1The higher doctrines of Christianity are proposed to be treated of. 4The guilt and danger of apostasy. 10Charitable deeds will not be forgotten of God. 11An exhortation diligently to imitate the faith and patience of those who inherit the promises. 13The promise of God to Abraham a sure ground of hope.
1THEREFORE leaving 1the principles of the doctrine of Christ, let us go on 2unto perfection; not laying again 3the foundation of repentance 4from dead works, and of faith 5toward God,
1 Gr. the word of the beginning of Christ, that is, through which in the beginning we are received for members of Christ, and is, as the catechizing of children, the first novices, Heb. 5:12.
2 That is, go forward unto the perfect knowledge of the doctrine of Christ, Eph. 4:13.
3 Or, first ground, whereof six main points are here related.
4 That is, from sinful or fleshly works, of which the end is death, Rom. 6:23, the knowledge of which comes especially by the law, Rom. 3:20.
5 Namely, the Father, Son and Holy Spirit, the sum of which is contained in the twelve articles of faith.
2Of the doctrine 6of baptisms, and 7of laying on of hands, and 8of resurrection of the dead, and 9of eternal judgment.
6 That is, of the nature, institution, and use of baptism and of the sacrament, whereby faith and conversion is strengthened in us. The word baptisms he put in the plural number, not because there is more than one baptism, Eph. 4:5, but either to signify the outward and inward baptism, 1 Peter 3:21, or, because in the primitive Church those adults, who were converted to Christ and had been instructed now for a while in the Christian religion, were oftentimes baptized in a considerable number together, so that there seemed many baptisms to be performed in one day.
7 That is, of the gifts of the Holy Spirit, which in the primitive Church were wont to be imparted to believers in general by imposition of hands, Acts 8:16, 17, and especially in the ordination of the ministers of the church, 1 Tim. 4:14.
8 They, who were admitted unto the communion of the church of Christ, must especially give an account of this article, not only because the Gentiles scoffed at it, Acts 17:32, but also the Sadducees among the Jews, Mat. 22:23, and many heretics among the Christians denied the same, 2 Tim. 2:18.
9 Namely, upon the quick and upon the dead, upon unbelievers to eternal death, and upon believers to eternal life. These are therefore the six main points of the principles or foundation of the Christian religion, which were propounded by questions and answers to novices or beginners, which also for the most part are contained in our Catechisms.
3And 10this will we do, ifa God permit.
10 Namely, the establishment of the first foundations of the christian religion, which Paul now indeed passes by, because he also wanted to bring them to more perfect knowledge of other points of doctrine, but nevertheless promises to handle the same upon other opportunities, if God would permit it, as he does elsewhere also in his epistles. Others understand this of the declaring of more perfect doctrine, which he is now about to propound.
a Acts 18:21; 1 Cor. 4:19; James 4:15.
4Forbit is 11impossible for those 12who were once enlightened, and have tasted of 13the heavenly gift, and were made partakers 14of the Holy Ghost,
b Mat. 12:31. Heb. 10:26; 1 John 5:16.
11 Namely, in respect of God’s righteous judgment upon such unthankful men, according to the declaration which Christ Himself has made of those who sin against the Holy Spirit, Mat. 12:31, 32, even as the following verses also show that here, as also hereafter in Heb. 10:26, is spoken of this sin. Wherefore the apostle John, 1 John 5:16, commands that one should not pray for such persons. See the like phrase, John 12:39, 40.
12 Namely, in the understanding by the preaching of the Gospel.
13 That is, faith, which is here said that they have tasted, not that they ever received the same in its true essence, but because they felt a small beginning and likeness or pretense thereof, as the word taste is also opposed to taking in the food, Mat. 27:34, which tasting Christ in the parable of the sower, Mat. 13:20, 21, calls a receiving of the Word with joy, which notwithstanding has no root, that is, no true confidence in Christ, neither yields any suitable fruits in perseverance, seeing it fell on stony ground, that is, into a heart that was not duly humbled before God nor prepared. And that this also is the meaning here, appears from the seventh verse following and elsewhere, where these are compared to soil which does not drink in the rain, and for that cause, instead of good herbs, brings forth thorns and thistles.
