Albert Barnes Commentary Hebrews 6

CHAPTER SIX

ANALYSIS OF THE CHAPTER.

In Hebrews 5:10-11, the apostle had said that the Lord Jesus was called to the office of high priest after the order of Melchizedek, and that there were many things to be said of Him which were not easy to be understood. They had not, he says, advanced as far in the knowledge of the true religion as might have been reasonably expected, but had rather gone back (Hebrews 5:12–14).

The design of this chapter seems to be to warn them against the danger of going back entirely and to encourage them to make the highest attainments possible in the knowledge of Christianity and in the divine life. The apostle would keep them from entire apostasy and would excite them to make all the advances which they possibly could make; and particularly he designs to prepare them to receive what he had yet to say about the higher doctrines of the Christian religion. In doing this, he presents the following considerations.

1. An exhortation to leave the elements or rudiments of the Christian religion and to go on to the contemplation of the higher doctrines. The elements were the doctrines of repentance, faith, laying on of hands, the resurrection of the dead, and eternal judgment. These entered into the very nature of Christianity. They were its first principles and were indispensable. The higher doctrines related to other matters, which the apostle called them now to contemplate (Hebrews 6:1–2).

2. He warns them, in the most solemn manner, against apostasy. He assures them that, if they should apostatize, it would be impossible to renew them again. They could not fall away from grace and again be renewed; they could not, after having been Christians and then apostatizing, be recovered. Their fall, in that case, would be final and irrecoverable, for there was no other way by which they could be saved; and by rejecting the Christian scheme, they would reject the only plan by which they could ever be brought to heaven. By this solemn consideration, therefore, he warns them of the danger of going back from their exalted hopes, or of neglecting the opportunities which they had to advance to the knowledge of the higher truths of religion (Hebrews 6:4–6).

3. This sentiment is illustrated in Hebrews 6:7-8 by a striking and beautiful figure drawn from agriculture. The sentiment was that those who did not improve their advantage and grow in the knowledge of the gospel, but who should go back and apostatize, would inevitably be destroyed. They could not be renewed and saved. It will be, says the apostle, as it is with the earth. That which receives the rain that falls and bears its proper increase for the use of man partakes of the Divine blessing. That which does not—which bears only thorns and briers—is rejected, and is near to cursing, and will be burned with fire.

4. Yet the apostle says, he hoped better things of them. They had indeed receded from what they had been. They had not made the advances which he says they might have done. But still, there was reason to hope that they would not wholly apostatize and be cast off by God. They had shown that they had true religion, and he believed that God would not forget the evidence which they had furnished that they loved Him (Hebrews 6:9–10).

5. He expresses his earnest wish that they all would show the same diligence until they attained the full assurance of hope (Hebrews 6:11–12).

6. To encourage them in this, he refers them to the solemn oath which God had taken, and His sacred covenant with them confirmed by an oath, so that they might have true consolation and be sustained in the temptations and trials of life. That hope was theirs. It was sure and steadfast. It entered into that within the veil; it had been confirmed by Him who had entered heaven as the great High Priest after the order of Melchizedek (Hebrews 6:13–20). By such considerations he would guard them from the danger of apostasy; he would encourage them to diligence in the divine life; and he would seek to prepare them to welcome the more high and difficult doctrines of the Christian religion.

Therefore. "Since, as was stated in the previous chapter, you ought to be capable of comprehending the higher doctrines of religion; since those doctrines are adapted to those who have been for a considerable time professors of Christianity, and have had opportunities of growing in knowledge and grace—as much as strong meat is for those of mature years—leave now the elements of Christian doctrine, and go on to understand its higher mysteries." The idea is, that to those who had so long been acquainted with the way of salvation, the elements of Christianity were no more adapted than milk was for grown persons.

Leaving. Dismissing; intermitting; passing by the consideration of, with a view to advance to something higher. The apostle refers to his discussion of the subject, and also to their condition. He wished to go on to the contemplation of higher doctrines, and he desired that they should no longer linger around the mere elements. "Let us advance to a higher state of knowledge than the mere elements of the subject." On the sense of the word "leaving," or quitting with a view to engage in something else, see Matthew 4:20, 22; Matthew 5:24.

