Bible Commentaries

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

Let us cease to speak (απεντες τον λογον — aphentes ton logon). Second aorist active participle of απιημι — aphiēmi to leave off or behind.

Of the first principles of Christ (της αρχης του Χριστου — tēs archēs tou Christou). Objective genitive Χριστου — Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου — ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12.

And press on (και περωμετα — kai pherōmetha). Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα — pherōmetha 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 απεντες περωμετα — aphentes pherōmetha (Eurip., Androm. 393, for instance).

Unto perfection (επι την τελειοτητα — epi tēn teleiotēta). Old word from τελειος — teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). 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 τεμελιον καταβαλλομενοι — mē palin themelion kataballomenoi). The regular idiom for laying down the foundation of a building (τεμελιον — themelion Luke 6:48.). 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 — didachēn in apposition with τεμελιον — themelion may mean that there are only four included in the τεμελιον — themelion Two are qualitative genitives after τεμελιον — themelion (μετανοιας — metanoias and πιστεως — pisteōs). What is meant by “dead works” (απο νεκρων εργων — apo nekrōn ergōn) is not clear (Hebrews 9:14), though the reference may be to touching a corpse (Numbers 19:1.; Numbers 31:19). There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9).

The other four items are qualitative genitives with διδαχην — didachēn (βαπτισμων επιτεσεως χειρων αναστασεως νεκρων κριματος αιωνιου — baptismōn βαπτισμων — epitheseōs cheirōn class="translit"> anastaseōs nekrōn class="translit"> krimatos aiōniou). The plural baptismōn “by itself does not mean specifically Christian baptism either in this epistle (Hebrews 9:10) or elsewhere (Mark 7:4), 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 Acts 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 (Mark 7:32), in the choice of the Seven (Acts 6:6), in the bestowal of the Holy Spirit (Acts 8:17.; Acts 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. 1Cor 15) as well as eternal judgment (timeless and endless).

If God permit (εανπερ επιτρεπηι ο τεος — eanper epitrepēi ho theos). Condition of the third class with εανπερ — eanper (note περ — per indeed). See 1 Corinthians 16:7 (εαν ο κυριος επιτρεπσηι — ean ho kurios epitrepsēi) and Acts 18:21 (του τεου τελοντος — tou theou thelontos). 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 (Hebrews 13:23) if the way opens, a less probable interpretation.

As touching those who were once enlightened (τους απαχ πωτιστεντας — tous hapax phōtisthentas). First aorist passive articular participle (the once for all enlightened) of ποτιζω — photizō old and common verb (from πως — phōs) as in Luke 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 — anakainizein in Hebrews 6:6. απαχ — Hapax here is “once for all,” not once upon a time (ποτε — pote) and occurs again (Hebrews 9:7, Hebrews 9:26, Hebrews 9:27, Hebrews 9:28; Hebrews 12:26, Hebrews 12:27).

Tasted of the heavenly gift (γευσαμενους της δωρεας της επουρανιου — geusamenous tēs dōreas tēs epouraniou). First aorist middle participle of γευω — geuō old verb once with accusative (Hebrews 6:5, καλον ρημα δυναμεις — kalon rēma μετοχους πνευματος αγιου — dunameis), usually with genitive (Hebrews 2:9) as here.

Partakers of the Holy Ghost (μετοχοι — metochous pneumatos hagiou). See Hebrews 3:14 for και παραπεσοντας — metochoi These are all given as actual spiritual experiences.

And then fell away (παραπιπτω — kai parapesontas). No “then” here, though the second aorist (effective) active participle of της χαριτος εχεπεσατε — parapiptō old verb to fall beside (aside), means that. Only here in N.T. In Galatians 5:4 we have tēs charitos exepesate (ye fell out of grace, to law, Paul means).

It is impossible to renew them again (αδυνατον παλιν ανακαινιζειν — adunaton palin anakainizein). The αδυνατον — adunaton (impossible) comes first in Hebrews 6:4 without εστιν — estin (is) and there is no “them” in the Greek. There are three other instances of αδυνατον — adunaton in Hebrews (Hebrews 6:18; Hebrews 10:4; Hebrews 11:6). The present active infinitive of ανακαινιζω — anakainizō (late verb, ανα καινος — ana ανακαινοω — kainos here only in the N.T., but αδυνατον — anakainoō 2 Corinthians 4:16; Colossians 3:10) with αναστραυρουντας εαυτοις — adunaton 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 Hebrews 6:8-12, not here.

