Hebrews 6 · The Lantern

Therefore leaving the principles of the doctrine of Christ, let us go on to perfection; not laying again the foundation of repentance from dead works, and of faith towards God,

Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet,…

The statement is beyond dispute; for the teaching has been delivered through a medium to all that is present, and this is the agreement according to its meaning: not to overthrow the foundation of the teaching again, but thus to show in enumeration the matters concerning the foundation of the teaching.Paul wishes to say that for those who now first approach faith, we lay down a…

275. – Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9).

Of the doctrine of baptisms, and of laying on of hands, and of the resurrection of the dead, and of eternal judgment.

Now, how long shall we saw away along the same line on this question [i.e., what is permitted], when we have a long-standing practice which by anticipation has all but settled the question? Even though no scriptural passage prescribes it, it is strengthened by a custom that certainly arose from tradition.

"the laying on of hands." Those things that take place in baptism; or there, when the apostles laid on their hands, they gave the Spirit, which Simon the sorcerer also sought.

282. – The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which we are reborn; the second is confirmation, by which we are strengthened. 283. – In regard to the first he says, of baptism.

And this will we do, if God permit.

"And this we will do." Which? To be carried to perfection. "if God permits." The phrase "if God permits" is not to indicate that God does not always permit (for God always permits the good and perfect), but as is customary for us to say, If God wills, we will do this.

"This we will do" – what? – that is, to go on to perfection, if God also wills it. He said this not as though God did not command it, but as he usually spoke, that if it is pleasing to God, then this is precisely what I also want to do.

286. – Then (v. 3) he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (v. 4); thirdly, he proposes a simile (v. 7). 287.

For [it is] impossible for those who have been once enlightened, and have tasted the heavenly gift, and have been made partakers of the Holy Spirit.

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead.… Consider the one who has fallen away from Christ and returned to the Gentiles' life after he has received knowledge of the truth.

And see how putting them to shame, and forbiddingly he begins. "Impossible." No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so as to cast [them] into despair), if ye have once been altogether enlightened. Then he adds, "and have tasted of the heavenly gift.

288. – Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty.

And have tasted the good word of God, and the powers of the world to come,

"and having tasted the good word of God." The teaching concerning the mind of Christ. "the powers of the age to come." For we shall all give an account of the words we have lived by, and both punishment and rest are everlasting. For in these things is the power of the age to come. That is, the seriousness [ἀῤῥαβῶνα] of the coming age, namely, faith in Christ.

He did not say directly what this is, but of course he gives us to understand that he says this about every spiritual teaching. Thus he calls either the powers to perform miracles, or to live like angels, in the sense of not needing anything of this world, but looking toward the future, and already here receiving the immaterial and spiritual pledge of the life to come.

289 (cont.). – Also in the present day they had instruction of His doctrine; hence, he says, and have tasted the goodness of the word of God. That word is called good, because it is the word of eternal life: 'Lord, to whom shall we go; you have the words of eternal life' (Jn. 6:69); 'How sweet are your words to my palate' (Ps. 119:103).

If they shall fall away, to renew them again to repentance; seeing they crucify to themselves the Son of God afresh, and put [him] to an open shame.

Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected. This privilege, however, will belong only to him who has now been placed near the tower.

"they crucify again for themselves the Son of God." What does it mean, crucify again for themselves the Son of God and setting an example? He says from above, crucify again for themselves and bringing shame. But he says it is of this kind; once Christ was crucified, and we too, once, are crucified with him through baptism.

291. – Then when he says, and then commit apostasy, he shows the difficulty in rising, after one has fallen. Here it should be noted that he does not say, 'fallen', but 'fallen away', i.e. completely fallen, because if they had merely fallen, it should not be difficult to rise: 'A just man shall fall seven times, and shall rise again' (Pr. 24:16).

For the earth which drinketh in the rain that cometh often upon it, and bringeth forth herbs fit for them by whom it is dressed, receiveth blessing from God:

But that which beareth thorns and briers [is] rejected, and [is] nigh to cursing; whose end [is] to be burned.

But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, "If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you." "Though," he says, "we speak thus" and close the door of mercy before the just ones lest they may sin, neverthele…

Having sufficiently struck them by calling them sluggish, and saying other things, he now comforts them; therefore he did not say, "I think," but "I am convinced." "and things pertaining to salvation." Being near. "even though we speak in this way." He says, I know that you will not produce thorns and thistles, but I strike only with words, so that I may make you stronger.

301. – Because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger. Hence, he does two things: first, he shows the confidence he had in them; secondly, the reason for this confidence (v. 10). 302.

For God [is] not unrighteous to forget your work and labor of love, which ye have shown towards his name, in that ye have ministered to the saints, and do minister.

"For God is not unrighteous to forget your work, and the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten.

See how he encouraged and strengthened them in the hope of better things, reminding them of their former deeds and the righteousness of God: for if God is righteous, He will not forget your work, that is, your mercy, your brotherly love, but will repay you. Therefore do not despair, but fully hope for better things, since God is perfectly just.

303. – Then (v. 10) he gives the reasons for the confidence: one is based on their past good works; the other on God's promise (v. 13). But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: first, he gives reason for the first; secondly, the reason for the second (v. 11). 304.