The principles. Margin: The word of the beginning of Christ. Tyndale renders it, "let us leave the doctrine pertaining to the beginning of a Christian man." Coverdale, "let us leave the doctrine pertaining to the beginning of a Christian life." On the word "principles."

The Greek there, indeed, is not the same as in this place, but the idea is evidently the same. The reference is to what he regarded as the very elements of the Christian doctrine; and the meaning is, "Let us no longer linger here. We should go on to higher attainments. We should wholly understand the system. We should discuss and receive its great principles. You have been long enough converted to have understood these; but you linger among the very elementary truths of religion. But you cannot remain here. You must either advance or recede; and if you do not go forward, you will go back into entire apostasy, when it will be impossible to be renewed."

The apostle here, therefore, does not refer to his discussion of the points under consideration as the main thing, but to their state as one of danger. In writing to them, he was not content to discuss the elements of religion as being alone fitted to their condition, but would have them make higher attainments and advance to the more elevated principles of the gospel.

Of the doctrine. Literally, "the word" logon—reason, or doctrine of the beginning of Christ." That is, the word or reason that pertains to the elements of His system; the first principles of Christian doctrine.

Of Christ. Which pertain to the Messiah. Either that which He taught, or that which is taught of Him and His religion. Most probably it is the latter—that which pertains to the Messiah, or to the Christian revelation. The idea is, that there is a set of truths which may be regarded as lying at the foundation of Christian doctrine, and those truths they had embraced, but had not advanced beyond them.

Let us go on. Let us advance to a higher state of knowledge and holiness. The reference is alike to his discussion of the subject, and to their advancement in piety and in knowledge. He would not linger around these elements in the discussion, nor would he have them linger at the threshold of the Christian doctrines.

Unto perfection. Compare. The word here is used, evidently, to denote an advanced state of Christian knowledge and piety; or the more elevated Christian doctrines, and the holier living to which it was their duty to attain. It does not refer solely to the intention of the apostle to discuss the more elevated doctrines of Christianity, but to such an advance as would secure them from the danger of apostasy. If it should be said, however, that the word "perfection" is to be understood in the most absolute and unqualified sense, as denoting entire freedom from sin, it may be remarked,

1. That this does not prove that they ever attained to it, nor should this be adduced as a text to show that such an attainment is ever made. To exhort a man to do a thing—however reasonable—is no proof in itself that it is ever done.

2. It is proper to exhort Christians to aim at entire perfection. Even if none have ever reached that point on earth, that fact does not make it any the less desirable or proper to aim at it.

3. There is much in making an honest attempt to be perfectly holy, even though we should not attain to it in this life. No man accomplishes much who does not aim high.

Not laying again the foundation. Not laying down—as one does a foundation for an edifice. The idea is, that they were not to begin and build all this over again. They were not to make it necessary to lay down again the very corner-stones, and the foundations of the edifice, but since these were laid already, they were to go on and build the superstructure and complete the edifice.

Of repentance from dead works. From works that cause death or condemnation, or that have no vitality or life. The reference may be either to those actions which were sinful in their nature, or to those which related to the forms of religion, where there was no spiritual life. This was the character of much of the religion of the Jews; and conversion to the true religion consisted greatly in repentance for having relied on those heartless and hollow forms.

It is possible that the apostle referred mainly to these, as he was writing to those who had been Hebrews. When formalists are converted, one of the first and the main exercises of their minds in conversion consists in deep and genuine sorrow for their dependence on those forms. Religion is life; and irreligion is a state of spiritual death , whether it be in open transgression or in false and hollow forms of religion. The apostle has here stated what is the first element of the Christian religion. It consists in genuine sorrow for sin and a purpose to turn from it.

And of faith toward God. This is the second element in the Christian system. Faith is everywhere required in order to salvation, but it is usually faith in the Lord Jesus that is spoken of (Acts 20:21). Here, however, faith in God is particularly referred to. But there is no essential difference. It is faith in God in regard to His existence and perfections, and to His plan of saving men.

It includes, therefore, faith in His message and messenger, and thus embraces the plan of salvation by the Redeemer. There is but one God—"the God and Father of our Lord Jesus Christ;" and he who believes in the true God, believes in Him as Father, Son, and Holy Spirit, the Author of the plan of redemption, and the Savior of lost men.

