Apostasy in Hebrews 6:6

Verse to Examine

Hebrews 6:6

If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. (KJV = King James Version)

If they then deviate from the faith and turn away from their allegiance--[it is impossible] to bring them back to repentance, for (because, while, as long as) they nail upon the cross the Son of God afresh [as far as they are concerned] and are holding [Him] up to contempt and shame and public disgrace. (AMP = Amplified Version)

My thoughts on this verse before the study (below) is that those that fall away were "Never Saved" or "Born Again". They might have been "professors" (profess or confess openly) of faith in Jesus Christ but they did not have "possession" of saving faith. After reading the notes, word studies, and commentaries -- what is your thinking on this subject?

Click Here to Read About Saving Faith -- what it is and what it is not.
See Section IV

NOTES ON HEBREWS 6:6

The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed:

(1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief.

(2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance-do not belong here. The possibility of a fall is clearly assumed.

(3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.

(4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction.

(5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed.

He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power. Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, "renew unto repentance." God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's "Moral and Religious Aphorisms," Amer. ed., Vol. I., p. 191.
(from Vincent's Word Studies in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft)

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WORD STUDY
Hebrews 6:6

If they shall fall away kai (NT:2532) parapesontas (NT:3895). Literally, "and having fallen away." Compare pesee (NT:4098), "fall," Heb 4:11. Parapiptein (NT:3895), occurs only here in the New Testament. It means "to deviate, turn aside." Compare the Septuagint, Ezek 14:13; 15:8.

To renew them again palin (NT:3825) anakainizein (NT:340). The verb occurs only here in the New Testament. Anakainoun (NT:341), "to renew," 2 Cor 4:16; Col 3:10.

Seeing they crucify to themselves ... afresh anastaurountas (NT:388) heautois (NT:1438). In the Roman Classical use of the word, has only the meaning "up:" to nail "up" on the cross. Here in the sense of "anew," an idea for which Classical writers had no occasion in connection with crucifying.

(NOTE: Principal Edwards, "Expositor's Bible," explains, "they cannot be renewed after falling away if they persist in crucifying." Surely nothing could be farther from the writer's meaning.

Some of the older commentators, referring "renew them" to baptism, take "crucify" and "put to an open shame" as explanatory of anakainizein (NT:340), thus: "to renew them to repentance which would be a recrucifying." They refer to Paul's declaration, Rom 6:3, that in baptism is signified the crucifixion of the old man with Christ. If baptism were repeated, Christ would be recrucified. But Christ is not crucified in baptism; only "the old man.") Heautois (NT:1438), "for themselves." So that Christ is no more available for them. They declare that Christ's crucifixion has not the meaning or the virtue which they formerly attached to it.

The Son of God. Marking the enormity of the offence.

Put him to an open shame paradeigmatizontas (NT:3856). Occurs only here in the New Testament. Rarely in the Septuagint. Compare Num 25:4, "hang them up." From para (NT:3844), "beside," deiknunai (NT:1166), "to show or point out." To put something alongside of a thing by way of commending it to imitation or avoidance. "To make an example of;" thence, "to expose to public disgrace." Deigma (NT:1164) "example," only Jude 7. Deigmatizein (NT:1165), "to make a public show or example," Matt 1:19; Col 2:15.

WORD STUDY
Hebrews 6:6

and (then) fell away, it is impossible to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.

And then fell away kai (NT:2532) parapesontas (NT:3895). No "then" here, though the second aorist (effective) active participle of parapiptoo (NT:3895), an old verb, to fall beside (aside), means that. Only here in the New Testament. In Gal 5:4 we have tees (NT:3588) charitos (NT:5485) exepesate (NT:1601), (Paul means: ye fell out of grace, to law).

It is impossible to renew them again adunaton (NT:102) palin (NT:3825) anakainizein (NT:340). The adunaton (NT:102) (impossible) comes first in Heb 6:4 without estin (NT:2076) (is) and there is no "them" in the Greek. There are three other instances of adunaton (NT:102) in Hebrews (Heb 6:18; 10:4; 11:6). The present active infinitive of anakainizoo (NT:340) (a late verb, ana (NT:303), kainos (NT:2537), here only in the New Testament, but anakainooo (NT:341), 2 Cor 4:16; Col 3:10) with adunaton (NT:102) bluntly denies the possibility of renewal for apostates from Christ (cf. Heb 3:12-4:2). It is a terrible picture and cannot be toned down. The one ray of light comes in Heb 6:8-12, not here.

