A.T. Robertson Commentary Hebrews 6

Wherefore (διο). Because of the argument already made about the difficulty of the subject and the dulness of the readers.

Let us cease to speak (αφεντες τον λογον). Second aorist active participle of αφιημ, to leave off or behind.

Of the first principles of Christ (της αρχης του Χριστου). Objective genitive Χριστου (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again τα στοιχεια της αρχης των λογιων του θεου of 5:12.

And press on (κα φερωμεθα). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use φερωμεθα in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of αφεντες φερωμεθα (Eurip., Androm. 393, for instance).

Unto perfection (επ την τελειοτητα). Old word from τελειος mature, adults as in 5:14. Only twice in N.T. . Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic.

Not laying again the foundation (μη παλιν θεμελιον καταβαλλομενο). The regular idiom for laying down the foundation of a building (θεμελιον, Luke 6:48f.). The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative διδαχην in apposition with θεμελιον may mean that there are only four included in the θεμελιον. Two are qualitative genitives after θεμελιον (μετανοιας and πιστεως). What is meant by "dead works" (απο νεκρων εργων) is not clear (9:14), though the reference may be to touching a corpse (Numbers 19:1f.; 31:19). There are frequent allusions to the deadening power of sin (James 2:17,26; John 7:25; Romans 6:1,11; John 7:8; Colossians 2:13; Ephesians 2:1,5). The use of repentance and faith together occurs also elsewhere (Acts 20:21; 1 Thessalonians 1:9).

The other four items are qualitative genitives with διδαχην (βαπτισμων, επιθεσεως χειρων, αναστασεως νεκρων, κριματος αιωνιου). The plural βαπτισμων "by itself does not mean specifically Christian baptism either in this epistle (9:10) or elsewhere , but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John 3:25). See also Ac 19:2. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew 19:13), of healing , in the choice of the Seven (Acts 6:6), in the bestowal of the Holy Spirit (Acts 8:17f.; 19:6), in separation for a special task (Acts 13:3), in ordination (1 Timothy 4:14; 1 Timothy 5:22; 2 Timothy 1:6). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, John 5:29; Acts 24:15) is easily seen to be basal (cf. 1 Corinthians 15) as well as eternal judgment (timeless and endless).

If God permit (εανπερ επιτρεπη ο θεος). Condition of the third class with εανπερ (note περ indeed). See 1 Corinthians 16:7 (εαν ο κυριος επιτρεψη) and Ac 18:21 (του θεου θελοντος). It is not an idle form with the author. He means that he will go on with the argument and not attempt to lay again the foundation (the elements). Moffatt takes him to mean that he will teach them the elements at a later time (13:23) if the way opens, a less probable interpretation.

As touching those who were once enlightened (τους απαξ φωτισθεντας). First aorist passive articular participle (the once for all enlightened) of φοτιζω, old and common verb (from φως) as in Lu 11:36. The metaphorical sense here (cf. John 1:9; Ephesians 1:18; Hebrews 10:32) occurs in Polybius and Epictetus. The accusative case is due to ανακαινιζειν in verse 6. Hαπαξ here is "once for all," not once upon a time (ποτε) and occurs again (9:7,26,27,28; 12:26,27).

Tasted of the heavenly gift (γευσαμενους της δωρεας της επουρανιου). First aorist middle participle of γευω, old verb once with accusative (verse 5, καλον ρημα, δυναμεις), usually with genitive (Hebrews 2:9) as here.

Partakers of the Holy Ghost (μετοχους πνευματος αγιου). See 3:14 for μετοχο. These are all given as actual spiritual experiences.

And then fell away (κα παραπεσοντας). No "then" here, though the second aorist (effective) active participle of παραπιπτω, old verb to fall beside (aside), means that. Only here in N.T. In Gal 5:4 we have της χαριτος εξεπεσατε (ye fell out of grace, to law, Paul means).

It is impossible to renew them again (αδυνατον παλιν ανακαινιζειν). The αδυνατον (impossible) comes first in verse 4 without εστιν (is) and there is no "them" in the Greek. There are three other instances of αδυνατον in Hebrews (6:18; 10:4; 11:6). The present active infinitive of ανακαινιζω (late verb, ανα, καινος, here only in the N.T., but ανακαινοω, 2 Corinthians 4:16; Colossians 3:10) with αδυνατον bluntly denies the possibility of renewal for apostates from Christ (cf. 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in verses 8-12, not here.

Seeing they crucify to themselves afresh (αναστραυρουντας εαυτοις). Present active participle (accusative plural agreeing with τους... παραπεσοντας) of ανασταυροω, the usual verb for crucify in the old Greek so that ανα- here does not mean "again" or "afresh," but "up," sursum, not rursum (Vulgate). This is the reason why renewal for such apostates is impossible. They crucify Christ.

And put him to an open shame (κα παραδειγματιζοντας). Present active participle of παραδειγματιζω, late verb from παραδειγμα (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb δειγματισα in this sense in Mt 1:19.