Hebrews 6:1. Therefore, leaving the principles— "Laying aside, comparatively speaking, the doctrines which were taught you when you were first initiated into Christianity." The apostle means what in the preceding chapter were called the elements, or first principles of the oracles of God, Hebrews 6:12.—Let us go on to perfection, τελειοτητα ; "To that state of knowledge, experience, and practice, to which "the following doctrines are designed to lead; searching with industry and diligence what the word of God has taught concerning Christ." The τελειοι, perfect, are opposed to babes in Christ. See ch. Hebrews 5:12. The foundation means, the doctrines taught men at first, in order to baptism into Christ. So St. Paul, As a wise master-builder, I have laid the foundation; 1Co 3:10 and in the next verse, Other foundation can no man lay, than that is laid, which is Jesus Christ.—Dead works are no where mentioned but in this epistle, in the present verse, and ch. Hebrews 9:14. St. James indeed speaks of faith without works as dead, ch. Hebrews 2:17, &c. by which he means, that it is useless to him who has it; but here dead works are such as are not only useless and unprofitable, but as lead to death. They are such as God will punish with death. All sin exposes men to God's justice, and the wages of sin is death. Romans 6:23.

Hebrews 6:2. The doctrine of baptisms,— Dr. Sykes and many others think the reason why the sacred writer speaks of baptisms in the plural number to be this: He writes to the Hebrews, who had not only several sorts of baptisms enjoined in and by the law, but who had had John, whom all looked upon and acknowledged, baptizing into the belief of one who was to come after him, and into a baptism of repentance. When a Jew was converted, he was baptized into the profession of Jesus's being the Messiah, he already believing in the other great preparative doctrines. When John made use of the rite of baptism to all such as became believers in the Messiah, who was soon to appear, he declared repentance to be necessary, as a preparatory work for all the blessings of the gospel: after this, our Saviour coming, declared the same, and baptized disciples in his own name, as being the Messiah himself actually come. When a Jewish disciple therefore was to be baptized, he was particularly to be instructed in the difference between the Jewish and Christianbaptisms; and hence the apostle speaks here of the doctrine of baptisms. Lord Barrington understands this of the baptism of water, and the effusion of the Holy Spirit, by which the first disciples amongthe Jews, and the first converts among the devout and idolatrous Gentiles were initiated. He also explains the laying on of hands, as referring to the immediate communication of the spiritual gifts by means of the apostles. These he thinks were first principles, as baptism was the first entrance into the church, and laying on of hands the great evidence of it; and so repentance and living faith include the whole of Christianity; and a resurrection and eternal judgment are the great motives leading men under the grace of God to embrace it. Of laying on of hands must be understood as if he had said what was the use and purport of this practice; for anciently they were wont to lay on hands as soon as the persons were baptized, to give them the Holy Ghost; Acts 8:17; Acts 19:5-6. Sometimes they used this ceremony to appoint persons to offices; Acts 6:6; Act 13:3 sometimes to heal, as Acts 9:12; Acts 9:17. This custom then being so variously applied to such different purposes, it was explained to the person to be initiated by baptism.

Hebrews 6:3. And this will we do, if God permit.— That is, "We will go on to teach those doctrines, with which a perfect Christian ought to be well acquainted;" this verse being in connection with the first clause of the first verse: and accordingly, the apostle goes on to represent Christianity in its highest beauty, usefulness, and glory. The next clause, if God permit, seems to have this force; "If God will give me an opportunity, and I am not prevented by your apostatizing from Christianity, before my epistle comes to our hands." When this verse is thus understood, the connection of it with the immediatelyfollowing verses is perfectlyclear, though otherwise very obscure; for by those verses he shews in whatcase he thought God would not permit him or give him an opportunity for this, or reason to expect success in his attempt.