Seeing they crucify to themselves afresh anastaurountas (NT:388) heautois (NT:1438). Present active participle (accusative plural agreeing with tous (NT:3588) ... parapesontas (NT:3895)) of anastaurooo (NT:388), the usual verb for crucify in the old Greek so that [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 kai (NT:2532) paradeigmatizontas (NT:3856). Present active participle of paradeigmatizoo (NT:3856), a late verb from paradeigma (NT:3856) (example), to make an example of, and in bad sense to expose to disgrace. Simplex verb deigmatisai (NT:1165) in this sense in Matt 1:19.
(from Robertson's Word Pictures in the New Testament, Electronic Database. Copyright (c) 1997 by Biblesoft & Robertson's Word Pictures in the New Testament. Copyright (c) 1985 by Broadman Press)

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Commentary from Barnes' Notes
Hebrews 6:6

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

[If they shall fall away] literally, "and having fallen away." "There is no IF in the Greek in this place - "having fallen away." Dr. John P. Wilson. It is not an affirmation that any had actually fallen away, or that in fact they would do it; but the statement is, that "on the supposition that they had fallen away," it would be impossible to renew them again. It is the same as supposing a case which in fact might never occur: as if we should say, "had a man fallen down a precipice it would be impossible to save him," or "had the child fallen into the stream he would certainly have been drowned." But though this literally means, "having fallen away," yet the sense in the connection in which it stands is not improperly expressed by our common translation.

The Syriac has given a version which is remarkable, not as a correct translation, but as showing what was the prevailing belief in the time in which it was made,(probably the first or second century), in regard to the doctrine of the perseverance of the saints. "For it is impossible that they who have been baptized, and who have tasted the gift which is from heaven, and have received the spirit of holiness, and have tasted the good word of God, and the power of the coming age, should again sin, so that they should be renewed again to repentance, and again crucify the Son of God and put him to ignominy."

The word rendered "fall away" means properly "to fall near by anyone;" "to fall in with or meet;" and thus to fall aside from, to swerve or deviate from; and here means undoubtedly to "apostatize from," and implies an entire renunciation of Christianity, or a going back to a state of Judaism, paganism, or sin.

The Greek word occurs nowhere else in the New Testament. It is material to remark here that the apostle does not say that any true Christian ever had fallen away.

He makes a statement of what would occur on the supposition that such a thing should happen - but a statement may be made of what would occur on the supposition that a certain thing should take place, and yet it be morally certain that the event never would happen. It would be easy to suppose what would happen if the ocean should overflow a continent, or if the sun should cease to rise, and still there be entire certainty that such an event never would occur.

[To renew them again] Implying that they had been before renewed, or had been true Christians. The word "again" - palin (NT:3825) - supposes this; and this passage, therefore, confirms the considerations suggested above, showing that they were true Christians who were referred to. They had once repented, but it would be impossible to bring them to this state "again."

This declaration of course is to be read in connection with the first clause of Heb 6:4,

"It is impossible to renew again to repentance those who once were true Christians should they fall away." I know of no declaration more unambiguous than this. It is a positive declaration. It is not that it would be very difficult to do it; or that it would be impossible for man to do it, though it might be done by God; it is an unequivocal and absolute declaration that it would be utterly impracticable that it should be done by anyone, or by any means; and this, I have no doubt, is the meaning of the apostle. Should a Christian fall from grace, he "must perish." HE NEVER COULD BE SAVED. The reason of this the apostle immediately adds.

[Seeing] This word is not in the Greek, though the sense is expressed. The Greek literally is, "having again crucified to themselves the Son of God." The "reason" here given is, that the crime would be so great, and they would so effectually exclude themselves from the only plan of salvation, that they could not be saved.

There is but one way of salvation. Having tried that, and then renounced it, how could they then be saved?

The case is like that of a drowning man. If there was but one plank by which he could be saved, and he should get on that and then push it away and plunge into the deep, he must die. Or if there was but one rope by which the shore could be reached from a wreck, and he should cut that and cast it off, he must die. Or if a man were sick, and there was but one kind of medicine that could possibly restore him, and he should deliberately dash that away, he must die. So in religion. There is "but one" way of salvation. If a man deliberately rejects that, he must perish.

[They crucify to themselves the Son of God afresh] Our translators have rendered this as if the Greek were - anastaurountas (NT:388) palin (NT:3825) - "crucify again," and so it is rendered by Chrysostom, by Tyndale, Coverdale, Beza, Luther, and others. But this is not properly the meaning of the Greek. The word anastaurooo (NT:388) - is an "intensive" word, and is employed instead of the usual word "to crucify" only to denote "emphasis." It means that such an act of apostasy would be equivalent to crucifying him in an aggravated manner.