No one can believe in the true God who does not believe in the Savior (John 17:3). He who supposes that he confides in any other God than the Author of the Christian religion worships a being of the imagination as really as though he bowed down to a block of wood or stone.

If Christianity is true, there is no such God as the infidel professes to believe in, any more than the god of the Brahmin has an existence. To believe in God, therefore, is to believe in Him as He actually exists—as the true God—the Author of the great plan of salvation by the Redeemer. It is needless to attempt to show that faith in the true God is essential to salvation. How can he be saved who has no confidence in the God that made him?

Of the doctrine of baptisms. This is mentioned as the third element or principle of the Christian religion. The Jews made much of various kinds of washings, which were called baptisms .

It is supposed, also, that they were in the practice of baptizing proselytes to their religion .

Since they made so much of various kinds of ablution, it was important that the true doctrine on the subject should be stated as one of the elements of the Christian religion, that they might be recalled from superstition, and that they might enjoy the benefits of what was designed to be an important aid to piety—the true doctrine of baptisms.

It will be observed that the plural form is used here—baptisms. There are two baptisms whose necessity is taught by the Christian religion—baptism by water, and by the Holy Ghost: the first of which is an emblem of the second. These are stated to be among the elements of Christianity, or the things which Christian converts would first learn.

The necessity of both is taught. He that believeth, and is baptized, shall be saved (Mark 16:16). Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:5). On the baptism of the Holy Ghost (Acts 1:6).

To understand the true doctrine respecting baptism was one of the first principles to be learned then, as it is now, as baptism is the rite by which we are initiated into the Church. This was supposed to be so simple, that young converts could understand it as one of the elements of the true religion; and the teaching on that subject now should be made so plain that the humblest disciple may comprehend it.

If it was an element or first principle of religion; if it was presumed that anyone who entered the Church could understand it, can it be believed that it was then so perplexing and embarrassing as it is often made now? Can it be believed that a vast array of learning, a knowledge of languages, and a careful inquiry into the customs of ancient times, were necessary for a candidate for baptism to understand it?

The truth is, that it was probably regarded as among the most simple and plain matters of religion; and every convert was supposed to understand that the application of water to the body in this ordinance, in any mode, was designed to be merely emblematic of the influences of the Holy Ghost.

And of laying on of hands. This is the fourth element or principle of religion. The Jews practiced the laying on of hands on a great variety of occasions. It was done when a blessing was imparted to anyone, when prayer was made for one, and when they offered sacrifice, they laid their hands on the head of the victim, confessing their sins (Leviticus 16:21; Leviticus 24:14; Numbers 8:12).

It was done on occasions of solemn consecration to office, and when a friend supplicated Divine favor for another friend. In like manner, it was often done by the Savior and the apostles. The Redeemer laid his hands on children to bless them, and on the sick when he healed them (Matthew 19:13; Mark 5:23; Matthew 9:18).

In like manner, the apostles laid hands on others in the following circumstances:

1. In healing the sick (Acts 28:8).
2. In ordination to office (1 Timothy 5:22; Acts 6:6).
3. In imparting the miraculous influences of the Holy Spirit (Acts 8:17, 19; Acts 19:6).

The true doctrine respecting the design of laying on the hands is said here to be one of the elements of the Christian religion. That the custom of laying on the hands, as symbolical of imparting spiritual gifts, prevailed in the Church in the time of the apostles, no one can doubt. But on the question whether it is to be regarded as of perpetual obligation in the Church, we are to remember:

1. That the apostles were endowed with the power of imparting the influences of the Holy Ghost in a miraculous or extraordinary manner. It was with reference to such an imparting of the Holy Spirit that the expression is used in each of the cases where it occurs in the New Testament.
2. The Savior did not appoint the imposition of the hands of a "bishop" to be one of the rites or ceremonies to be observed perpetually in the Church. The injunction to be baptized and to observe his Supper is positive, and is universal in its obligation. But there is no such command respecting the imposition of hands.
3. No one now is entrusted with the power of imparting the Holy Spirit in that manner. There is no class of officers in the Church that can make good their claim to any such power. What evidence is there that the Holy Spirit is imparted at the rite of "confirmation?"
4. It is liable to be abused, or to lead persons to substitute the form for the thing, or to think that because they have been "confirmed," they are therefore sure of the mercy and favor of God. Still, if it is regarded as a simple form of admission to a church, without claiming that it is enjoined by God or that it is connected with any authority to impart the Holy Spirit, no objection can be made to it, any more than there needs to be to any other form of recognizing church-membership. Every pastor has a right, if he chooses, to lay his hands on the members of his flock and to implore a blessing on them; and such an act, on making a profession of religion, would have much in it that would be appropriate and solemn.