Seeing they crucify to themselves afresh (τους παραπεσοντας — anastraurountas heautois). Present active participle (accusative plural agreeing with ανασταυροω — tous … ανα — parapesontas) of και παραδειγματιζοντας — anastauroō the usual verb for crucify in the old Greek so that παραδειγματιζω — ana - 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 (παραδειγμα — kai paradeigmatizontas). Present active participle of δειγματισαι — paradeigmatizō late verb from paradeigma (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai in this sense in Matthew 1:19.

Which hath drunk (η πιουσα — hē piousa). Articular second aorist active participle of πινω — pinō to drink.

Herbs (βοτανην — botanēn). Old word from βοσκω — boskō to feed, green plant, only here in N.T. Cf. our botany.

Meet (ευτετον — eutheton). Old compound verbal (ευ τιτημι — eu γεωργειται — tithēmi) well-placed, fit (Luke 9:62).

It is tilled (γεωργεω — geōrgeitai). Present passive indicative of γεωργος — geōrgeō old and rare verb from γη εργον — geōrgos (tiller of the soil, μεταλαμβανει — gē μεταλαμβανω — ergon 2 Timothy 2:6), here only in the N.T.

Receives (ευλογιας — metalambanei). Present active indicative of metalambanō old verb to share in, with genitive (eulogias) as here (Acts 2:46) or with accusative (Acts 24:25).

If it beareth (εκπερουσα — ekpherousa). Present active participle of εκπερω — ekpherō conditional participle. For “thorns and thistles” see Matthew 7:16 for both words (ακαντας και τριβολους — akanthas kai tribolous). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy‘s cavalry.

Rejected (αδοκιμος — adokimos). See 1 Corinthians 9:27; Romans 1:28. For καταρας εγγυς — kataras eggus (nigh unto a curse) see Galatians 3:10.

To be burned (εις καυσιν — eis kausin). “For burning.” Common sight in clearing up ground.

But we are persuaded (πεπεισμετα δε — pepeismetha de). Perfect passive indicative of πειτω — peithō literary plural. Note Paul‘s use of πεπεισμαι — pepeismai in 2 Timothy 1:12.

Better things (τα κρεισσονα — ta kreissona). “The better things” than those pictures in Hebrews 6:4-8.

That accompany salvation (εχομενα σωτηριας — echomena sōtērias). “Things holding on to salvation” (Mark 1:38), a common Greek phrase εχομενα — echomena present middle participle of εχω — echō

Though we thus speak (ει και ουτως λαλουμεν — ei kai houtōs laloumen). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk.

Not unrighteous to forget (ου γαρ αδικος επιλατεσται — ou gar adikos epilathesthai). Second aorist middle infinitive of επιλαντανω — epilanthanō with genitive case (εργου — ergou work, αγαπης — agapēs love). But even God cannot remember what they did not do.

In that ye ministered and still do minister (διακονησαντες και διακονουντες — diakonēsantes kai diakonountes). First aorist active and present active participle of the one verb διακονεω — diakoneō the sole difference being the tense (single act aorist, repeated acts present).

And we desire (επιτυμουμεν δε — epithumoumen de). Literary plural again like πεπεισμετα — pepeismetha (Hebrews 6:9). He is not wholly satisfied with them as he had already shown (Hebrews 5:11-14). They have not given up Christ (Hebrews 6:4-8), but many of them are still babes (νηπιοι — nēpioi Hebrews 5:13) and not adults (τελειοι — teleioi Hebrews 5:14) and others are in peril of becoming so.

Unto the fulness of hope (προς την πληροποριαν της ελπιδος — pros tēn plērophorian tēs elpidos). For πληροπορια — plērophoria see 1 Thessalonians 1:5; Colossians 2:2.

To the end (αχρι τελους — achri telous). As in Hebrews 3:6, Hebrews 3:14.

That ye be not sluggish (ινα μη νωτροι γενηστε — hina mē nōthroi genēsthe). Negative final clause with second aorist middle subjunctive of γινομαι — ginomai “that ye become not sluggish (or dull of hearing)” as some already were (Hebrews 5:11).

Imitators (μιμηται — mimētai). See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of “faith and long-suffering.”

Made promise (επαγγειλαμενος — epaggeilamenos). First aorist middle participle of επαγγελλω — epaggellō Could swear by none greater (κατ ουδενος ειχεν μειζονος ομοσαι — kat' oudenos eichen meizonos omosai). Imperfect active of εχω — echō in sense of εδυνατο — edunato as often with ομοσαι — omosai (first aorist active infinitive of ομνυω — omnuō) and ωμοσεν — ōmosen (he sware) is first aorist active indicative.

