We have here the apostle's advice to the Hebrews - that they would grow up from a state of childhood to the fullness of the stature of the new man in Christ. He declares his readiness to assist them all he could in their spiritual progress; and, for their greater encouragement, he puts himself with them: Let us go on. Here observe, In order to their growth, Christians must leave the principles of the doctrine of Christ. How must they leave them? They must not lose them, they must not despise them, they must not forget them. They must lay them up in their hearts, and lay them as the foundation of all their profession and expectation; but they must not rest and stay in them, they must not be always laying the foundation, they must go on, and build upon it. There must be a superstructure; for the foundation is laid on purpose to support the building. Here it may be enquired, Why did the apostle resolve to set strong meat before the Hebrews, when he knew they were but babes? Answer. 1. Though some of them were but weak, yet others of them had gained more strength; and they must be provided for suitably. And, as those who are grown Christians must be willing to hear the plainest truths preached for the sake of the weak, so the weak must be willing to hear the more difficult and mysterious truths preached for the sake of those who are strong. 2. He hoped they would be growing in their spiritual strength and stature, and so be able to digest stronger meat.

I.The apostle mentions several foundation-principles, which must be well laid at first, and then built upon; neither his time nor theirs must be spent in laying these foundations over and over again. These foundations are six: -

1.Repentance from dead works, that is, conversion and regeneration, repentance from a spiritually dead state and course; as if he had said, "Beware of destroying the life of grace in your souls; your minds were changed by conversion, and so were your lives. Take care that you return not to sin again, for then you must have the foundation to lay again; there must be a second conversion a repenting not only of, but fRom. dead works." Observe here, (1.) The sins of persons unconverted are dead works; they proceed from persons spiritually dead, and they tend to death eternal. (2.) Repentance for dead works, if it be right, is repentance from dead works, a universal change of heart and life. (3.) Repentance for and from dead works is a foundation-principle, which must not be laid again, though we must renew our repentance daily.

2.Faith towards God, a firm belief of the existence of God, of his nature, attributes, and perfections, the trinity of persons in the unity of essence, the whole mind and will of God as revealed in his word, particularly what relates to the Lord Jesus Christ. We must by faith acquaint ourselves with these things; we must assent to them, we must approve of them, and apply all to ourselves with suitable affections and actions. Observe, (1.) Repentance from dead works, and faith towards God, are connected, and always go together; they are inseparable twins, the one cannot live without the other. (2.) Both of these are foundation-principles, which should be once well laid, but never pulled up, so as to need to be laid over again; we must not relapse into infidelity.

3.The doctrine of baptisms, that is, of being baptized by a minister of Christ with water, in the name of the Father, and of the Son, and of the Holy Ghost, as the initiating sign or seal of the covenant of grace, strongly engaging the person so baptized to get acquainted with the new covenant, to adhere to it, and prepare to renew it at the table of the Lord and sincerely to regulate himself according to it, relying upon the truth and faithfulness of God for the blessings contained in it. And the doctrine of an inward baptism, that of the Spirit sprinkling the blood of Christ upon the soul, for justification, and the graces of the Spirit for sanctification. This ordinance of baptism is a foundation to be rightly laid, and daily remembered, but not repeated.

4.Laying on of hands, on persons passing solemnly from their initiated state by baptism to the confirmed state, by returning the answer of a good conscience towards God, and sitting down at the Lord's table. This passing from incomplete to complete church membership was performed by laying on of hands, which was extraordinary conveyance of the gift of the Holy Ghost continued. This, once done, all are obliged to abide by, and not to need another solemn admission, as at first, but to go on, and grow up, in Christ. Or by this may be meant ordination of persons to the ministerial office, who are duly qualified for it and inclined to it; and this by fasting and prayer, with laying on of the hands of the presbytery: and this is to be done but once.

5.The resurrection of the dead, that is, of dead bodies; and their re-union with their souls, to be eternal companions together in weal or woe, according as their state was towards God when they died, and the course of life they led in this world.

6.Eternal judgment, determining the soul of every one, when it leaves the body at death, and both soul and body at the last day, to their eternal state, every one to his proper society and employment to which they were entitled and fitted here on earth; the wicked to everlasting punishment, the righteous to life eternal.

These are the great foundation-principles which ministers should clearly and convincingly unfold, and closely apply. In these the people should be well instructed and established, and from these they must never depart; without these, the other parts of religion have no foundation to support them.

II.The apostle declares his readiness and resolution to assist the Hebrews in building themselves up on these foundations till they arrive at perfection: And this we will do, if God permit, Heb 6:3. And thereby he teaches them, 1. That right resolution is very necessary in order to progress and proficiency in religion. 2. That that resolution is right which is not only made in the sincerity of our hearts, but in a humble dependence upon God for strength, for assistance and righteousness, for acceptance, and for time and opportunity. 3. That ministers should not only teach people what to do, but go before them, and along with them, in the way of duty.