And of resurrection of the dead. This is mentioned as the fifth element or principle of the Christian religion. This doctrine was denied by the Sadducees (Mark 12:18; Acts 23:8) and was ridiculed by philosophers (Acts 17:32). It was, however, clearly taught by the Savior (John 5:28, 29) and became one of the cardinal doctrines of his religion.

By the resurrection of the dead, however, in the New Testament, more is intended than the resurrection of the body. The question about the resurrection included the whole inquiry about the future state, or whether man would live at all in the future world (Acts 23:6).

This is one of the most important subjects that can come before the human mind, and one on which humanity has felt more perplexity than any other. The belief in the resurrection of the dead is an elementary article in the system of Christianity. It lies at the foundation of all our hopes.

Christianity is designed to prepare us for a future state; and one of the first things, therefore, in the preparation, is to assure us that there is a future state and to tell us what it is. It is, moreover, a peculiar doctrine of Christianity. The belief in the resurrection is found in no other system of religion, nor is there a ray of light shed upon the future condition of humanity by any other scheme of philosophy or religion.

And of eternal judgment. This is the sixth element or principle of religion. It is that there will be a judgment whose consequences will be eternal. It does not mean, of course, that the process of the judgment will be eternal or that the judgment-day will continue for ever, but that the results or consequents of the decision of that day will continue for ever.

There will be no appeal from the sentence, nor will there be any reversal of the judgment then pronounced. What is decided then will be determined for ever. The approval of the righteous will fix their state eternally in heaven, and, in like manner, the condemnation of the wicked will fix their doom for ever in hell.

This doctrine was one of the earliest that was taught by the Savior and his apostles and is inculcated in the New Testament perhaps with more frequency than any other (See Matthew 25; Acts 17:31).

That the consequences or results of the judgment will be eternal is abundantly affirmed. See Matthew 25:46; John 5:29; 2 Thessalonians 1:9; Mark 9:45, 48.

And this will we do. We will make these advances towards a higher state of knowledge and piety. Paul had confidence that they would do it (Hebrews 6:9–10); and though they had lingered long around the elements of Christian knowledge, he believed that they would yet go on to make higher attainments.

If God permit. This is not to be interpreted as if God was unwilling that they should make such advances, or if it were doubtful whether he would allow it if they made an honest effort, and their lives were spared; but it is a phrase used to denote their dependence on him. It is equivalent to saying, "if he would spare their lives, their health, and their reason; if he would continue the means of grace, and would impart his Holy Spirit; if he would favour their efforts, and crown them with success, they would make these advances." In reference to anything that we undertake, however pleasing to God in itself, it is proper to recognise our entire dependence on God. See James 4:13-16. Compare to John 15:5.

For it is impossible. It is needless to say that the passage here in Hebrews 6:4-6 has given occasion to much controversy, and that the opinions of commentators and of the Christian world are still greatly divided regarding its meaning.

On the one hand, it is held that the passage is not intended to describe those who are true Christians, but only those who have been awakened and enlightened, and who then fall back. On the other hand, it is maintained that it refers to those who are true Christians, and who then apostatize.

The contending parties have been Calvinists and Arminians; each party, in general, interpreting it according to the views which are held on the question about falling from grace. I will endeavor, as well as I am able, to state the true meaning of the passage by an examination of the words and phrases in detail.

I observe here, in general, that it seems to me that it refers to true Christians. The object is to keep them from apostasy, and it teaches that if they should apostatize, it would be impossible to renew them again or to save them. That it refers to true Christians will be apparent from these considerations:

1. Such is the sense which would strike the great mass of readers. Unless there were some theory to defend, the great body of readers of the New Testament would consider the expression here used as describing true Christians.

2. The connection demands such an interpretation. The apostle was addressing Christians. He was endeavoring to keep them from apostasy. The object was not to keep those who were awakened and enlightened from apostasy, but it was to preserve those who were already in the Church of Christ from going back to perdition.

