返回Chapter 6
Chapter 6
Chapter Six
Heb. 6:1. Therefore, leaving the elementary principles of the doctrine of Christ, let us press on to perfection;
Above he said: you have become weak, you have become infants and have reached such a state that you need to learn again the first principles of the faith; therefore now he also says that you must, at last, reason as mature persons and surpass the word of the beginning of Christ, that is, the first principles of the faith, and press on toward "perfection," that is, be receptive to higher things. Or you may also understand this in the following sense: since it appeared that they were limping in regard to conduct, he now speaks to them about a blameless life, as if saying: you must not always revolve around the beginning, that is, be instructed in the faith like those newly converted, but you must also strive toward perfection, that is, toward a better life. For perfect is the one who, together with faith, also leads a righteous life. For faith is the beginning and foundation, and without it nothing can be accomplished, just as without letters one cannot know reading. However, just as one cannot constantly occupy oneself with letters alone, so one cannot constantly be instructed in the faith like infants and the immature. If someone should wish to accept the first interpretation but reject this one on the grounds that it supposedly does not correspond to what the Apostle Paul said earlier, let him recall that it is his custom, when speaking about one thing, to quickly pass to another: as, for example, in the Epistle to the Corinthians, while discussing meals, he transitioned to a discourse on the mysteries (1 Cor. 11:20–30). Thus now also, while initially expressing reproach to them for their weakness and incapacity to receive more advanced teaching, he turns to a discussion about way of life, calling them immature also because they did not order their life according to the faith.
Heb. 6:1. And let us not lay again the foundation of repentance from dead works and of faith toward God,
That is, not again doing from the very beginning what you were doing at the time when you intended to be baptized, such as "repentance from dead works," that is, the renunciation of the works of Satan. Whoever comes to Christ obviously comes in this manner, namely repenting of the former things, both in doctrine and in life: for if one does not reject the former, how can one attain the latter? Therefore he adds: "and faith toward God." Then also faith, namely after repentance from dead works. Thus he says: you ought not to be instructed concerning faith as beginners, for you have already believed. But by this he hints that they were also wavering, and therefore were in need of a foundation.
Heb. 6:2. the teaching about baptisms,
Paul spoke of this in the plural not because there are many baptisms — for baptism is one (Eph. 4:5) — but because this would, as it were, follow as a consequence. If he were catechizing again, then he would also baptize again; and in the case of apostasy, he would baptize again: by necessity there would be many new baptisms, but this is absurd. Therefore you must not repeat baptism, but abide by the first baptism. Perhaps they, as those who firmly adhered to the law, even under grace recognized many baptisms in the Jewish manner. Note that baptism follows repentance. Since repentance by itself cannot render us clean, we are therefore baptized, so that everything may be the work of the grace of Christ.
Heb. 6:2. On the laying on of hands,
Through this they received the Holy Spirit, so as to prophesy and work miracles. When, it says, Paul laid his hands on them, they received the Holy Spirit (Acts 19:6).
Heb. 6:2. Of the resurrection of the dead
This occurs at baptism under the figure of immersion in water and rising from it, and is affirmed in the confession of faith, for we confess that we believe in the resurrection of the dead.
Heb. 6:2. And of eternal judgment.
That is, a judgment that gives either eternal blessings or punishments. He seems to say this because they were probably wavering, even though they had already believed, or were living badly and carelessly, saying at the same time: be vigilant. It is impossible to say that if we have lived negligently, or have fallen away from the faith, we will be baptized again, will again receive the opportunity to be washed from sins and be deemed worthy of the very same things we were deemed worthy of before. You are deceived, he says, reasoning in this way.
Heb. 6:3. And this we will do, if God permits.
"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.
And at the same time He teaches us here that we should make everything dependent on His will and that even in unquestionably good deeds we should not trust our own judgment and our own strength. The Apostle Jude also clearly persuades us of this same thing.
Heb. 6:4. For it is impossible — those who were once enlightened,
He did not say "unprofitable," or "unseemly," but "impossible," so that he drove them to despair regarding the hope of a second baptism.
Heb. 6:4. and having tasted the heavenly gift,
That is, the forgiveness of sins. For no one is able to give this, except God alone.
Heb. 6:4. and have become partakers of the Holy Spirit,
After the remission of sins follows the communion of the Holy Spirit: for He does not dwell in a body burdened with sins. And the Holy Spirit was communicated through the laying on of hands, as was also said above.
Heb. 6:5. and have tasted the good word of God
He did not say directly what this is, but of course he gives us to understand that he says this about every spiritual teaching.
Heb. 6:5. Powers of the age to come,
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.