14 That is, of some gifts of the Holy Spirit, which in the first church God imparted to the disciples. See hereof 1 Corinthians 12; 14.
5And have tasted 15the good word of God, and 16the powers of the world to come,
15 That is, the promises of the Gospel, whereof these had also received some taste, as is said of the word of John the Baptist in some Jews, John 5:35, that they have wanted to rejoice themselves for a short time in his light.
16 That may suitably be understood of the powers of eternal life, whereof these men have also some small taste sometimes, by reason that they receive this word with joy, and for a while rejoice in the promise of the same, as was shown before in verse 4, and the word taste agrees well here with this.
6If 17they shall 18fall away, to renew them 19again unto repentance; 20seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
17 This refers to the foregoing word impossible in verse 4. It is impossible then to renew them again; which impossibility is not only to be understood of the teachers, who would labor in vain to renew them or bring them to repentance, but also in respect of God’s truth itself, Who has once passed this just judgment against them, and is not mutable, and will not Himself be mocked, Gal. 6:7, yea, even in respect of Christ’s merit, which these men willfully deny and reject, as it follows. Wherefore also in Heb. 10:26 it is said that there remains no more sacrifice for the sins of such.
18 Or, relapse, whereby is not understood all kinds of sins in which true believers also sometimes fall, as David, Peter, etc., who afterward come to repentance, but a total falling away or apostasy from the christian religion, and that done willfully, as is expressed in Heb. 10:26, and is joined with blaspheming of the same, contrary to the testimony of the Holy Spirit in their conscience, as Christ testifies, Mat. 12:31.
19 This word again has reference to the state from where they have fallen, which state was a beginning of renovation, if they had continued and duly proceeded therein, unto which very state they cannot be brought again. Others take these words renew again simply for to be renewed, as the Greek word palin, that is, again, by an improper manner of speaking is called pleonasm, is oftentimes redundant. See an example in John 4:54; 13:12; Acts 18:21, and is added only to confirm the matter stronger.
20 In these words is given one more reason why such apostates cannot be renewed unto repentance, namely, because they, to themselves, that is, as much as in them lies, cast a new reproach on Christ, Whom the Father has given for a Propitiation for our sins, even as the Jews and Gentiles had once before outwardly done to Christ, and contrary to their conscience make Him a spectacle or put Him to shame before all the world, and to their own destruction, which God will not leave unrevenged, as this Greek word paradeigmatizein also signifies, Mat. 1:19, for which word the word blasphemein is used, Mark 3:29.
721For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, 22receiveth blessing from God:
21 By this similitude the apostle shows the equity of this heavy judgment of God upon such men, seeing the like used to be done even amongst men upon such earth.
22 Or, is partaker of blessing from God, that is, is made more and more suitable by God to bring forth more fruits.
8But that which beareth thorns and briers is rejected, and is 23nigh unto cursing; whose end is to be burned.
23 That is, to be totally forsaken, and as a cursed thing to be given up to burning.
924But, beloved, we are persuaded better things of you, and things that accompany 25salvation, though we 26thus speak.
24 By these words the apostle mollifies the previous threatening, and declares in what follows why he set before them the grievous punishment of apostates, namely, not that he held them to be such, but to warn them, and to exhort them to hold fast to the doctrine of the Gospel and God’s promises.
25 Or, cleaving to salvation.
26 That is, pronounce such a heavy judgment against apostates.
10Forc God is not 27unrighteous 28to forget 29your work and labour of love, which ye have shewed 30toward his name, in that ye have ministered to the saints, and do minister.
c Prov. 14:31; Mat. 10:42; 25:40; Mark 9:41; John 13:20.
27 That is, unfaithful or unsteadfastness in the performance of His promises, even as God’s truth and steadfastness in the same is everywhere also called the righteousness of God. See Psalm 143:1; 1 John 1:9.
28 That is, that He would not perfect the same in you even unto the end, according unto His promise, Philip. 1:6, and would not graciously reward it hereafter.
