take place, except we be first received into favor through the kind mediation of Christ. We hence conclude, that God does not pay us a debt, but performs what he has of himself freely promised, and thus performs it, inasmuch as he pardons us and our works; nay, he looks not so much on our works as on his own grace in our works. It is on this account that he forgets not our works, because he recognizes himself and the work of his Spirit in them. And this is to be righteous,as the Apostle says, for he cannot deny himself. This passage, then, corresponds with that saying of Paul, “He who has begun in you a good work will perfect it.” (Philippians 1:6.) For what can God find in us to induce him to love us, except what he has first conferred on us? In short, the sophists are mistaken in imagining a mutual relation between God’s righteousness and the merits of our works, since God on the contrary so regards himself and his own gifts, that he carries on to the end what of his own goodwill he has begun in us, without any inducement from anything we do; nay, God is righteous in recompensing works, because he is true and faithful: and he has made himself a debtor to us, not by receiving anything from us; but as Augustine says, by freely promising all things.And labor of love, etc.By this he intimates that we are not to spare labor, if we desire to perform duty towards our neighbors; for they are not only to be helped by money, but also by counsel, by labor, and in various other ways. Great sedulity, then, must be exercised, many troubles must be undergone, and sometimes many dangers must be encountered. Thus let him who would engage in the duties of love, prepare himself for a life of labor.He mentions in proof of their love, that they had ministeredand were stillministeringto thesaints.We are hence reminded, that we are not to neglect to serve our brethren. By mentioning thesaints, he means not that we are debtors to them alone; for our love ought to expand and be manifested towards all mankind; but as the household of faith are especially recommended to us, peculiar attention is to be paid to them; for as love, when moved to do good, has partly a regard to God, and partly to our common nature, the nearer any one is to God, the more worthy he is of being assisted by us. In short, when we acknowledge any one as a child of God, we ought to embrace him with brotherly love.By saying that they had ministeredand werestill ministering,he commended their perseverance; which in this particular was very necessary; for there is nothing to which we are more prone than to weariness in well­doing. Hence it is, that though many are found ready enough to help their brethren, yet the virtue of constancy is so rare, that a large portion soon relax as though their warmth had cooled. But what ought constantly to stimulate us is even this one expression used by the apostle, that the love shown to the saints is showntowards the nameof the Lord; for he intimates that God holds himself indebted to us for whatever good we do to our neighbors, according to that saying,“What ye have done to one of the least of these, ye have done to me,” (Matthew 25:40;)and there is also another,“He that giveth to the poor lendeth to the Lord.” (Proverbs 19:17.)
McArther Bible Commentary
work and labor of love. See 1Th 1:3-4. toward His name. Throughout this epistle, name has the Hebraic sense of the authority, character, and attributes of the Son of God (Heb 1:4) or of God the Father (Heb 2:12; Heb 13:15; cf. Joh 14:13-14). saints. All true Christians are saints, or "holy ones" (cf. Heb 13:24; Act 9:13; Rom 1:7; see note on 1Co 1:2).
Bible Cross References
Exodus 1:20 Proverbs 19:17 Ecclesiastes 11:1 Jeremiah 31:16 Matthew 10:42 Matthew 25:40 Acts 10:4 Romans 12:13 Romans 15:25 1 Thessalonians 1:3 2 Thessalonians 1:6 Hebrews 10:32