Heb. 6:6. and having fallen away, to renew them again unto repentance,
That is, through repentance. What is this? Is repentance really rejected? By no means. But rather, renewal through a second baptism. For renewal is the effect of baptism alone, as the prophet also says: "your youth is renewed like the eagle's" (Ps. 103:5); whereas the effect of repentance consists in this, that it frees from the old state and makes strong. But it cannot restore to the former brightness. For in baptism everything was the work of grace. Therefore by "repentance," he says, he means precisely baptism. For first everyone repents of their former life, then is baptized, as he himself said above: "conversion from dead works." And from what follows it is clear that he rejects a second baptism.
Heb. 6:6. "when they crucify to themselves the Son of God again"
Baptism is the cross. "Our old man is crucified with Him," and "we are united with Him in the likeness of His death." And again: "we are buried with Him through baptism." For just as Christ died on the cross in the flesh, so we in baptism die to sin. Therefore, whoever is baptized a second time crucifies Christ a second time, insofar as it is in his power. But this is absurd. For He died once and rose again, and "death no longer has dominion over Him" (cf. Rom. 6:4–9). Thus, there is no second baptism, just as there is no second cross. For what would prevent there being a third, and a fourth, and so on to infinity? He did not simply say "they crucify again" and stop there; but he added "in themselves," to show that we, living our lives carelessly on the assumption that there exists another baptism, do everything as though we ourselves were sustaining within ourselves this wicked opinion.
Heb. 6:6. And they mocked Him.
That is, they triumph over, they put to shame. This can be understood in two ways: either that those who crucified the Lord devised at that time such a manner of death for His disgrace, one that was obviously accursed and shameful, and appointed for evildoers; or that Christ, having been crucified once, is in subsequent time confessed to be immortal. Therefore, the one who crucifies Him a second time makes this confession false, which brings dishonor to Christ, who tasted death only once and thereafter is immortal. Thus, the impossibility of this matter is confirmed in two ways: first, because one who was deemed worthy of such blessings and squandered them all is no longer worthy to enjoy those same blessings again; and second, even more so, because it is impossible for the Son of God to be crucified again.
Heb. 6:7. The earth, having drunk the rain that often falls upon it
By "earth" he calls the soul, and by "rain" – teaching, as also in another place: "I will command the clouds," says God, "not to pour... rain" upon the vineyard (Isa. 5:6). And again: "the river of God is full of water" (Ps. 65:10), that is, he who has received from God the gift of teaching others is filled with waters from above, or gifts. Here he gives to understand that they both received and drank the word, and were often deemed worthy of it, and nevertheless did not profit from it, which he also said above: "by this time you ought to be teachers" (Heb. 5:12).
Heb. 6:7. and producing vegetation, useful
A life filled with virtue, that is. For there is nothing so useful, that is, becoming and desirable, as purity of life.
Heb. 6:7. for those for whom it is also cultivated,
"Grass," he says, that is, a virtuous life, the earth brings forth for those for whom it is cultivated, and for them it is "useful": for those very ones, bearing virtue, will enjoy it. Some understood "for them" as meaning: for the teachers; for indeed, good conduct is cultivated by them, so that they are partakers in the virtue of their students.
Heb. 6:7. receives blessing from God;
Here he silently rebukes the Greeks, who attribute the growing of fruits to the power of the earth. And it is not even the hands of the farmer that produce the fruits, but everything, he says, is the work of God: He Himself blesses and gives abundance of fruits.
Heb. 6:8. but that which bears thorns and thistles
He did not say "producing growth," as he said above concerning "vegetation," but "bringing forth," as if to say — expelling and casting out a certain excess. "Thorns and thistles" are the cares of life, the deceitfulness of riches, and in general every sin, as David also says: "I became a sufferer when a thorn was driven into me" (Ps. 31:4). A thorn does not simply enter but is driven in, and if we have not pulled it all out but a little of it remains, it causes great pain and requires treatment and care. But there is also the thistle: wherever you touch it, it wounds, and everywhere it is unpleasant — on earth it brings disgrace, and in the age to come especially so.
Heb. 6:8. Worthless and close to a curse,
He said that good land is blessed by God; but the unfruitful – he did not simply say: cursed, but "near to a curse," so that they would not despair. For whoever is "near a curse" can also be far from it.
Heb. 6:8. Whose end is burning.
And this, so that we would not despair. For he did not say: the earth will be burned, but "whose end is burning," that is, if it remains fruitless to the end. Thus, it is possible to avoid fruitlessness and burn away the thorns, and become useful, and be deemed worthy of blessing.
Heb. 6:9. But concerning you, beloved, we are confident of better things, and things that accompany salvation, even though we speak in this way.
Having sufficiently rebuked and frightened them, he again consoles, so as not to make them completely careless. For whoever punishes a lazy person severely makes him even lazier. Therefore he says: I say this not because I have condemned you, and not because I consider you full of thorns, but because I fear lest this happen to you. And he did not say: we expect of you, but: "we hope," that is, we are in firm confidence concerning you, that you do not live this way, but better, and that you care for your own salvation, even though we expressed ourselves so strongly. So he says this either about their life, namely, that you are so thorny, or about the recompense, that you are not "near to cursing" and not to "burning," but a different recompense is appointed for you. Pay attention also to what follows.