And we desire every one of you to show the same diligence to the full assurance of hope to the end:

"We," according to the good apostle, "wait for the hope of righteousness, for in Christ neither circumcision nor uncircumcision is of any avail, but faith working through love." "We desire each one of you to show the same earnestness in realizing the full assurance of hope," and so on to, "having become a high priest forever, after the order of Melchizedek." Wisdom, full of eve…

This love that you continue to show, he says, "we desire [Επιθυμοῦμεν]." He did not say, "We want [βουλόμεθα]," but rather, it was more affectionate, "We desire," he says.

307. – Then (v. 11) he assigns the reason why he spoke so sharply to them, namely, from a desire for their salvation. Hence, in regard to this he does three things: first, he shows his desire; secondly, he mentions the imminent danger (v. 12); thirdly, he explains by an example (v. 12b). 308.

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

"that you may not be sluggish." And this is also for their healing; for it leads them to the future time.And although he said above, "You have become sluggish," (Heb.

And this is for their consolation: for he refers this to the future time. And although above he said: "because you have become dull of hearing" (Heb. 5:11): for up to this point he was indicating the dullness of hearing; but now, he says, I am taking care beforehand that this dullness not touch your soul.

309. – Then when he says, so that you may not be sluggish, he indicates the danger, which is laziness. For laziness is the fear of a future good action, because one fears that he may fail or not repent: 'The slothful man says: There is a lion in the way' (Pr. 26:13). Hence, slothful persons always allege obstacles as an excuse. 310. – Then (12b) he gives the example.

For when God made promise to Abraham, because he could swear by no greater, he swore by himself,

Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the thought that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them.

Of those who through faith inherited the promises, many have died, but they were kept safe for others; he only remembers Abraham, both because of the dignity of his person and because he especially was deemed worthy and attained the promises.

311. – Above, the Apostle showed why he had confidence in them, namely, because of the good they performed; here he shows the same because of the promise made to the Patriarchs. Hence, he does two things: first, he mentions the promise; secondly, he assigns the reason for what he says (v. 16).

Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

And so, after he had patiently endured, he obtained the promise.

Yet though making a promise and doing it with an oath, he did not immediately fulfill the promise; instead, the patriarch needed great patience, and only with the passage of a great length of time did he thus see the realization of the promise.

In what way does he say at the end of the epistle that they "saw them only from afar" and "rejoiced" at the fulfillment of the promises (Heb. 11:13), yet now says that Abraham "received what was promised"?

316. – The effect of the promise was that Abraham, having patiently endured, obtained the promise. For patient endurance consists not only in doing something great, but also in waiting a long time. But Abraham had the promise, although he never possessed the pace of a foot of land, as it says in Ac (7:5); furthermore, even until his old age he possessed no offspring.

For men verily swear by the greater: and an oath for confirmation [is] to them an end of all contradiction.

"For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself." Well, who then is He that sware unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute thereon.

That is, an oath resolves the dispute in every contradiction. For much is said and objected in argument from both sides, but the oath, being the final word and confirming, resolves everything that is doubtful.

317. – Then when he says, Men indeed swear by a greater than themselves, he states the reason for the foregoing. In regard to this he does three things: first, he mentions a human custom; secondly, the reason behind the custom; thirdly, the fruit of the promise (v. 18). 318.

Wherein God, willing more abundantly to show to the heirs of promise the immutability of his counsel, confirmed [it] by an oath:

"Through this" oath "God desired to show more convincingly to the heirs of the promise" that God's promise, because indeed it is God's, will never be changed. God's oath was infallible in its being interposed, that is, between God, the angel and Abraham.

It was necessary, therefore, he says, to believe in God who had promised without an oath, but since God wanted to do something more, he mediated the promise by an oath. "to show the firmness of His counsel." He also came to us. For we are the heirs of the promise, being the seed of Abraham; and if we are the seed, then we are also heirs.

322. – Then when he says, So when God desired to show more abundantly to the heirs of the promise the immutability of his purpose, he interposed an oath, he states the reason why God willed to swear, namely, to show the immutability of His promise.

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:

Which [hope] we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail;

"Which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil." He shows, that while we are still in the world, and not yet departed from this life, we are already among the promises. For through hope we are already in heaven.

"we have as an anchor," which stabilizes the wavering ships, and hope makes those who are shaken by temptations brave, committed, and patient. "safe and committed." Not simply an anchor, but also safe and secure. For there is an anchor that does not keep the ship unshaken when it is smaller than it ought to be.

325. – Then when he says, we have this as a sure and steadfast anchor of the soul, he shows that faith will obtain that promise; and he makes use of a simile.

Whither the forerunner hath for us entered, [even] Jesus, made a high priest for ever after the order of Melchisedec.

Then after this he led on to Faith also, that there might not only be hope, but a very true hope. For after the oath he lays down another thing too, even proof by facts, because "the forerunner is for us entered in, even Jesus." But a forerunner is a forerunner of some one, as John was of Christ.

I speak of those heavens from which we expect the Lord will come, who will transform us from corruption to incorruption, and take us up where He himself has entered before us. For this also he says elsewhere: The forerunner himself hath for us entered.

325 (cont.). – This, our forerunner, who has entered there, has fixed there; hence, it says in Jn (14:2): 'I go to prepare a place for you.' 'He shall go up that shall open the way before them' (Mic. 2:13). Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as it says in the collect of vigil and of Ascension day.

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