Verse 11

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
And we desire, etc.As he blended with exhortation, lest he should altogether grieve their minds; so he now freely reminds them of what was still wanting in them, lest his courtesy should appear to have in it any flattery. “You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have sedulously labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law. Therefore, he who separates the one from the other, has nothing but what is mutilated and mangled. And hence it appears what sort of teachers they are who make no mention of faith, and enjoin only the duty of honesty and uprightness towards men; nay, it is a profane philosophy, that dwells only on the outward mask of righteousness, if indeed it deserves to be called philosophy; for it so unreasonably performs its own duties, that it robs God, to whom the preeminence belongs, of his own rights. Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love. To the full assurance of hope,or,to the certainty of hope, etc.As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία,an undoubting persuasion, when the godly mind settles it with itself, that it is not right to call in question what God, who cannot deceive or lie, has spoken.The word hope, is here to be taken for faith, because of its affinity to it. The Apostle, however, seems to have designedly used it, because he was speaking of perseverance. And we may hence conclude how far short of faith is that general knowledge which the ungodly and the devils have in common; for they also believe that God is just and true, yet they derive hence no good hope, for they do not lay hold on his paternal favor in Christ. Let us then know that true faith is ever connected with hope. He said to the end,or perfection; and he said this, that they might know that they had not yet reached the goal, and were therefore to think of further progress. He mentioned diligence, that they might know that they were not to sit down idly, but to strive in earnest. For it is not a small thing to ascend above the heavens, especially for these who hardly creep on the ground, and when innumerable obstacles are in the way. There is indeed, nothing more difficult than to keep our thoughts fixed on things in heaven, when the whole power of our nature inclines downwards, and when Satan or numberless devices draw us back to the earth. hence it is, that he bids us to beware of sloth or effeminacy.
McArther Bible Commentary
you. The author is speaking again to unbelievers, but appears to intentionally distance this particular group from the would-be apostates of verses Heb 6:4-6, who are in danger of being impossible to restore. diligence. This term can carry the idea of eagerness or haste. It is a plea for unbelieving Jews to come to Christ immediately. If these uncommitted Jews followed the example of the active faith of the saints (Heb 6:9-10, Heb 6:12), they would obtain the salvation which gives "full assurance of hope until the end" (cf. Heb 10:22; Col 2:2). Salvation should not be postponed.
Bible Cross References
Luke 1:1 Hebrews 3:6 Hebrews 10:22

Verse 12

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
Inherited the promises - The promised rest; paradise.
John Calvin Bible Commentary
But followers,orimitators, etc.To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things. When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.Faith and patience, etc.What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows, that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that thepromiseswere obtained byfaith,he takes away the notion of merits; and still more clearly by saying, that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption.
McArther Bible Commentary
sluggish. See note on Heb 5:11, where the same Greek word is translated "dull." imitate. This concept is repeated in Heb 13:7 and is inherent in the many illustrations of faith given in chapter 11. inherit the promises. The inheritance and the promises of salvation are a theme of this epistle (cf. Heb 6:13, Heb 6:15, Heb 6:17; Heb 1:14; Heb 4:1, Heb 4:3; Heb 9:15; Heb 10:36; Heb 11:7-8, Heb 11:9, Heb 11:11, Heb 11:13, Heb 11:17, Heb 11:33, Heb 11:39).
Bible Cross References
Proverbs 2:20 Proverbs 28:10 2 Thessalonians 1:4 Hebrews 1:14 Hebrews 13:7 James 1:3 Revelation 13:10

Verse 13

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
For when God made a promise to Abraham, etc.His object was to prove, that the grace of God is offered to us in vain, except we receive the promise by faith, and constantly cherish it in the bosom of our heart. And he proves it by this argument, that when God promised a countless offspring to Abraham, it seemed a thing incredible; Sarah had been through life barren; both had reached a sterile old age, when they were nearer the grave than to a conjugal bed; there was no vigor to beget children, when Sarah’s womb, which had been barren through the prime of life, was now become dead. Who could believe that a nation would proceed from them, equaling the stars in number, and like the sand of the sea? It was, indeed, contrary to all reason. Yet Abraham looked for this and feared no disappointment, because he relied on the Word of God.We must, then, notice the circumstance as to time, that the Apostle’s reasoning may appear evident; and what he subjoins refers to this — that he was made partaker of this blessing, but that it was after he had waited for what no one could have thought would ever come to pass. In this way ought glory to be given to God; we must quietly hope for what he does not as yet show to our senses, but hides from us and for a long time defers, in order that our patience may be exercised.Why God did swear by himselfwe shall presently see. The manner of swearing,Except blessing I will bless thee,we have explained what it means in the third chapter: God’s name is not here expressed, but must be understood, for except he performs what he promises, he testifies that he is not to he counted true and faithful.
McArther Bible Commentary
The persecution and trials that the believing Hebrews faced required patient perseverance. That persevering faith would enable them to inherit the promises of God, which at the time of suffering seemed so distant. Regardless of their circumstances, they were to remember that God is faithful (cf. Heb 6:10) and that in Him their hope was secure (cf. Heb 6:11).
Bible Cross References
Genesis 22:16 Exodus 32:13 Deuteronomy 1:8 Isaiah 45:23 Jeremiah 22:5 Jeremiah 44:26 Luke 1:73 Galatians 3:15 Galatians 3:18