   The kind of exhortation appropriate to those who were awakened and convicted, but who were not truly converted, would be to become converted, not to warn them of the danger of falling away. Besides, the apostle would not have said of such persons that they could not be converted and saved.

   But of sincere Christians it might be said, with the utmost propriety, that they could not be renewed again and be saved if they should fall away—because they rejected the only plan of salvation after they had tried it, and renounced the only scheme of redemption after they had tasted its benefits. If that plan could not save them, what could? If they neglected that, by what other means could they be brought to God?

3. This interpretation accords, as I suppose, with the exact meaning of the phrases which the apostle uses. An examination of those phrases will show that he refers to those who are sincere believers. The phrase "it is impossible," obviously and properly denotes absolute impossibility. It has been contended by Storr and others that it denotes only great difficulty.

   But the meaning which would at first strike all readers would be that the thing could not be done; that it was not merely very difficult, but absolutely impracticable. The word—adunaton—occurs only in the New Testament in the following places, in all of which it denotes that the thing could not be done:

   Matthew 19:26 and Mark 10:27: “With men this is impossible;” that is, men could not save one who was rich, implying that the thing was wholly beyond human power. Luke 18:27: “The things which are impossible with men are possible with God”—referring to the same case. Acts 14:8: “A man of Lystra, impotent in his feet;” that is, who was wholly unable to walk.

   Romans 8:3: “For what the law could not do;” what was absolutely impossible for the law to accomplish, that is, to save men. Hebrews 6:18: “In which it was impossible for God to lie.”Hebrews 10:4: “It is not possible for the blood of bulls and of goats to take away sin.” And Hebrews 11:6: “Without faith it is impossible to please God.” In all of these instances, it denotes absolute impossibility.

   These passages show that it is not merely a great difficulty to which the apostle refers, but that he meant to say that the thing was wholly impracticable; that it could not be done. And if this is the meaning, then it proves that if those referred to should fall away, they could never be renewed. Their case would be hopeless, and they must perish—that is, if a true Christian should apostatize, or fall from grace, he never could be renewed again and could not be saved.

   Paul did not teach that one might fall away and be renewed again as often as one pleased. He had other views of the grace of God than this. He meant to teach that if a man should once cast off true religion, his case was hopeless, and he must perish. By this solemn consideration—the only one that would be effectual in such a case—he meant to guard them against the danger of apostasy.

For those who were once enlightened. The phrase “to be enlightened” is one that is often used in the Scriptures and may be applied either to one whose understanding has been enlightened to discern his duty, though he is not converted , or, more commonly, to one who is truly converted .

It does not of necessity refer to true Christians, though it cannot be denied that it more obviously suggests the idea that the heart is truly changed and that it is more commonly used in that sense . Light, in the Scriptures, is the emblem of knowledge, holiness, and happiness; and there is no impropriety here in understanding it in accordance with the more decisive phrases which follow, as referring to true Christians.

And have tasted. To taste of a thing means, according to the usage in the Scriptures, to experience or to understand it. The expression is derived from the fact that taste is one of the means by which we ascertain the nature or quality of an object (John 8:51; Hebrews 2:9). The proper idea here is that they had experienced the heavenly gift or had learned its nature.

The heavenly gift. This means the gift from heaven, or which pertains to heaven.

The expression properly means some favor or gift which has descended from heaven and may refer to any of the benefits which God has conferred on man in the work of redemption. It might include the plan of salvation; the forgiveness of sins; the enlightening, renewing, and sanctifying influences of the Holy Spirit; or any one of the graces which that Spirit imparts.

The use of the article, however—“the heavenly gift”—limits it to something special, as being conferred directly from heaven. The connection would seem to demand that we understand it as some peculiar favor which could be conferred only on the children of God. It is an expression which may be applied to sincere Christians; it is at least doubtful whether it can with propriety be applied to any other.

And were made partakers of the Holy Ghost. This means partakers of the influences of the Holy Spirit—for it is only in this sense that we can partake of the Holy Spirit. We partake of food when we share it with others; we partake of pleasure when we enjoy it with others; we partake of spoils in war when they are divided between us and others.