Heb. 6:10. God is not unjust, that He should forget your work.
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. So it was not about you that I spoke what I spoke harshly, for I know that you are not worthy of condemnation.
Heb. 6:10. And the labor of love which you have shown toward His name, having ministered and continuing to minister to the saints.
He gives an important testimony about them, pointing not only to their deeds, but also to their deeds done with zeal. For to serve is a sign of zeal. He speaks of the love and mercy which they showed not merely to their brethren, but in the name of God. See what the greatest consolation is: that we do things not for people, but for God, as Christ also says in the Gospel: "you did it to Me" (Matt. 25:40). For whoever cares for the unrighteous for the sake of God's name does it for God. "The saints," that is, the faithful. For every believer is holy, even if he be a layperson. "For the unbelieving husband," he says, "is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband" (1 Cor. 7:14). Thus, faith here produces sanctification. Therefore, let us be attentive not only to monastics as to saints, but also to laypeople: the former, of course, are holy both in faith and in life, but laypeople too are holy in faith, and many also in life. See how he comforts them. For having said "having served," he did not stop, but added "and serving," that is, even now you are doing the same thing.
Heb. 6:11. But we desire that each one of you show the same diligence for the full assurance of hope until the end,
As if in response to someone's question: "Why did you say this, Paul, if you did not wish to punish us?" — he says that he said this desiring that you would conduct yourselves well in the future also; not condemning you for the past, but being concerned about the future. And he did not say "I want," which would indicate a teacher's authority, but "I desire," which is characteristic of fatherly love. For I do not desire this merely in words, but my soul burns for you. Understand the expression "I desire" in this way. And not simply for you collectively, but for each one individually: so he cared for all, both small and great, and knew them all. That they might show "full assurance of hope," that is, that they might display complete and perfect hope and not be troubled. See how he does not strike directly and does not say: you have despaired and have not yet come to your senses, but speaks as if to say: I want you to always be diligent, and to be in the future what you are now.
Heb. 6:12. that you may not become sluggish,
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. For just as inactivity and immobility harm the body, so also the lack of exercise in good deeds makes the soul too negligent.
Heb. 6:12. But imitated those who through faith and patience inherit the promises.
Above he reminded them of the virtues they formerly possessed, setting before them an example from their own deeds. Now he leads them up to the patriarch Abraham. Lest they think that, as unworthy of any word, they have been forgotten and abandoned by God, he points out that living a life amid trials is the lot of especially illustrious men, and that God dealt in this way with great men. For if He had immediately given what He promised, their faith could not have been revealed; but now He delays the fulfillment so that through patience their faith might be made manifest. For faith in the One who promised becomes evident when someone, not receiving what was promised for a long time, nevertheless believes that he will receive it and does not despair. Therefore I express these reproaches to you in order to restore you and so that you might "imitate those who through faith and patience inherit the promises." And who these men are, he explains further. But notice how he placed faith first, then patience, because patience proceeds from faith. For whoever does not believe that the One who promised will assuredly give, that person will not be patient either.
Heb. 6:13. God, making a promise to Abraham, since He could swear by no one greater, swore by Himself,
Heb. 6:14. saying: Surely blessing I will bless you and multiplying I will multiply you. (Cf. Gen. 22:16–17)
Since there were many who inherited the promises by faith, he has for now passed over all the rest, leaving them for later, and recalls only Abraham, both because of the importance of his person, and especially because he both was deemed worthy of and received the promise. And by this he also shows that one must not give in to faintheartedness, but hope in God, Who customarily does not fulfill a promise quickly, but after a long time. And when did God "swear by Himself"? Either in the very words in which He says: "I have sworn by Myself." Or perhaps someone might say that in the word "truly" is contained God's oath by Himself; for "truly" means "in truth." This is nothing other than an affirmation of truth; but who can truth be other than God? So too the Lord in the Gospel, saying: "Truly, truly, I say to you" (e.g., John 6 and others), swears with this very same oath; He swears by Himself, just as the Father does, since He has no one higher by whom to swear. However, some have thought that the Son Himself was the one then conversing with Abraham; for Scripture says: "the Angel said to Abraham" (Gen. 18). But in no way, they say, could the Father be an Angel, but the Son is the Angel of great counsel.
Heb. 6:15. And so Abraham, having patiently endured, obtained 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"? He is not speaking of the same thing here and there; rather, here he speaks of earthly promises, which Abraham received after a long time, while there he speaks of heavenly ones, which he had not yet received. Nevertheless, both—what he received and what he had not yet received—serve as consolation for the fainthearted: the one because we too shall receive if we show patience, the other because if the one who attained perfection so many years before has not yet received, then we are exceedingly foolish to be indignant that we have not yet received. Notice how he said "having patiently endured, he received what was promised," in order to show the great power of patience, and that the promise alone did not accomplish everything, but patience as well. Here he also instills fear in them, making clear by way of the opposite that faintheartedness hinders the fulfillment of the promise. And this is what happened in the wilderness with the ancient people, who grew fainthearted and utterly failed to receive the promise. So then, someone may ask: why did the saints, having endured long, not receive, as it says at the end of the epistle? They will certainly receive. But the murmurers among the people neither received nor will receive.