Hebrews 6:4. For it is impossible, &c.— "For your apostacy would put an end to my expectation of doing any good to you; it being impossible for those who have been once thoroughly enlightened in the faith, &c." It is thought by some, that we ought to soften the termimpossible, and understand no more by it than this; that it is extremely difficult. But this interpretation may well be called in question, since, when our apostle speaks of the same case, without using the word here rendered impossible, he describes it in terms equivalent; setting it forth as desperate and remediless; ch. Hebrews 10:26, &c. Besides, the circumstances of the sin were so peculiar, that we need not wonder that it should be as remarkably distinguished in its dreadful consequences. See the end of the note on Hebrews 6:6. And have tasted of the heavenly gift, signifies the Holy Ghost sent down from heaven, and revealed in the heart; so that the believer becomes a partaker of the Divine Spirit, and consequently of the divine nature, stiled by our Saviour the gift of God, John 4:10. To taste this gift, is to perceive, to be sensible of the truth and power of such gift of God. Perhaps the word tasted, both here and in the next verse, is used by our apostle with a particular regard to the metaphor that he had used before, of food, or strong meat. To be thoroughly convinced and assured of the reality of our possession of this gift through Jesus Christ, is one of the strongest motives to make any one hold fast his profession. It may seem by the next expression as if every one who had embraced the first principles of Christ, or had been baptized into the Christian religion, had been partaker of some gift or other of the Holy Ghost; and in a large sense this may be admitted to be true: but if it be imagined that every Christian enjoyed some or other of the extraordinary gifts of the Spirit—such as healing the sick, casting out devils, speaking with tongues, and the like; this seems more than fairly can be inferred from the present text. For though, in some places, to partake of, signifies to have a portion or share with others in common; (see ch. Hebrews 2:14; Hebrews 3:1; Hebrews 3:14.) yet, if a person were convinced of the truth of the gospel, and converted to a saving experience of its power, by hearing the word preached, or by a careful study of the scriptures, accompanied with the aid of the Holy Spirit; or by seeing himself, or being fully satisfied of, the miraculous powers and assistances of the first preachers of the gospel, accompanied with the same divine grace; he might properly enough be said to be a partaker of the Holy Ghost. Instead of were once enlightened—were made partakers, some read, have been, &c. &c.

Hebrews 6:5. Tasted the good word of God,— That is, have been experimentally acquainted with the gospel, which through the spirit conveys to the believer remission of sins, justification, and sanctification here, and the promise to the faithful of a resurrection to eternal life hereafter. By the powers of the world to come, are meant, I believe, "the powerful or miraculous works ofthe Christian age;" God bearing them witness both with signs and wonders, and with diverse miracles, and the gifts of the Holy Ghost, ch. Hebrews 2:4. The world to come, or rather the age to come, signifies the age of the Messiah; which was to last till the finalconsummation of all things: it is the same with the world to come, ch. Hebrews 2:5. They who not only saw those great miracles whereby Christianity was confirmed, but were themselves empowered to work them, could not possibly have fuller evidence of the truth of it.

Hebrews 6:6. If they shall fall away,— Two things are here to be observed; First, That the apostle speaks of such as not only fell away or apostatized from the genuine experience of the Christian, but also from the very profession of Christianity. This appears, from what he presently adds, to set forth the aggravation of their guilt,—that they crucify to themselves the Son of God afresh, and put him to an open shame. It is therefore very unreasonable, for persons to give way to despair themselves, or to drive others to it, by applying this text to other, and even the grossest sins, when it only relates to the case of an absolute and complete apostacy. Secondly, As the same thing is spoken of again, ch. Hebrews 10:26, &c. it cannot be improper to compare the two places together, in order to a complete understanding of the apostle's design; and therefore from the other place we may explain this if: If they shall εκουσιως, WILFULLY fall away. We may observe further, that the word παραπεσοντας here used, not only signifies falling away, but "all sinning;" that is, all departing from the rule which ought to have been followed: and accordingly, the substantive παραπτωμα is commonly used for trespass or lapse. Here it signifies a total falling away from Christ; deserting the brethren, and withdrawing from religion in times of difficulty;—crimes hinted at toward the close of this epistle. To renew them to repentance, means inwardly to convince them again of the truth, and bring them afresh to an inward change and new birth. See Colossians 3:10. The apostle adds, seeing they crucify to themselves, &c. That is, "They treat Christ, as if they thought he deserved the sentence executed upon him; and thus they expose him to an open shame, and act as if they thought he deserved to be treated as he was." It may be inquired, why the apostle speaks so severely of the condition of such apostates. Now the reason of this may be taken, partly from the nature of the evidence which they rejected: the fullest and clearest evidence that God ever designed to give of the truth of Christianity, was the miraculous operations of the Spirit; and when men not only experienced the genuine power of Christianity, but were eye witnesses of the miracles wrought in those primitive times, and were themselves empowered to work them, and yet rejected all this evidence, they could have no further or higher means whereby they should be convinced; so that their case must in that respect be absolutely desperate. And, finally, this may be resolved into the righteous judgment of God against such men, for the heinous aggravated wickedness of which they are guilty. If, where men have not had the advantage of this highest evidence, but barely have rejected the love of the truth which they once enjoyed, God may, in many given cases, justly send them strong delusion, that they should believe a lie; there certainly must be much stronger reason for such a judicial proceeding of God against those who apostatized in the apostolic age, seeing their sin was so very great: and our author grounds this severe sentence upon the greatness of their sin, because they crucified the Son of God afresh, and put him to an open shame; and in the other place, because they do despight unto the Spirit of grace. See Parkhurst on the word Παραπιπτω .

