Have their senses exercised - The word αισθητηρια signifies the different organs of sense, as the eyes, ears, tongue, and palate, nose, and finger ends, and the nervous surface in general, through which we gain the sensations called seeing, hearing, tasting, smelling, and feeling. These organs of sense, being frequently exercised or employed on a variety of subjects, acquire the power to discern the various objects of sense: viz. all objects of light; difference of sounds; of tastes or savours; of odours or smelling; and of hard, soft, wet, dry, cold, hot, rough, smooth, and all other tangible qualities.
There is something in the soul that answers to all these senses in the body. And as universal nature presents to the other senses their different and appropriate objects, so religion presents to these interior senses the objects which are suited to them. Hence in Scripture we are said, even in spiritual things, to see, hear, taste, smell, and touch or feel. These are the means by which the soul is rendered comfortable, and through which it derives its happiness and perfection.
In the adult Christian these senses are said to be γεγυμνασμενα, exercised, a metaphor taken from the athlete or contenders in the Grecian games, who were wont to employ all their powers, skill, and agility in mock fights, running, wrestling, etc., that they might be the better prepared for the actual contests when they took place. So these employ and improve all their powers, and in using grace get more grace; and thus, being able to discern good from evil, they are in little danger of being imposed on by false doctrine, or by the pretensions of hypocrites; or of being deceived by the subtleties of Satan. They feel that their security depends, under God, on this exercise - on the proper use which they make of the grace already given them by God. Can any reader be so dull as not to understand this?
Introduction
We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, [Heb 6:1-3]. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, [Heb 6:4-6]. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, [Heb 6:7], [Heb 6:8]. The apostle's confidence in them, and his exhortation to diligence and perseverance, [Heb 6:9-12]. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, [Heb 6:13-18]. Hope is the anchor of the soul, and enters within the veil, [Heb 6:19], [Heb 6:20].
Verse 1
Therefore - Because ye have been so indolent, slow of heart, and have still so many advantages.
Leaving the principles of the doctrine of Christ - Ceasing to continue in the state of babes, who must be fed with milk - with the lowest doctrines of the Gospel, when ye should be capable of understanding the highest.
Let us go on unto perfection - Let us never rest till we are adult Christians - till we are saved from all sin, and are filled with the spirit and power of Christ.
The words τον της αρχης· του Χριστου λογον might be translated, The discourse of the beginning of Christ, as in the margin; that is, the account of his incarnation, and the different types and ceremonies in the law by which his advent, nature, office, and miracles were pointed out. The whole law of Moses pointed out Christ, as may be seen at large in my comment on the Pentateuch; and therefore the words of the apostle may be understood thus: Leave the law, and come to the Gospel. Cease from Moses, and come to the Messiah.
Let us go on unto perfection. - The original is very emphatic: Επι την τελειοτητα φερωμεθα· Let us be carried on to this perfection. God is ever ready by the power of his Spirit, to carry us forward to every degree of light, life, and love, necessary to prepare us for an eternal weight of glory. There can be little difficulty in attaining the end of our faith, the salvation of our souls from all sin, if God carry us forward to it; and this he will do if we submit to be saved in his own way, and on his own terms. Many make a violent outcry against the doctrine of perfection, i.e. against the heart being cleansed from all sin in this life, and filled with love to God and man, because they judge it to be impossible! Is it too much to say of these that they know neither the Scripture nor the power of God? Surely the Scripture promises the thing; and the power of God can carry us on to the possession of it.
Laying again the foundation of repentance - The phrase νεκρα εργα, dead works, occurs but once more in the sacred writings, and that is in [Heb 9:14] of this epistle; and in both places it seems to signify such works as deserve death - works of those who were dead in trespasses, and dead in sins; and dead by sentence of the law, because they had by these works broken the law. Repentance may be properly called the foundation of the work of God in the soul of man, because by it we forsake sin, and turn to God to find mercy.
Faith toward God - Is also a foundation, or fundamental principle, without which it is impossible to please God, and without which we cannot be saved. By repentance we feel the need of God's mercy, by faith we find that mercy.
But it is very likely that the apostle refers here to the Levitical law, which, in its painful observances, and awful denunciations of Divine wrath against every breach of that law, was well calculated to produce repentance, and make it a grievous and bitter thing to sin against God. And as to faith in God, that was essentially necessary, in order to see the end of the commandment; for without faith in him who was to come, all that repentance was unavailable, and all ritual observances without profit.
Verse 2
Of the doctrine of baptisms - "There were two things," says Dr. Owen, "peculiar to the Gospel, the doctrine of it and the gifts of the Holy Ghost. Doctrine is called baptism, [Deu 32:2]; hence the people are said to be baptized to Moses, when they were initiated into his doctrines, [1Cor 11:2]. The baptism of John was his doctrine, [Act 19:3]; and the baptism of Christ was the doctrine of Christ, wherewith he was to sprinkle many nations, [Isa 52:15]. This is the first baptism of the Gospel, even its doctrine. The other was the communication of the gifts of the Holy Ghost, [Act 1:5]; and this alone is what is intended by the laying on of hands; and then the sense will be the foundation of the Gospel baptisms, namely preaching and the gifts of the Holy Ghost."