Verse 14

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
(Genesis 22:17) .
McArther Bible Commentary
Quoted from Gen 22:17, this summarizes the essence of God's promise. The fact that God had said it assured its fulfillment. It is significant that the quote in Genesis is in the context of Abraham's sacrifice of Isaac, who was the immediate fulfillment of God's promise to Abraham. Ultimate fulfillment would also take place through Isaac and his descendants.
Bible Cross References
Genesis 22:16 Genesis 22:17 Deuteronomy 1:8 Galatians 3:18 1 Peter 3:9

Verse 15

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
After he had waited - Thirty years. He obtained the promise - Isaac, the pledge of all the promises.
McArther Bible Commentary
patiently endured. Abraham was an example of the patience mentioned in verse Heb 6:12. He received the promise in the beginning of its fulfillment by the birth of Isaac (see note on Heb 6:14), but he did not live to see all the promises fulfilled (Heb 11:13).
Bible Cross References
Genesis 12:4 Genesis 21:5 Hebrews 9:15

Verse 16

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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
John Calvin Bible Commentary
For men, etc.It is an argument from the less to the greater; if credit is given to man, who is by nature false, when he swears, and for this reason, because he confirms what he says by God’s name, how much more credit is due to God, who is eternal truth, when he swears by himself?Now he mentions several things to commend this declaration; and first he says that men swear by the greater;by which he means that they who are wanting in due authority borrow it from another. He adds that there is so much reverence in an oath that it suffices for confirmation, and puts an end to all disputes where the testimonies of men and other proofs are wanting. Then is not he a sufficient witness for himself whom all appeal to as a witness? Is he not to obtain credit for what he says, who, by his authority, removes all doubts among others? If God’s name, pronounced by man’s tongue, possesses so much superiority, how much more weight ought it to have, when God himself swears by his own name? Thus much as to the main point.But here in passing, two things are to be noticed, — that we are to swear by God’s name when necessity requires, and that Christians are allowed to make an oath, because it is a lawful remedy for removing contentions. God in express words bids us to swear by his name; if other names are blended with it, the oath is profaned. For this there are especially three reasons: when there is no way of bringing the truth to light, it is not right, for the sake of verifying it, to have recourse to any but to God, who is himself eternal truth; and then, since he alone knows the heart, his own office is taken from him, when in things hidden, of which men can form no opinion, we appeal to any other judge; and thirdly, because in swearing we not only appeal to him as a witness, but also call upon him as an avenger of perjury in case we speak falsely. It is no wonder, then, that he is so greatly displeased with those who swear by another name, for his own honor is thus disparaged. And that there are different forms often used in Scripture, makes nothing against this truth; for they did not swear by heaven or earth, as though they ascribed any divine power to them, or attributed to them the least portion of divinity, but by this indirect protestation, so to speak, they had a regard to the one true God. There are indeed various kinds of protestations; but the chief one is, when we refer to God as a judge and directly appeal to his judgment­seat; another is, when we name things especially dear to us as our life, or our head, or anything of this kind; and the third is, when we call creatures as witnesses before God. But in all these ways we swear properly by no other than by God. hence they betray their impiety no less than their ignorance, who contend that it is lawful to connect dead saints with God so as to attribute to them the right of punishing. Further, this passage teaches us, as it has been said, that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practice of solemn swearing which God has prescribed in his Law. For certainly the Apostle speaks here of the custom of swearing as of a holy practice, and approved by God. Moreover, he does not say of it as having been formerly in use, but as of a thing still practiced. Let it then be employed as a help to find out the truth when other proofs are wanting.
McArther Bible Commentary
God's Word does not need any confirmation from someone else. It is reliable because God Himself is faithful. People confirm their promises by appealing to someone greater (especially to God) as witness. Since no one is greater than God, He can only provide an oath from Himself. By doing so, He is willingly (Heb 6:17) accommodating Himself to human beings who desire the confirmation because of the characteristic unreliability of human promises.
Bible Cross References
Exodus 22:11 Galatians 3:15