Of course this is to be taken "figuratively." It could not be literally true that they would thus crucify the Redeemer. The meaning is, that their conduct would be "as if" they had crucified him; it would bear a strong resemblance to the act by which the Lord Jesus was publicly rejected and condemned to die. The act of crucifying the Son of God was the great crime which outpeers any other deed of human guilt. Yet the apostle says that should they who had been true Christians fall away and reject him, they would be guilty of a similar crime. It would be a public and solemn act of rejecting him. It would show that if they had been there they would have joined in the cry "crucify him, crucify him." The "intensity and aggravation" of such a crime perhaps the apostle meant to indicate by the intensive or emphatic ana (NT:303) in the word anastaurountas (NT:388). Such an act would render their salvation impossible, because:

(1) the crime would be aggravated beyond that of those who rejected him and put him to death-for they knew not what they did; and

(2) because it would be a rejection of the only possible plan of salvation after they had had experience of its power and known its efficacy.

The phrase "to themselves," Tyndale readers, "as concerning themselves." Others, "as far as in them lies," or as far as they have ability to do. Others, "to their own heart." Probably Grotius has suggested the true sense. "They do it for themselves. They make the act their own. It is as if they did it themselves; and they are to he regarded as having done the deed." So we make the act of another our own when we authorize it beforehand, or approve of it after it is done.

[And put him to an open shame] Make him a public example; or hold him up as worthy of death on the cross; see the same word explained in the notes on Matt 1:19, in the phrase "make her a public example."

The word occurs nowhere else in the New Testament. Their apostasy and rejection of the Saviour would be like holding him up publicly as deserving the infamy and ignominy of the cross. A great part of the crime attending the crucifixion of the Lord Jesus, consisted in exhibiting him to the passing multitude as deserving the death of a malefactor. Of that sin they would partake who should reject him, for they would thus show that they regarded his religion as an imposture, and would in a public manner hold him up as worthy only of rejection and contempt.

Such, it seems to me, is the fair meaning of this much-disputed passage - a passage which would never have given so much perplexity if it had not been supposed that the obvious interpretation would interfere with some prevalent articles of theology. The passage "proves" that if true Christians should apostatize, it would be impossible to renew and save them. If then it should be asked whether I believe that any true Christian ever did, or ever will fall from grace, and wholly lose his religion, I would answer unhesitatingly, NO!

If then it be asked what was the use of a warning like this, I answer:

(1) it would show the great sin of apostasy from God if it were to occur. It is proper to state the greatness of an act of sin, though it might never occur, in order to show how it would be regarded by God.

(2) Such a statement might be one of the most effectual means of preserving from apostasy. To state that a fall from a precipice would cause certain death, would be one of the most certain means of preserving one from falling; to affirm that arsenic would be certainly fatal, is one of the most effectual means of preventing its being taken; to know that fire certainly destroys, is one of the most sure checks from the danger.

Thousands have been preserved from going over the Falls of Niagara by knowing that there would be no possibility of escape; and so effectual has been this knowledge that it has preserved all from such a catastrophe, except the very few who have gone over by accident. So in religion. The knowledge that apostasy would be fatal, and there could be no hope of being of the danger than all the other means that could be used. If a man believed that it would be an easy matter to be restored again should he apostatize, he would feel little solicitude in regard to it; and it has occurred in fact, that they who suppose that this may occur, have manifested little of the care to walk in the paths of strict religion, which should have been evinced.

(3) It may be added, that the means used by God to preserve his people from apostasy, have been entirely effectual. There is no evidence that one has ever fallen away who was a true Christian, (compare John 10:27-28, and 1 John 2:19); and to the end of the world it will be true that the means which he uses to keep his people from apostasy will not in a single instance fail.

(This view seems not opposed to the doctrine of the saint's perseverance. It professes indeed, to meet the objection usually raised from the passage, if not in a new mode, yet in a mode different from that commonly adopted by orthodox expositors. Admitting that TRUE Christians are intended, it is asserted only, that if they SHOULD fall, their recovery would be impossible, It is not said that they ever HAVE fallen or WILL fall. "The apostle in thus giving judgment on the case, if it should happen, does not declare that it actually does." And as to the use of supposing a case which never can occur, it is argued that means are constantly used to bring about what the decree or determination of God had before rendered certain. These exhortations are the means by which perseverance is secured.