III.He shows that this spiritual growth is the surest way to prevent that dreadful sin of apostasy from the faith. And here,

1.He shows how far persons may go in religion, and, after all, fall away, and perish for ever, Heb 6:4, Heb 6:5. (1.) They may be enlightened. Some of the ancients understand this of their being baptized; but it is rather to be understood of notional knowledge and common illumination, of which persons may have a great deal, and yet come short of heaven. Balaam was the man whose eyes were opened (Num 24:3), and yet with his eyes opened he went down to utter darkness. (2.) They may taste of the heavenly gift, feel something of the efficacy of the Holy Spirit in his operations upon their souls, causing them to taste something of religion, and yet be like persons in the market, who taste of what they will not come up to the price of, and so but take a taste, and leave it. Persons may taste religion, and seem to like it, if they could have it upon easier terms than denying themselves, and taking up their cross, and following Christ. (3.) They may be made partakers of the Holy Ghost, that is, of his extraordinary and miraculous gifts; they may have cast out devils in the name of Christ, and done many other mighty works. Such gifts in the apostolic age were sometimes bestowed upon those who had no true saving grace. (4.) They may taste of the good word of God; they may have some relish of gospel doctrines, may hear the word with pleasure, may remember much of it, and talk well of it, and yet never be cast into the form and mould of it, nor have it dwelling richly in them. (5.) They may have tasted of the powers of the world to come; they may have been under strong impressions concerning heaven, and dread of going to hell. These lengths hypocrites may go, and, after all, turn apostates. Now hence observe, [1.] These great things are spoken here of those who may fall away; yet it is not here said of them that they were truly converted, or that they were justified; there is more in true saving grace than in all that is here said of apostates. [2.] This therefore is no proof of the final apostasy of true saints. These indeed may fall frequently and foully, but yet they will not totally nor finally from God; the purpose and the power of God, the purchase and the prayer of Christ, the promise of the gospel, the everlasting covenant that God has made with them, ordered in all things and sure, the indwelling of the Spirit, and the immortal seed of the word, these are their security. But the tree that has not these roots will not stand.

2.The apostle describes the dreadful case of such as fall away after having gone so far in the profession of the religion. (1.) The greatness of the sin of apostasy. It is crucifying the Son of God afresh, and putting him to open shame. They declare that they approve of what the Jews did in crucifying Christ, and that they would be glad to do the same thing again if it were in their power. They pour the greatest contempt upon the Son of God, and therefore upon God himself, who expects all should reverence his Son, and honour him as they honour the Father. They do what in them lies to represent Christ and Christianity as a shameful thing, and would have him to be a public shame and reproach. This is the nature of apostasy. (2.) The great misery of apostates. [1.] It is impossible to renew them again unto repentance. It is extremely hazardous. Very few instances can be given of those who have gone so far and fallen away, and yet ever have been brought to true repentance, such a repentance as is indeed a renovation of the soul. Some have thought this is the sin against the Holy Ghost, but without ground. The sin here mentioned is plainly apostasy both from the truth and the ways of Christ. God can renew them to repentance, but he seldom does it; and with men themselves it is impossible. [2.] Their misery is exemplified by a proper similitude, taken from the ground that after much cultivation brings forth nothing but briers and thorns; and therefore is nigh unto cursing, and its end is to be burned, Heb 6:8. To give this the greater force here is observed the difference that there is between the good ground and the bad, that these contraries, being set one over against the other, illustrate each other. First Here is a description of the good ground: It drinketh in the rain that cometh often upon it. Believers do not only taste of the word of God, but they drink it in; and this good ground bringeth forth fruit answerable to the cost laid out, for the honour of Christ and the comfort of his faithful ministers, who are, under Christ, dressers of the ground. And this fruit-field or garden receives the blessing. God declares fruitful Christians blessed, and all wise and good men account them blessed: they are blessed with increase of grace, and with further establishment and glory at last. Secondly, Here is the different case of the bad ground: It bears briers and thorns; it is not only barren of good fruit, but fruitful in that which is bad, briers and thorns, fruitful in sin and wickedness, which are troublesome and hurtful to all about them, and will be most so to sinners themselves at last; and then such ground is rejected. God will concern himself no more about such wicked apostates; he will let them alone, and cast them out of his care; he will command the clouds that they rain no more upon them. Divine influences shall be restrained; and that is not all, but such ground is nigh unto cursing; so far is it from receiving the blessing, that a dreadful curse hangs over it, though as yet, through the patience of God, the curse is not fully executed. Lastly, Its end is to be burned. Apostasy will be punished with everlasting burnings, the fire that shall never be quenched. This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery.