Verse 17

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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?
John Calvin Bible Commentary
God, willing, etc.See how kindly God as a gracious Father accommodates himself to our slowness to believe; as he sees that we rest not on his simple word, that he might more fully impress it on our hearts he adds an oath. Hence also it appears how much it concerns us to know that there is such a certainty respecting his goodwill towards us, that there is no longer any occasion for wavering or for trembling. For when God forbids his name to be taken in vain or on a slight occasion, and denounces the severest vengeance on all who rashly abuse it, when he commands reverence to be rendered to his majesty, he thus teaches us that he holds his name in the highest esteem and honor. The certainty of salvation is then a necessary thing; for he who forbids to swear without reason has been pleased to swear for the sake of rendering it certain. And we may hence also conclude what great account he makes of our salvation; for in order to secure it, he not only pardons our unbelief, but giving up as it were his own right, and yielding to us far more than what we could claim, he kindly provides a remedy for it.Unto the heirs of promise, etc.He seems especially to point out the Jews; for though the heirship came at length to the Gentiles, yet the former were the first lawful heirs, and the latter, being aliens, were made the second heirs, and that beyond the right of nature. So Peter, addressing the Jews in his first sermon, says,“To you and to your children is the promise made, and to those who are afar of, whom the Lord shall call.” (Acts 2:39.)He left indeed a place for adventitious heirs, but he sets the Jews in the first rank, according to what he also says in the third chapter, “Ye are the children of the fathers and of the covenant,” etc. (Acts 3:25.) So also in this place the Apostle, in order to make the Jews more ready to receive the covenant, shows that it was for their sakes chiefly it was confirmed by an oath. At the same time this declaration belongs at this day to us also, for we have entered into the place quitted by them through unbeliefObserve that what is testified to us in the Gospel is called the counselof God, that no one may doubt but that this truth proceeds from the very inmost thoughts of God. Believers ought therefore to be fully persuaded that whenever they hear the voice of the Gospel, the secret counsel of God, which lay hid in him, is proclaimed to them, and that hence is made known to them what he has decreed respecting our salvation before the creation of the world.
Bible Cross References
Psalm 110:4 Proverbs 19:21 Ephesians 1:11 Hebrews 6:18 Hebrews 11:9

Verse 18

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
That by two immutable things, etc.What God says as well as what he swears is immutable. (Psalm 12:6;Numb. 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,“God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Numbers 23:19.)The word of God, then, is a sure truth, and in itself authoritative, (αὐτόπιστος self­worthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath. Who have fled for refuge, etc.By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he addsthe hope set before us,he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it isset before us.But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’”(Deuteronomy 30:12;Romans 10:6.)But there is a metonymy in the word hope,for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who takehopehere for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the wordlaying hold,as well as byhope,he denotes firmness.
McArther Bible Commentary
two immutable things. These are God's promise and His oath. The Greek term behind immutable was used of a legal will, which was unchangeable by anyone but the maker of the will. fled for refuge. In the LXX, the Greek word is used for the cities of refuge God provided for those who sought protection from avengers for an accidental killing (Num 35:9-34; Deu 19:1-13; Jos 20:1-9; cf. Act 14:5-6). hope. See note on Heb 3:6. Hope is one of the themes of Hebrews. It is also the product of OT studies (Rom 15:4). Hope for the fulfillment of God's salvation promises is the "anchor of the soul" (Heb 6:19), keeping the believer secure during times of trouble and turmoil.
Bible Cross References
Numbers 23:19 Zechariah 9:12 Romans 5:5 Titus 1:2 Hebrews 3:6 Hebrews 6:17 Hebrews 7:19