So we partake of the influences of the Holy Spirit when we share these influences conferred on His people. This is not language which can properly be applied to anyone but a true Christian. Though it is true that an unpardoned sinner may be enlightened and awakened by the Holy Spirit, the language used here is not such as would likely be employed to describe his state.

It is too clearly expressive of those influences which renew and sanctify the soul. It is as elevated language as can be used to describe the joy of the Christian and is undoubtedly used in that sense here. If it is not, it would be difficult to find any language which would properly express the condition of a renewed heart.

Grotius, Bloomfield, and some others understood this as referring to the miraculous gifts of the Holy Spirit. But this is not necessary and does not accord well with the general description here, which evidently pertains to the mass of those whom the apostle addressed.

And have tasted the good word of God. This means either the doctrines which He teaches, which are good or pleasant to the soul, or the word of God which is connected with good, that is, which promises good. The former seems to be the correct meaning—that the word of God, or the truth which He taught, was itself a good.

It was that which the soul desired, and in which it found comfort and peace. (Psalms 141:6). The meaning here is that they had experienced the excellence of the truth of God; they had seen and enjoyed its beauty. This is language which cannot be applied to an unrepentant sinner.

An unrepentant sinner has no relish for the truth of God, sees no beauty in it, and derives no comfort from it. It is only the true Christian who has pleasure in its contemplation and who can be said to "taste" and enjoy it. This language describes a state of mind of which every sincere Christian is conscious. It is that of pleasure in the word of God.

He loves the Bible; he loves the truth of God that is preached. He sees an exquisite beauty in that truth. It is not merely in its poetry, in its sublimity, or in its argument; but he now has a taste or relish for the truth itself, which he did not have before his conversion. .

Previously, he might have admired the Bible for its beauty of language or for its poetry; he might have been interested in preaching for its eloquence or power of argument; but now his love is for the truth. There is no book that he so much delights in as the Bible, and no pleasure is so pure as that which he has in contemplating the truth. (Joshua 23:16).

And the powers of the world to come. Or of the "coming age." "The age to come" was a phrase in common use among the Hebrews to denote the future dispensation, the times of the Messiah. The same idea was expressed by the phrases "the last times," "the end of the world," etc., which are of so frequent occurrence in the Scriptures. They all denoted an age which was to succeed the old dispensation: the time of the Messiah, or the period in which the affairs of the world would be wound up. (See Barnes on Isaiah 2:2).

Here it evidently refers to that period. The meaning is that they had participated in the peculiar blessings to be expected in that dispensation—namely, in the clear views of the way of salvation and the influences of the Holy Spirit on the soul.

The word "powers" here implies that in that time there would be some extraordinary manifestation of the power of God. An unusual energy would be put forth to save people, particularly as shown by the agency of the Holy Spirit on the heart.

Of this "power," the apostle here says, those of whom he spoke had partaken. They had been brought under the awakening and renewing energy which God put forth under the Messiah in saving the soul. They had experienced the promised blessings of the new and last dispensation, and the language here is such as appropriately describes Christians, and indeed can be applicable to no other.

It may be remarked concerning the various expressions used here (Hebrews 6:4–5):

1. That they are such as properly denote a renewed state. They obviously describe the condition of a Christian; and though it may not be certain that any one of them, if taken by itself, would prove that the person to whom it was applied was truly converted, yet, taken together, it is clear that they are designed to describe such a state. If they are not, it would be difficult to find any language which would be properly descriptive of the character of a sincere Christian. I regard the description here, therefore, as that which is clearly designed to denote the state of those who were born again and were the true children of God; and it seems plain to me that no other interpretation would have ever been thought of if this view had not seemed to conflict with the doctrine of the "perseverance of the saints."
2. There is a regular gradation here from the first elements of piety in the soul to its highest developments; and, whether the apostle so designed it or not, the language describes the successive steps by which a true Christian advances to the highest stage of Christian experience. The mind is:
   1. Enlightened; then
   2. Tastes the gift of heaven, or has some experience of it; then
   3. It is made to partake of the influences of the Holy Ghost; then
   4. There is experience of the excellence and loveliness of the word of God; and
   5. Finally, there is a participation of the full "powers" of the new dispensation—of the extraordinary energy which God puts forth in the gospel to sanctify and save the soul.

"To come" — "The mighty works of that age that is to come."