Heb. 6:16. For men swear by the greater, and an oath for confirmation is for them an end of all dispute.
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.
Heb. 6:17. Therefore (ἐν ᾧ) God also, wishing to show more abundantly to the heirs of the promise the immutability of His will, interposed an oath,
That is, precisely because an oath gives people full assurance, God also swears. Or, "therefore," instead of: in that He swore, he says, God by Himself, He abundantly proved to us that He will in every way and immutably fulfill what He promised. For although God ought to have been believed even without an oath, nevertheless He condescends for our sake and looks not to His own dignity, but, in order to convince us, permits unworthy things to be said about Himself. For we who are faithful, blessed in his seed, which is Christ, are heirs of the promise. See how even then he says that the Son is the mediator between God and men. For by Himself, as the Word, God and Father swore.
Heb. 6:18. So that in two immutable things, in which it is impossible for God to lie,
What kind and what kind? Both by the fact that He simply spoke and promised, and by the fact that He joined an oath to the promise. Since among people that which is confirmed with an oath is considered more trustworthy, God also joined one. "In which," instead of "from them" — from these two things the promise is most trustworthy, and "it is impossible for God to lie." Therefore, just as He swore for our sake, even though it is unworthy of Him to swear, so also understand that He "learned from the things which He suffered" (Heb. 5:8). For people also consider more trustworthy that which is known from experience.
Heb. 6:18. We who have fled for refuge might have strong consolation, to lay hold upon the hope set before us,
That is, great consolation and encouragement. This is said not so much in relation to Abraham as in relation to us who have fled to Him, that is, who have placed our hope in Him. In what then do we have encouragement? In holding fast (κρατήσοα) to "the hope set before us": that is, that we, on the basis of what was given to Abraham, would be convinced also regarding the promises concerning us, and would not doubt regarding the future and heavenly blessings for which we hope; on the contrary, that we would firmly and securely hold fast to this hope and not lose it. For the promise to Abraham is a promise to us as well, and preeminently to us who have believed in Christ, as was said above.
Heb. 6:19. Hope, which is for the soul like an anchor (ἄγκυραν), safe and firm.
We have this hope as an anchor. For just as an anchor gives stability to ships during a storm, so too hope makes firm and patient those who waver under the influence of temptations. He did not simply say "anchor," but "sure and steadfast." For there is an anchor that does not preserve the stability of a ship, either when it is damaged or when it is too light. Quite rightly he recalled not a foundation, but an anchor: because a foundation applies to people who are very firm and wise, whereas an anchor applies to those undergoing a storm, which is what they were, being buffeted by temptations.
Heb. 6:19. And enters into the innermost place beyond the veil,
Above he said: hope, for what we hope for will come to pass. Now, assuring more perfectly, he says that we already possess this in hope. For hope, having entered within heaven, has brought it about that we are already at the promised blessings, even though we are still on earth, even though we have not yet received them. Such power does hope have, that it makes the earthly into the heavenly. But just as in the Old Testament the veil separated the Holy of Holies from the rest of the tabernacle, so too heaven is for us a veil separating the earthly from the most divine and supraheavenly.
Heb. 6:20. where Jesus entered as a forerunner for us,
Having said that our hope ascends to heaven, he confirms what was said by attesting it with deeds. For He too, Christ, entered; and not simply entered, but entered as a forerunner, that is, as if persuading us that we too must enter. For a forerunner goes ahead of someone following after him, and the distance between the forerunner and those following after him is not great at all, just as between John and Christ. Therefore do not be troubled: soon we too shall enter there, where our forerunner is. But he was not satisfied with saying "forerunner," but added also "for us," for greater persuasiveness, as if saying: He Himself had no need to enter there, for why would He, when He is God? But just as He assumed flesh for our sake, so too for our sake He entered within heaven, in order to open the way for us. Therefore we ourselves shall necessarily enter as well. Or the expression "for us" means: to intercede for us before the Father, just as the high priest entered the Holy of Holies once a year, praying for the people.
Heb. 6:20. Having become a High Priest forever according to the order of Melchizedek.
And this is the greatest consolation: if our High Priest is in heaven, then He is also far superior to the Jewish high priests, namely: in the manner of appointment, for He is not after the order of those, but "after the order of Melchizedek"; and in place and tabernacle, for He is on the mountain and in heaven; in covenant, for it concerns greater and more perfect blessings; and in permanence, for He is eternal, not temporary; and finally, in person, for He is the Son of God. Therefore do not lose heart. But all this is said of Christ according to the flesh, for according to the flesh He also became High Priest.