Verse 19

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
EGW SDA Bible Commentary
(chs. 10:19, 20; 11:27; see EGW on Matthew 27:51). A Faith That Pierces the Veil
—Our faith must pierce beyond the veil, seeing things that are invisible. No one else can look for you. You must behold for yourself. In the place of murmuring for blessings that are withheld, let us remember and appreciate the blessings already bestowed (Manuscript 42, 1901).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
As an anchor, etc.It is a striking likeness when he compares faith leaning on God’s word to an anchor; for doubtless, as long as we sojourn in this world, we stand not on firm ground, but are tossed here and there as it were in the midst of the sea, and that indeed very turbulent; for Satan is incessantly stirring up innumerable storms, which would immediately upset and sink our vessel, were we not to cast our anchor fast in the deep. For nowhere a haven appears to our eyes, but wherever we look water alone is in view; yea, waves also arise and threaten us; but as the anchor is cast through the waters into a dark and unseen place, and while it lies hid there, keeps the vessel beaten by the waves from being overwhelmed; so must our hope be fixed on the invisible God. There is this difference, — the anchor is cast downwards into the sea, for it has the earth as its bottom; but our hope rises upwards and soars aloft, for in the world it finds nothing on which it can stand, nor ought it to cleave to created things, but to rest on God alone. As the cable also by which the anchor is suspended joins the vessel with the earth through a long and dark intermediate space, so the truth of God is a bond to connect us with himself, so that no distance of place and no darkness can prevent us from cleaving to him. Thus when united to God, though we must struggle with continual storms, we are yet beyond the peril of shipwreck. Hence he says, that this anchor issureandsteadfast,or safe and firm.It may indeed be that by the violence of the waves the anchor may be plucked off, or the cable be broken, or the beaten ship be torn to pieces. This happens on the sea; but the power of God to sustain us is wholly different, and so also is the strength of hope and the firmness of his word.Which entereth into that,orthose things, etc.As we have said, until faith reaches to God, it finds nothing but what is unstable and evanescent; it is hence necessary for it to penetrate even into heaven. But as the Apostle is speaking to the Jews, he alludes to the ancient Tabernacle, and says, that they ought not to abide in those things which are seen, but to penetrate into the inmost recesses, which lie hid within the veil, as though he had said, that all the external and ancient figures and shadows were to be passed over, in order that faith might be fixed on Christ alone.And carefully ought this reasoning to be observed, — that as Christ has entered into heaven, so faith ought to be directed there also: for we are hence taught that faith should look nowhere else. And doubtless it is in vain for man to seek God in his own majesty, for it is too far removed from them; but Christ stretches forth his hand to us, that he may lead us to heaven. And this was shadowed forth formerly under the Law; for the high priest entered the holy of holies, not in his own name only, but also in that of the people, inasmuch as he bare in a manner the twelve tribes on his breast and on his shoulders; for as a memorial for them twelve stones were wrought on the breastplate, and on the two onyx stones on his shoulders were engraved their names, so that in the person of one man all entered into the sanctuary together. Rightly then does the Apostle speak, when he reminds them that our high priest has entered into heaven; for he has not entered only for himself, but also for us. There is therefore no reason to fear that access to heaven will be closed up against our faith, as it is never disjoined from Christ. And as it becomes us to follow Christ who is gone before, he is therefore called our Forerunner,or precursor.
McArther Bible Commentary
Our hope is embodied in Christ, who has entered into God's presence in the heavenly Holy of Holies on our behalf (see note on Heb 4:14). By this line of reasoning, the writer returned to the topic which he left in Heb 5:10-the Melchizedekan priesthood.
Bible Cross References
Leviticus 16:2 Leviticus 16:15 Psalm 39:7 Psalm 62:5 Zechariah 9:12 Acts 23:6 Romans 4:18 Romans 5:4 Romans 5:5 1 Corinthians 13:13 Colossians 1:27 Hebrews 9:3 Hebrews 9:7 Hebrews 10:20 1 Peter 1:3

Verse 20

Matthew Henry's Concise Bible Commentary
And encourages them to persevere in faith and holiness.
The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
John Wesley's Bible Commentary
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.
Bible Cross References
Psalm 110:4 John 14:2 Hebrews 2:17 Hebrews 3:1 Hebrews 4:14 Hebrews 5:6 Hebrews 7:8 Hebrews 7:17 1 Peter 3:22