Yet it may be doubted, whether there be anything in the passage to convince us, that the apostle has introduced an "impossible" case. He seems rather to speak of what "might" happen, of which there was "danger." If the reader incline to this view, he will apply the description to professors, and learn from it how far these may go, and yet fall short of the mark.

But how would this suit the apostle's design? Well. If "professors" may go "so far," how much is this fact suited to arouse ALL to vigilance and inquiry. We, notwithstanding our gifts and "apparent" graces, may not be "true" Christians, may, therefore, not be "secure," may fall away and sink, under the doom of him whom it is impossible to renew. And he must be a very exalted Christian indeed, who does not occasionally find need of inquiry, and examination of evidences.

Certainly, the whole passage may be explained in perfect consistency with this application of it. Men may be enlightened, that is, well acquainted with the doctrines and duties of the Christian faith; may have tasted of the heavenly gift, and been made partakers of the Holy Spirit in his miraculous influences, which many in primitive times enjoyed, without any sanctifying virtue; may have tasted the good word of God, or experienced impressions of affection and joy under it, as in the case of the stony ground hearers; may have tasted the powers of the world to come, or been influenced by the doctrine of a future state, with its accompanying rewards and punishments; and yet not be "true" Christians. "All these things, except miraculous gifts, often take place in the hearts and consciences of people in these days, who yet continue unregenerate. They have knowledge, convictions, fears, hope, joys, and seasons of apparent earnestness, and deep concern about eternal things; and they are endued with such gifts, as often make them acceptable and useful to others, but they are not truly "humbled;" they are not "spiritually minded;" religion is not their element and delight" - Scott.

It should be observed, moreover, that while there are many "infallible" marks of the true Christian, none of these are mentioned in this place. The persons described are not said to have been elected, to have been regenerated, to have believed, or to have been sanctified.

The apostle writes very differently when describing the character and privileges of the saints, Rom 8:27,30. The succeeding context, too, is supposed to favor this opinion. "They (the characters in question) are, in the following verses, compared to the ground on which the rain often falls, and beareth nothing but thorns and briars.

But this is not so with true believers, for faith itself is an herb special to the enclosed garden of Christ. And the apostle afterward, discoursing of true believers doth in many particulars distinguish them from such as may be apostates, which is supposed of the persons here intended. He ascribeth to them, in general, better things. and such as accompany salvation. He ascribes a work and labor of love, asserts their preservation, etc." - Owen.

Our author, however, fortifies himself against the objection in the first part of this quotation, by repeating and applying at verse 7. his principle of exposition. "The design," says he, "is to show, that if Christians should be come like the barren earth, they would be cast away and lost." Yet the attentive reader of this very ingenious exposition will observe, that the author has difficulty in carrying out his principles, and finds it necessary to introduce the "mere" professor ere he has done with the passage. "It is not supposed," says he, commenting on the 8 th verse, "that a true Christian will fall away and be lost, but we may remark, that there are many professed Christians who seem to be in danger of such ruin.

Corrupt desires are as certainly seen in their lives, as thorns on a bad soil. Such are nigh unto cursing. Unsanctified, etc., there is nothing else which can be done for them, and they must be lost. What a thought!" Yet that the case of the professor in danger cannot very consistently be introduced by him, appears from the fact, that such ruin as is here described is suspended on a condition which never occurs. It happens "only" if the "Christian" should fall. According to the author, it is not here denounced "on any other supposition." As then true Christians cannot fall, the ruin never can occur "in any case whatever." From these premises we "dare not" draw the conclusion, that any class of professors will be given over to final impenitence.

As to what may be alleged concerning the "apparent" sense of the passage, or the sense which would strike "the mass of readers;" every one will judge according to the sense which himself thinks most obvious. Few perhaps would imagine that the apostle was introducing an impossible case. Nor does the "connection" stand much in the way of the application to professors. In addition to what has already been stated, let it be further observed, that although the appropriate exhortation to awakened, yet unconverted persons would be, "to become converted; not to warn them of the danger of falling away;" yet the apostle is writing to the Hebrews at large, is addressing a body of professing Christians, concerning whom he could have no infailible assurance that "all of them" were true Christians.

Therefore, it was right that they should be warned in the way the apostle has adopted. The objection leaves out of sight the important fact that the "exhortations and warnings addressed to the saints in Scripture are addressed to mixed societies, in which there may be hypocrites as well as believers." Those who profess the faith, and associate with the church, are addressed without any decision regarding state. But the very existence of the warnings implies a fear that there may be some whose state is not safe. And "all," therefore, have need to inquire whether this be their condition. How appropriate then such warnings.