Heb. 6:1. Therefore, leaving the elementary principles of the doctrine of Christ, let us press on to perfection;
Above he said: you have become weak, you have become infants and have reached such a state that you need to learn again the first principles of the faith; therefore now he also says that you must, at last, reason as mature persons and surpass the word of the beginning of Christ, that is, the first principles of the faith, and press on toward "perfection," that is, be receptive to higher things. Or you may also understand this in the following sense: since it appeared that they were limping in regard to conduct, he now speaks to them about a blameless life, as if saying: you must not always revolve around the beginning, that is, be instructed in the faith like those newly converted, but you must also strive toward perfection, that is, toward a better life. For perfect is the one who, together with faith, also leads a righteous life. For faith is the beginning and foundation, and without it nothing can be accomplished, just as without letters one cannot know reading. However, just as one cannot constantly occupy oneself with letters alone, so one cannot constantly be instructed in the faith like infants and the immature. If someone should wish to accept the first interpretation but reject this one on the grounds that it supposedly does not correspond to what the Apostle Paul said earlier, let him recall that it is his custom, when speaking about one thing, to quickly pass to another: as, for example, in the Epistle to the Corinthians, while discussing meals, he transitioned to a discourse on the mysteries (1 Cor. 11:20–30). Thus now also, while initially expressing reproach to them for their weakness and incapacity to receive more advanced teaching, he turns to a discussion about way of life, calling them immature also because they did not order their life according to the faith.
Heb. 6:1. And let us not lay again the foundation of repentance from dead works and of faith toward God,
That is, not again doing from the very beginning what you were doing at the time when you intended to be baptized, such as "repentance from dead works," that is, the renunciation of the works of Satan. Whoever comes to Christ obviously comes in this manner, namely repenting of the former things, both in doctrine and in life: for if one does not reject the former, how can one attain the latter? Therefore he adds: "and faith toward God." Then also faith, namely after repentance from dead works. Thus he says: you ought not to be instructed concerning faith as beginners, for you have already believed. But by this he hints that they were also wavering, and therefore were in need of a foundation.
Heb. 6:2. the teaching about baptisms,
Paul spoke of this in the plural not because there are many baptisms — for baptism is one (Eph. 4:5) — but because this would, as it were, follow as a consequence. If he were catechizing again, then he would also baptize again; and in the case of apostasy, he would baptize again: by necessity there would be many new baptisms, but this is absurd. Therefore you must not repeat baptism, but abide by the first baptism. Perhaps they, as those who firmly adhered to the law, even under grace recognized many baptisms in the Jewish manner. Note that baptism follows repentance. Since repentance by itself cannot render us clean, we are therefore baptized, so that everything may be the work of the grace of Christ.
Heb. 6:2. On the laying on of hands,
Through this they received the Holy Spirit, so as to prophesy and work miracles. When, it says, Paul laid his hands on them, they received the Holy Spirit (Acts 19:6).
Heb. 6:2. Of the resurrection of the dead
This occurs at baptism under the figure of immersion in water and rising from it, and is affirmed in the confession of faith, for we confess that we believe in the resurrection of the dead.
Heb. 6:2. And of eternal judgment.
That is, a judgment that gives either eternal blessings or punishments. He seems to say this because they were probably wavering, even though they had already believed, or were living badly and carelessly, saying at the same time: be vigilant. It is impossible to say that if we have lived negligently, or have fallen away from the faith, we will be baptized again, will again receive the opportunity to be washed from sins and be deemed worthy of the very same things we were deemed worthy of before. You are deceived, he says, reasoning in this way.
Heb. 6:3. And this we will do, if God permits.
"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.
And at the same time He teaches us here that we should make everything dependent on His will and that even in unquestionably good deeds we should not trust our own judgment and our own strength. The Apostle Jude also clearly persuades us of this same thing.
Heb. 6:4. For it is impossible — those who were once enlightened,
He did not say "unprofitable," or "unseemly," but "impossible," so that he drove them to despair regarding the hope of a second baptism.
Heb. 6:4. and having tasted the heavenly gift,
That is, the forgiveness of sins. For no one is able to give this, except God alone.
Heb. 6:4. and have become partakers of the Holy Spirit,
After the remission of sins follows the communion of the Holy Spirit: for He does not dwell in a body burdened with sins. And the Holy Spirit was communicated through the laying on of hands, as was also said above.
Heb. 6:5. and have tasted the good word of God
He did not say directly what this is, but of course he gives us to understand that he says this about every spiritual teaching.
Heb. 6:5. Powers of the age to come,
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.
Heb. 6:6. and having fallen away, to renew them again unto repentance,
That is, through repentance. What is this? Is repentance really rejected? By no means. But rather, renewal through a second baptism. For renewal is the effect of baptism alone, as the prophet also says: "your youth is renewed like the eagle's" (Ps. 103:5); whereas the effect of repentance consists in this, that it frees from the old state and makes strong. But it cannot restore to the former brightness. For in baptism everything was the work of grace. Therefore by "repentance," he says, he means precisely baptism. For first everyone repents of their former life, then is baptized, as he himself said above: "conversion from dead works." And from what follows it is clear that he rejects a second baptism.