Surely (ει μην — ei mēn). By itacism for η μην — ē mēn (Deissmann, Bible Studies, p. 205). The quotation is from Genesis 22:16. (the promise renewed to Abraham with an oath after offering of Isaac).

Blessing (ευλογων — eulogōn). Hebraism (present active participle) for the Hebrew infinitive absolute and so with πλητυνων — plēthunōn (multiplying).

Having patiently endured (μακροτυμησας — makrothumēsas). First aorist active participle of μακροτυμος — makrothumos (μακροσ τυμος — makros μακροτυμια — thumos long spirit) illustrating επετυχεν — makrothumia of Hebrews 6:12.

He obtained (επετυγχανω — epetuchen). Second aorist (effective) active indicative of epetugchanō old verb with genitive. God was true to his word and Abraham was faithful.

In every dispute (πασης αντιλογιας — pasēs antilogias). Objective genitive of old word several times in Hebrews (Hebrews 6:16; Hebrews 7:7; Hebrews 12:3). Talking back, face to face, in opposition.

Final (περας — peras). Limit, boundary (Matthew 12:42). Men may perjure themselves.

To shew (επιδειχαι — epideixai). First aorist active infinitive of επιδεικνυμι — epideiknumi to show in addition (επι — epi -) to his promise “more abundantly” (περισσοτερον — perissoteron).

The immutability of his counsel (το αμετατετον της βουλης αυτου — to ametatheton tēs boulēs autou). Late compound verbal neuter singular (alpha privative and μετατιτημι — metatithēmi to change), “the unchangeableness of his will.”

Interposed (εμεσιτευσεν — emesiteusen). First aorist active indicative of μεσιτευω — mesiteuō late verb from μεσιτης — mesitēs mediator (Hebrews 8:6), to act as mediator or sponsor or surety, intransitively to pledge one‘s self as surety, here only in the N.T.

With an oath (ορκωι — horkōi). Instrumental case of ορκος — horkos (from ερκος — herkos an enclosure), Matthew 14:7, Matthew 14:9.

By two immutable things (δια δυο πραγματων αμετατετων — dia duo pragmatōn ametathetōn). See Hebrews 6:17. God‘s promise and God‘s oath, both unchangeable.

In which it is impossible for God to lie (εν οις αδυνατον πσευσασται τεον — en hois adunaton pseusasthai theon). Put this “impossibility” by that in Hebrews 6:4-6. πσευσασται — Theon is accusative of general reference with πσευδομαι — pseusasthai first aorist middle infinitive of ινα εχωμεν — pseudomai

That we may have (ινα — hina echōmen). Purpose clause with εχω — hina and the present active subjunctive of ισχυραν παρακλησιν — echō “that we may keep on having.”

Strong consolation (οι καταπυγοντες — ischuran paraklēsin). “Strong encouragement” by those two immutable things.

Who have fled for refuge (καταπευγω — hoi kataphugontes). Articular effective second aorist active participle of κρατησαι — katapheugō old verb, in N.T. only here and Acts 14:6. The word occurs for fleeing to the cities of refuge (Deuteronomy 4:42; Deuteronomy 19:5; Joshua 20:9).

To lay hold of (κρατεω — kratēsai). First aorist active (single act) infinitive of προκειμενης — krateō in contrast with present tense in Hebrews 4:14 (hold fast).

Set before us (χαρας — prokeimenēs). Placed before us as the goal. See this same participle used with the “joy” (charas) set before Jesus (Hebrews 12:2).

Which (ην — hēn). Which hope. What would life be without this blessed hope based on Christ as our Redeemer?

As an anchor of the soul (ως αγκυραν της πσυχης — hōs agkuran tēs psuchēs). Old word, literally in Acts 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1 Timothy 1:19).

Both sure and steadfast (ασπαλη τε και βεβαιαν — asphalē te kai bebaian). This anchor of hope will not slip (alpha privative and σπαλλω — sphallō to totter) or lose its grip (βεβαια — bebaia from βαινω — bainō to go, firm, trusty).

That which is within the veil (το εσωτερον του καταπετασματος — to esōteron tou katapetasmatos). The Holy of Holies, “the inner part of the veil” (the space behind the veil), in N.T. only here and Acts 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

As a forerunner (προδρομος — prodromos). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (εγγυος — egguos Hebrews 7:22) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God‘s promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us.

A high priest for ever (αρχιερευς εις τον αιωνα — archiereus eis ton aiōna). There he functions as our great high priest, better than Aaron for he is “after the order of Melchizedek,” the point that now calls for elucidation (Hebrews 5:10.).