This consideration, too, will furnish an answer to what has been alleged by another celebrated transatlantic writer, namely, "that whatever may be true in the divine purposes as to the final salvation of all those who are once truly regenerated. and this doctrine I feel constrained to admit, yet nothing can be plainer, than that the sacred writers have every where addressed saints in the same manner as they would address those whom they considered as constantly exposed to fall away and to perish forever." Lastly. The phraseology of the passage does not appear to remove it out of all possible application to "mere" professors. It has already been briefly explained in consistency with such application.

There is a difficulty, indeed, connected with the phrase, palin (NT:3825) anakainizein (NT:340) eis (NT:1519) metanoian (NT:3341), "again" to renew to repentance; implying, as is said, that they, to whom reference is made, had been renewed "before." But what should hinder this being understood of "reinstating in former condition," or in possession of former privilege; Bloomfield supposes, there may be an allusion to the non-reiteration of baptism, and Owen explains the phrase of bringing them again into a state of profession by a second renovation, and a second baptism, as a pledge thereof. The renewing he understands here "externally" of a solemn confession of faith and repentance, followed by baptism. This, says he, was their anakainismos (NT:340), their renovation. It would seem then that there is nothing in the phrase to prevent its interpretation on the same principle that above has been applied to the passage generally.)
(from Barnes' Notes, Electronic Database. Copyright (c) 1997 by Biblesoft)

Commentary from Barnes' Notes on Hebrews 6:4-5 in Red Box at end of the Matthew Henry Commentary.

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Commentary From JF Brown
Hebrews 6:6

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

If, [kai (NT:2532) parapesontas (NT:3895)] - 'And (yet) have fallen away' (cf. a less extreme declension, Gal 5:4). Here a total apostasy is meant. The Hebrews had not yet so fallen away; but he warns them that such would be the end of retrogression, if, instead of 'going on to perfection,' they should need to learn again the first principles (Heb 6:1).

To renew them again. "Once" (Heb 6:4) already made anew, now they need 'renewal' over "again."
Crucify to themselves - 'are crucifying to themselves' Christ, instead of crucifying the world unto them by the cross of Christ (Gal 6:14). So Heb 10:29.

The Son of God - His dignity marks the heinousness of their offence.

Put him to an open shame, [paradeigmatizontas (NT:3856)] - 'make a public example of' Him, as of a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly: they virtually crucify again the Son of God: 'they tear Him out of their hearts, where He fixed His abode, and exhibit Him to the open scoffs of the world as something powerless and common' (Bleek in Alford).

The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of the lapsed.

The Catholic Church always opposed this, and re-admitted them on repentance, without re-baptism.

Persons may be in some sense 'renewed' yet fall away finally; for "renew ... again" implies that they have been ONCE RENEWED; but not that 'the elect' can fall away (John 10:28). A temporary faith is possible, without one thereby being of the elect (Mark 4:16-17; John 8:31,35; 15:2,5-6).

God's grace is not limited, as if it were "impossible" for God to reclaim even such a rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, yet now rejecting it: there cannot possibly be new means for their renewal afresh: the means provided by God's love they now, after experience of them, deliberately and continuously reject: their conscience being seared, "twice dead" (Jude 12), they are past hope, except by a miracle of God's grace. 'It is the curse of evil eternally to propagate evil.

The bar to repentance is in the apostate's present attitude toward God, not in his past history, nor in God's attitude toward him. He who abides not in the Christian experiences which he had objectively, was, at the very time when he had them, not subjectively true to them; otherwise, on the principle, "Whosoever hath, to him shall be given, and he shall have more abundance" (Matt 13:12), he would have abided in them, and not have fallen away' (Tholuck).

Such a one was never a Spirit-led disciple of Christ (See Romans 8:14-17).

The sin against the Holy Spirit, though similar, is not identical with this; for that may be committed by those outside the church (as in Matt 12:24,31-32); this, only by those inside. Click Here to Read about this sin.
(from Jamieson, Fausset, and Brown Commentary, Electronic Database. Copyright (c) 1997 by Biblesoft)

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from Matthew Henry's Commentary on the Whole Bible: New Modern Edition

Hebrews 6:1-8

First principles

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, v. 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, v. 4, 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, v. 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.

(from Matthew Henry's Commentary on the Whole Bible: New Modern Edition, Electronic Database. Copyright (c) 1991 by Hendrickson Publishers, Inc.)

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