Hebrews 6:7. For the earth which drinketh in the rain— By this comparison the manner of the apostle's reasoning appears evident: those who have been once enlightened, and have tasted the heavenly gift, &c. are steadily to persevere in their duties; in which case they are just like good soils, which, being well watered, constantly bring forth good fruit, and are very justly said to be blessed by God. See Genesis 27:27. On the other hand, those who fall away totally, are fitly comparedto barren and unfruitful lands, which produce nothing, or what is worse than nothing, briars and thorns. This is a state exceedingly bad, which is at present, and will finally be more so, cursed by God. See John 15:6. Matthew 13:40-42.Isaiah 24:5-6; Isaiah 24:5-6. Jeremiah 17:5-6.

Hebrews 6:9. But, beloved, &c.— This is exactly like St. Paul's way of closing and softening any thing that he had said which sounded terrible and dreadful. See for examples, 2 Thessalonians 2:13.Ephesians 4:20; Ephesians 4:20. Romans 8:9.

Hebrews 6:12. But followers of them, &c.— He means such holy Christians as had persevered in their sincere profession of Christ, as well as such other faithful believers as had lived in a just expectation of his coming, and were now in possession of the promises made to Abraham, which were fully accomplished. The apostle therefore encourages the Hebrews to be imitators of those who had gone before them in faith and hope, since they now saw all the promises made good, and those who perseveringly believed in Christ in possession of that which had been so long expected. Mr. Peirce explains this of the Gentiles who were converted to Christianity. If it be intended as a hint tostir up the Jews to emulation, as he supposes, it is certainly a very obscure one; for, comparatively, it is a low sense in which Christians, in this imperfect state, can be said to inherit the promises. "I rather think," says Dr. Doddridge, "it refers to all good men departed out of our world, whether in former or latter days, and under whatever dispensation they died." Taking it in this view, (which, I am fully persuaded, is just,) it will be, as several have observed, an unanswerable argument against the soul's continuing in a state of sleep during the intermediate period between death and the resurrection.

Hebrews 6:17. Wherein— Wherefore, or therefore: on which account. The word rendered confirmed, εμεσιτευσεν, signifies properly, as in the margin, interposed; and so it is rendered in many versions.

Hebrews 6:18. That by two immutable things,— "Namely, a promise and an oath, in each of which it is impossible for God to lie, we might have strong consolation, even we who in humble obedience to the gracious designs of his gospel, have fled for refuge to lay hold on the hope laid before us, the noble prize which that gospel proposes as the great object of our ambition and pursuit." Dr. Heylin observes, that the word παρακλησιν, rendered consolation, signifies incitement, and he observes, that the words in the next clause are figurative, yet clear, and highly instructive to those whom they concern; namely, they who have renounced the world, and its vain interests, and place all their happiness in being totally conformed to the will of God. The hope that this will one day be accomplished in them, is the refuge to which they necessarily fly: for withouthope the mind can have no rest; and these persons having withdrawn their hopes from secular interests, the hope of salvation (that is, conformity to the divine will,) is their only refuge. A firm adherence to this hope keeps them steadfast in the boisterous sea of temptations wherewith they are agitated; for so the metaphor is continued in the next verse: which hope we have as an anchor of the soul, both sure and steadfast, &c.