29 Namely, of true faith, which He has already wrought in you, Philip. 1:29.
30 Or, in his name, that is, not only out of any human affection towards the poor and oppressed, but because they suffered for the name of God, and for the profession of Christ, which is a property of true faith and true love, which Christ leaves not unrewarded. See Mat. 10:41, 42; 25:40; Mark 9:41.
11And we desire that every one of you do shew the same diligence 31to the full assurance of hope 32unto the end:
31 For, as hope of salvation proceeds from faith, so the same hope is also strengthened more and more by the true fruits of faith. See 2 Peter 1:10.
32 Namely, of your life, for, he who remains steadfast unto the end, he shall be saved, Mat. 10:22.
12That ye be not slothful, but followers of them who through faith and 33patience inherit 34the promises.
33 That is, patient expectation of the fulfilling of God’s promise, as he proves afterwards by the example of Abraham and all true believers.
34 That is, now enjoy the promised inheritance in heaven.
13For 35when God made 36promise to Abraham, because he could swear by no greater, he sware by himself,
35 The apostle proves by the example of Abraham, the father of all believers, what he had testified in the previous verse of all the believing forefathers.
36 Namely, Gen. 22:16, when Abraham had offered his son, in which promise all corporal and spiritual promises are contained, namely, of the promised Seed, and of the multiplying of his seed as the father of all believers; of which see a further exposition, Rom. 4:16; Gal. 3:14, etc.
14Saying, 37Surelyd38blessing I will bless thee, and multiplying I will multiply thee.
37 This word indeed is not in the Hebrew Text, but is herewith quoted by Paul out of the Greek translation, seeing it is comprehended in the sense itself. Others hold that the particle ki, which is in the Hebrew Text, sometimes signifies truly also, Job 8:6; Prov. 30:2.
d Gen. 12:3; 17:4; 22:16; Psalm 105:9; Luke 1:73.
38 That is, bless very abundantly and continually, and greatly multiply.
15And so, after he had 39patiently endured, he obtained 40the promise.
39 Gr. having been long-suffering.
40 That is, which God had promised; as verse 12.
16For men verily swear 41by the greater: and ane42oath 43for confirmation is to them an end of all strife.
41 Namely, by God. For, other oaths are condemned in God’s Word. See Deut. 6:13; Jer. 4:2; 5:7. The reason is, because God only knows the hearts of men, and is able to punish all men how great so ever they be, if they swear falsely.
e Exod. 22:11.
42 That is, a lawful and proper oath of people against whom nothing can be said.
43 Namely, of the promises which are made to a man. For, seeing there are two kinds of oaths, one concerning things which are come to pass to attest the truth thereof, and one concerning that which is promised to assure others of the future support. Paul here speaks chiefly of the latter kind of oaths.
17Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, 44confirmed it by an oath:
44 Or, mediated by an oath, that is, used the means of an oath.
18That 45by 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 46the hope set before us:
45 That is, His promise and His oath, which both are unchangeable.
46 That is, the patient expectation of the fulfilling of the promise apprehended by us by faith, Rom. 8:24, 25, in such a manner, that the word hope is here taken in its proper signification.
1947Which hope we have 48as an anchor of the soul, both sure and stedfast, and which entereth into that 49within the veil;
47 Namely, which hope we believers have, etc.
48 That is, whereby the soul holds fast unto God’s promises, against all commotions and storms of the world; as a ship by its anchor in the sea against all storms.
49 That is, heaven, where Christ is sitting at the right hand of God, and intercedes for us; which was signified by the entrance of the High Priest into the Holy of Holies, as is hereafter declared in Heb. 9:24.
20Whither 50the forerunner is for us entered, even Jesus, made anf high priest for ever after the order of 51Melchisedec.
50 Namely, Who is entered therein for us, to prepare a place for us, John 14:2, 3.
f Heb. 3:1; 4:14; 8:1; 9:11.
51 This the apostle adds, to return to the exposition of the Royal Priesthood of Christ, which he had broken off in Heb. 5:11, etc.; and continues it again in the following chapter.