That which beareth thorns and briers is rejected - That is: The land which, notwithstanding the most careful cultivation, receiving also in due times the early and latter rain, produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, αδοκιμος, is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be pastured on by the beasts of the field. This seems to be the custom in husbandry to which the apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom of pushing and burning, in order to farther fertilization. This practice has been common from very early times: -

Saepe Etiam Steriles Incendere Profuit Agros;

Atque Levem Stipulam Crepitantibus Urere Flammis.

Virg. Geor. I., 5:84.

Long Practice Has A Sure Improvement Found,

With Kindled Fires To Burn The Barren Ground;

When The Light Stubble To The Flames Resign'd,

Is Driven Along, And Crackles In The Wind.

Dryden.

But this, I say the circumstances of the case prevent us from supposing to be intended.

Is nigh unto cursing - It is acknowledged, almost on all hands, that this epistle was written before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and here I suppose the apostle refers to that approaching destruction; and perhaps he has this all along in view, but speaks of it covertly, that he might not give offense.

There is a good sense in which all these things may be applied to the Jews at large, who were favored by our Lord's ministry and miracles. They were enlightened by his preaching; tasted of the benefits of the heavenly gift - the Christian religion established among them; saw many of their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by the fulfillment of the promise made to Abraham; and saw the almighty power of God exerted, in working a great variety of miracles. Yet, after being convinced that never man spake as this man, and that none could do those miracles which he did, except God were with him; after having followed him in thousands, for three years, while he preached to them the Gospel of the kingdom of God; they fell away from all this, crucified him who, even in his sufferings as well as his resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their unparalleled wickedness, endeavored to make him a public example, by reproaches and blasphemies. Therefore their state, which had received much moral cultivation from Moses, the prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride, unbelief, hardness of heart, contempt of God's word and ordinances, blasphemy, and rebellion; was rejected - reprobated, of God; was nigh unto cursing - about to be cast off from the Divine protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the apostle, under the case of individuals, points out the destruction that was to come upon this people in general, and which actually took place about seven years after the writing of this epistle! And this appears to be the very subject which the apostle has in view in the parallel solemn passages, Heb 10:26-31; and, viewed in this light, much of their obscurity and difficulty vanishes away.

But, beloved, we are persuaded better things of you,.... The apostle addresses the believing Hebrews, as "beloved"; being beloved by the Lord, not as the descendants of Abraham, but as the elect of God, and so as loved with an everlasting love; and which might be known to themselves, by its being shed abroad in their hearts, and by their being called by grace, and by their love to him, and to his people: and from hence they might conclude they should not fall away, as the apostates before spoken of; since, in consequence of being beloved by God, they were chosen in Christ unto salvation; Christ was given to die for them; they had the Spirit sent down into their hearts; they were justified, pardoned, and adopted; nor could they be separated from the love of God: and the apostle also so calls them, because they were beloved by him, not merely as being his countrymen, but as saints: and this he says to testify his affection to them; to show that what he said was not from hatred of them, or prejudice to them; and that his exhortations, cautions, and reproofs, might be better taken; and particularly that they might credit what he here says, that he was "persuaded better things" of them, than what he had said of others in Heb 6:4 even such as are expressed in Heb 6:10 he was persuaded they had the true grace of God; whereas the above mentioned persons had only gifts, when in the height of their profession; and the least degree of grace is better than the greatest gifts men can be possessed of: grace makes a man a good man, not gifts; a man may have great gifts and not be a good man; grace is useful to a man's self, gifts are chiefly useful to others; grace makes men fruitful, when gifts leave them barren in the knowledge of Christ; grace is lasting, when gifts fail, and cease and vanish away; grace will abide the fire of persecution, when gifts will not; grace is saving, gifts are not:

and things that accompany salvation; which enter into salvation; are ingredients in it, and parts of it, and with which salvation is connected; such as faith, love, &c. or which mutually touch or follow one another in the chain of salvation; as to be predestinated, justified, called, adopted, sanctified, and, at last, glorified:

though we thus speak; concerning others, as in the preceding verses: the hard things spoken by him of some, were consistent with such persuasions in general; for there might be some among them to whom the aforesaid characters belonged; and saying such things might be a means to make others watchful and careful.

that which--rather as Greek (no article), "But if it (the 'land,' Heb 6:7) bear"; not so favorable a word as "bringeth forth," Heb 6:7, said of the good soil.

briers--Greek, "thistles."

rejected--after having been tested; so the Greek implies. Reprobate . . . rejected by the Lord.

nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (Heb 6:4, Heb 6:6). The ground is not yet actually cursed.

whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (Deu 29:23); so as to the ungodly (Mat 3:10, Mat 3:12; Mat 7:19; Mat 13:30; Joh 15:6; Pe2 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mat 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (Heb 10:26-27).