Heb. 6:6. "when they crucify to themselves the Son of God again"
Baptism is the cross. "Our old man is crucified with Him," and "we are united with Him in the likeness of His death." And again: "we are buried with Him through baptism." For just as Christ died on the cross in the flesh, so we in baptism die to sin. Therefore, whoever is baptized a second time crucifies Christ a second time, insofar as it is in his power. But this is absurd. For He died once and rose again, and "death no longer has dominion over Him" (cf. Rom. 6:4–9). Thus, there is no second baptism, just as there is no second cross. For what would prevent there being a third, and a fourth, and so on to infinity? He did not simply say "they crucify again" and stop there; but he added "in themselves," to show that we, living our lives carelessly on the assumption that there exists another baptism, do everything as though we ourselves were sustaining within ourselves this wicked opinion.
Heb. 6:6. And they mocked Him.
That is, they triumph over, they put to shame. This can be understood in two ways: either that those who crucified the Lord devised at that time such a manner of death for His disgrace, one that was obviously accursed and shameful, and appointed for evildoers; or that Christ, having been crucified once, is in subsequent time confessed to be immortal. Therefore, the one who crucifies Him a second time makes this confession false, which brings dishonor to Christ, who tasted death only once and thereafter is immortal. Thus, the impossibility of this matter is confirmed in two ways: first, because one who was deemed worthy of such blessings and squandered them all is no longer worthy to enjoy those same blessings again; and second, even more so, because it is impossible for the Son of God to be crucified again.
Heb. 6:7. The earth, having drunk the rain that often falls upon it
By "earth" he calls the soul, and by "rain" – teaching, as also in another place: "I will command the clouds," says God, "not to pour... rain" upon the vineyard (Isa. 5:6). And again: "the river of God is full of water" (Ps. 65:10), that is, he who has received from God the gift of teaching others is filled with waters from above, or gifts. Here he gives to understand that they both received and drank the word, and were often deemed worthy of it, and nevertheless did not profit from it, which he also said above: "by this time you ought to be teachers" (Heb. 5:12).
Heb. 6:7. and producing vegetation, useful
A life filled with virtue, that is. For there is nothing so useful, that is, becoming and desirable, as purity of life.
Heb. 6:7. for those for whom it is also cultivated,
"Grass," he says, that is, a virtuous life, the earth brings forth for those for whom it is cultivated, and for them it is "useful": for those very ones, bearing virtue, will enjoy it. Some understood "for them" as meaning: for the teachers; for indeed, good conduct is cultivated by them, so that they are partakers in the virtue of their students.
Heb. 6:7. receives blessing from God;
Here he silently rebukes the Greeks, who attribute the growing of fruits to the power of the earth. And it is not even the hands of the farmer that produce the fruits, but everything, he says, is the work of God: He Himself blesses and gives abundance of fruits.
Heb. 6:8. but that which bears thorns and thistles
He did not say "producing growth," as he said above concerning "vegetation," but "bringing forth," as if to say — expelling and casting out a certain excess. "Thorns and thistles" are the cares of life, the deceitfulness of riches, and in general every sin, as David also says: "I became a sufferer when a thorn was driven into me" (Ps. 31:4). A thorn does not simply enter but is driven in, and if we have not pulled it all out but a little of it remains, it causes great pain and requires treatment and care. But there is also the thistle: wherever you touch it, it wounds, and everywhere it is unpleasant — on earth it brings disgrace, and in the age to come especially so.
Heb. 6:8. Worthless and close to a curse,
He said that good land is blessed by God; but the unfruitful – he did not simply say: cursed, but "near to a curse," so that they would not despair. For whoever is "near a curse" can also be far from it.
Heb. 6:8. Whose end is burning.
And this, so that we would not despair. For he did not say: the earth will be burned, but "whose end is burning," that is, if it remains fruitless to the end. Thus, it is possible to avoid fruitlessness and burn away the thorns, and become useful, and be deemed worthy of blessing.
Heb. 6:9. But concerning you, beloved, we are confident of better things, and things that accompany salvation, even though we speak in this way.
Having sufficiently rebuked and frightened them, he again consoles, so as not to make them completely careless. For whoever punishes a lazy person severely makes him even lazier. Therefore he says: I say this not because I have condemned you, and not because I consider you full of thorns, but because I fear lest this happen to you. And he did not say: we expect of you, but: "we hope," that is, we are in firm confidence concerning you, that you do not live this way, but better, and that you care for your own salvation, even though we expressed ourselves so strongly. So he says this either about their life, namely, that you are so thorny, or about the recompense, that you are not "near to cursing" and not to "burning," but a different recompense is appointed for you. Pay attention also to what follows.
Heb. 6:10. God is not unjust, that He should forget your work.
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. So it was not about you that I spoke what I spoke harshly, for I know that you are not worthy of condemnation.
Heb. 6:10. And the labor of love which you have shown toward His name, having ministered and continuing to minister to the saints.
He gives an important testimony about them, pointing not only to their deeds, but also to their deeds done with zeal. For to serve is a sign of zeal. He speaks of the love and mercy which they showed not merely to their brethren, but in the name of God. See what the greatest consolation is: that we do things not for people, but for God, as Christ also says in the Gospel: "you did it to Me" (Matt. 25:40). For whoever cares for the unrighteous for the sake of God's name does it for God. "The saints," that is, the faithful. For every believer is holy, even if he be a layperson. "For the unbelieving husband," he says, "is sanctified by the believing wife, and the unbelieving wife is sanctified by the believing husband" (1 Cor. 7:14). Thus, faith here produces sanctification. Therefore, let us be attentive not only to monastics as to saints, but also to laypeople: the former, of course, are holy both in faith and in life, but laypeople too are holy in faith, and many also in life. See how he comforts them. For having said "having served," he did not stop, but added "and serving," that is, even now you are doing the same thing.
Heb. 6:11. But we desire that each one of you show the same diligence for the full assurance of hope until the end,
As if in response to someone's question: "Why did you say this, Paul, if you did not wish to punish us?" — he says that he said this desiring that you would conduct yourselves well in the future also; not condemning you for the past, but being concerned about the future. And he did not say "I want," which would indicate a teacher's authority, but "I desire," which is characteristic of fatherly love. For I do not desire this merely in words, but my soul burns for you. Understand the expression "I desire" in this way. And not simply for you collectively, but for each one individually: so he cared for all, both small and great, and knew them all. That they might show "full assurance of hope," that is, that they might display complete and perfect hope and not be troubled. See how he does not strike directly and does not say: you have despaired and have not yet come to your senses, but speaks as if to say: I want you to always be diligent, and to be in the future what you are now.
Heb. 6:12. that you may not become sluggish,
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. For just as inactivity and immobility harm the body, so also the lack of exercise in good deeds makes the soul too negligent.
Heb. 6:12. But imitated those who through faith and patience inherit the promises.
Above he reminded them of the virtues they formerly possessed, setting before them an example from their own deeds. Now he leads them up to the patriarch Abraham. Lest they think that, as unworthy of any word, they have been forgotten and abandoned by God, he points out that living a life amid trials is the lot of especially illustrious men, and that God dealt in this way with great men. For if He had immediately given what He promised, their faith could not have been revealed; but now He delays the fulfillment so that through patience their faith might be made manifest. For faith in the One who promised becomes evident when someone, not receiving what was promised for a long time, nevertheless believes that he will receive it and does not despair. Therefore I express these reproaches to you in order to restore you and so that you might "imitate those who through faith and patience inherit the promises." And who these men are, he explains further. But notice how he placed faith first, then patience, because patience proceeds from faith. For whoever does not believe that the One who promised will assuredly give, that person will not be patient either.
Heb. 6:13. God, making a promise to Abraham, since He could swear by no one greater, swore by Himself,
Heb. 6:14. saying: Surely blessing I will bless you and multiplying I will multiply you. (Cf. Gen. 22:16–17)
Since there were many who inherited the promises by faith, he has for now passed over all the rest, leaving them for later, and recalls only Abraham, both because of the importance of his person, and especially because he both was deemed worthy of and received the promise. And by this he also shows that one must not give in to faintheartedness, but hope in God, Who customarily does not fulfill a promise quickly, but after a long time. And when did God "swear by Himself"? Either in the very words in which He says: "I have sworn by Myself." Or perhaps someone might say that in the word "truly" is contained God's oath by Himself; for "truly" means "in truth." This is nothing other than an affirmation of truth; but who can truth be other than God? So too the Lord in the Gospel, saying: "Truly, truly, I say to you" (e.g., John 6 and others), swears with this very same oath; He swears by Himself, just as the Father does, since He has no one higher by whom to swear. However, some have thought that the Son Himself was the one then conversing with Abraham; for Scripture says: "the Angel said to Abraham" (Gen. 18). But in no way, they say, could the Father be an Angel, but the Son is the Angel of great counsel.
Heb. 6:15. And so Abraham, having patiently endured, obtained 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"? He is not speaking of the same thing here and there; rather, here he speaks of earthly promises, which Abraham received after a long time, while there he speaks of heavenly ones, which he had not yet received. Nevertheless, both—what he received and what he had not yet received—serve as consolation for the fainthearted: the one because we too shall receive if we show patience, the other because if the one who attained perfection so many years before has not yet received, then we are exceedingly foolish to be indignant that we have not yet received. Notice how he said "having patiently endured, he received what was promised," in order to show the great power of patience, and that the promise alone did not accomplish everything, but patience as well. Here he also instills fear in them, making clear by way of the opposite that faintheartedness hinders the fulfillment of the promise. And this is what happened in the wilderness with the ancient people, who grew fainthearted and utterly failed to receive the promise. So then, someone may ask: why did the saints, having endured long, not receive, as it says at the end of the epistle? They will certainly receive. But the murmurers among the people neither received nor will receive.
Heb. 6:16. For men swear by the greater, and an oath for confirmation is for them an end of all dispute.
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.
Heb. 6:17. Therefore (ἐν ᾧ) God also, wishing to show more abundantly to the heirs of the promise the immutability of His will, interposed an oath,
That is, precisely because an oath gives people full assurance, God also swears. Or, "therefore," instead of: in that He swore, he says, God by Himself, He abundantly proved to us that He will in every way and immutably fulfill what He promised. For although God ought to have been believed even without an oath, nevertheless He condescends for our sake and looks not to His own dignity, but, in order to convince us, permits unworthy things to be said about Himself. For we who are faithful, blessed in his seed, which is Christ, are heirs of the promise. See how even then he says that the Son is the mediator between God and men. For by Himself, as the Word, God and Father swore.
Heb. 6:18. So that in two immutable things, in which it is impossible for God to lie,
What kind and what kind? Both by the fact that He simply spoke and promised, and by the fact that He joined an oath to the promise. Since among people that which is confirmed with an oath is considered more trustworthy, God also joined one. "In which," instead of "from them" — from these two things the promise is most trustworthy, and "it is impossible for God to lie." Therefore, just as He swore for our sake, even though it is unworthy of Him to swear, so also understand that He "learned from the things which He suffered" (Heb. 5:8). For people also consider more trustworthy that which is known from experience.
Heb. 6:18. We who have fled for refuge might have strong consolation, to lay hold upon the hope set before us,
That is, great consolation and encouragement. This is said not so much in relation to Abraham as in relation to us who have fled to Him, that is, who have placed our hope in Him. In what then do we have encouragement? In holding fast (κρατήσοα) to "the hope set before us": that is, that we, on the basis of what was given to Abraham, would be convinced also regarding the promises concerning us, and would not doubt regarding the future and heavenly blessings for which we hope; on the contrary, that we would firmly and securely hold fast to this hope and not lose it. For the promise to Abraham is a promise to us as well, and preeminently to us who have believed in Christ, as was said above.
Heb. 6:19. Hope, which is for the soul like an anchor (ἄγκυραν), safe and firm.
We have this hope as an anchor. For just as an anchor gives stability to ships during a storm, so too hope makes firm and patient those who waver under the influence of temptations. He did not simply say "anchor," but "sure and steadfast." For there is an anchor that does not preserve the stability of a ship, either when it is damaged or when it is too light. Quite rightly he recalled not a foundation, but an anchor: because a foundation applies to people who are very firm and wise, whereas an anchor applies to those undergoing a storm, which is what they were, being buffeted by temptations.
Heb. 6:19. And enters into the innermost place beyond the veil,
Above he said: hope, for what we hope for will come to pass. Now, assuring more perfectly, he says that we already possess this in hope. For hope, having entered within heaven, has brought it about that we are already at the promised blessings, even though we are still on earth, even though we have not yet received them. Such power does hope have, that it makes the earthly into the heavenly. But just as in the Old Testament the veil separated the Holy of Holies from the rest of the tabernacle, so too heaven is for us a veil separating the earthly from the most divine and supraheavenly.
Heb. 6:20. where Jesus entered as a forerunner for us,
Having said that our hope ascends to heaven, he confirms what was said by attesting it with deeds. For He too, Christ, entered; and not simply entered, but entered as a forerunner, that is, as if persuading us that we too must enter. For a forerunner goes ahead of someone following after him, and the distance between the forerunner and those following after him is not great at all, just as between John and Christ. Therefore do not be troubled: soon we too shall enter there, where our forerunner is. But he was not satisfied with saying "forerunner," but added also "for us," for greater persuasiveness, as if saying: He Himself had no need to enter there, for why would He, when He is God? But just as He assumed flesh for our sake, so too for our sake He entered within heaven, in order to open the way for us. Therefore we ourselves shall necessarily enter as well. Or the expression "for us" means: to intercede for us before the Father, just as the high priest entered the Holy of Holies once a year, praying for the people.
Heb. 6:20. Having become a High Priest forever according to the order of Melchizedek.
And this is the greatest consolation: if our High Priest is in heaven, then He is also far superior to the Jewish high priests, namely: in the manner of appointment, for He is not after the order of those, but "after the order of Melchizedek"; and in place and tabernacle, for He is on the mountain and in heaven; in covenant, for it concerns greater and more perfect blessings; and in permanence, for He is eternal, not temporary; and finally, in person, for He is the Son of God. Therefore do not lose heart. But all this is said of Christ according to the flesh, for according to the flesh He also became High Priest.