I am afraid, with all this great man's learning, he has not hit the meaning of the apostle. As teaching is the means by which we are to obtain the gifts of the Holy Ghost, surely the apostle never designed to separate them, but to lead men immediately through the one to the possession of the other. Nor is the word baptism mentioned in the passage in Deuteronomy which he quotes; nor, indeed, any word properly synonymous. Neither βαπτισμος, baptism, ῥαντισμος, sprinkling, nor any verb formed from them, is found in the Septuagint, in that place. But the other proofs are sufficiently in point, viz. that by baptism in the other places referred to, doctrine or Teaching is meant; but to call Teaching one baptism, and the gifts of The Holy Ghost another baptism, and to apply this to the explanation of the difficulty here, is very far from being satisfactory.
I am inclined to think that all the terms in this verse, as well as those in the former, belong to the Levitical law, and are to be explained on that ground.
Baptisms, or immersions of the body in water, sprinklings, and washings, were frequent as religious rites among the Hebrews, and were all emblematical of that purity which a holy God requires in his worshippers, and without which they cannot be happy here, nor glorified in heaven.
Laying on of hands - Was also frequent, especially in sacrifices: the person bringing the victim laid his hands on its head, confessed his sins over it, and then gave it to the priest to be offered to God, that it might make atonement for his transgressions. This also had respect to Jesus Christ, that Lamb of God who takes away the sins of the world.
The doctrine also of the resurrection of the dead and of eternal judgment, were both Jewish, but were only partially revealed, and then referred to the Gospel. Of the resurrection of the dead there is a fine proof in [Isa 26:19], where it is stated to be the consequence of the death and resurrection of Christ, for so I understand the words, Thy dead shall live; with my dead body shall they arise: awake and sing, ye that dwell in the dust; for thy dew is as the dew of herbs, and the earth shall cast out the dead. The valley of dry bones, [Eze 37:1], etc., is both an illustration and proof of it. And Daniel has taught both the resurrection and the eternal judgment, [Dan 12:2] : And many of them that sleep in the dust of the earth shall awake; some to everlasting life, and some to shame and everlasting contempt.
Now the foundation of all these doctrines was laid in the Old Testament, and they were variously represented under the law, but they were all referred to the Gospel for their proof and illustration. The apostle, therefore, wishes them to consider the Gospel as holding forth these in their full spirit and power. It preaches,
1. Repentance, unto life.
2. Faith in God through Christ, by whom we receive the atonement.
3. The baptism by water, in the name of the holy Trinity; and the baptism of the Holy Ghost.
4. The imposition of hands, the true sacrificial system; and, by and through it, the communication of the various gifts of the Holy Spirit, for the instruction of mankind, and the edification of the Church.
5. The resurrection of the dead, which is both proved and illustrated by the resurrection of Christ.
6. The doctrine of the eternal or future judgment, which is to take place at the bar of Christ himself, God having committed all judgment to his Son, called here κριμα αιωνιον, eternal or ever during judgment, because the sentences then pronounced shall be irreversible.
Some understand the whole of the initiation of persons into the Church, as the candidates for admission were previously instructed in those doctrines which contained the fundamental principles of Christianity. The Hebrews had already received these; but should they Judaize, or mingle the Gospel with the law, they would thereby exclude themselves from the Christian Church, and should they be ever again admitted, they must come through the same gate, or lay a second time, παλιν, this foundation. But should they totally apostatize from Christ, and finally reject him, then it would be impossible to renew them again to repentance - they could no more be received into the Christian Church, nor have any right to any blessing of the Gospel dispensation; and, finally rejecting the Lord who bought them, would bring on themselves and their land swift destruction. See the 4th and following verses, and particularly the notes on [Heb 6:8-9] (note).
Verse 3
And this will we do - God being my helper, I will teach you all the sublime truths of the Gospel; and show you how all its excellences were typified by the law, and particularly by its sacrificial system.
Verse 4
For it is impossible for those who were once enlightened - Before I proceed to explain the different terms in these verses, it is necessary to give my opinion of their design and meaning:
1. I do not consider them as having any reference to any person professing Christianity.
2. They do not belong, nor are they applicable, to backsliders of any kind.
3. They belong to apostates from Christianity; to such as reject the whole Christian system, and its author, the Lord Jesus.
4. And to those of them only who join with the blaspheming Jews, call Christ an impostor, and vindicate his murderers in having crucified him as a malefactor; and thus they render their salvation impossible, by wilfully and maliciously rejecting the Lord that bought them. No man believing in the Lord Jesus as the great sacrifice for sin, and acknowledging Christianity as a Divine revelation, is here intended, though he may have unfortunately backslidden from any degree of the salvation of God.
The design of these solemn words is evidently, First, to show the Hebrews that apostasy from the highest degrees of grace was possible; and that those who were highest in the favor of God might sin against him, lose it, and perish everlastingly. Secondly, to warn them against such an awful state of perdition, that they might not be led away, by either the persuasions or persecutions of their countrymen, from the truth of the heavenly doctrine which had been delivered to them. And, Thirdly, to point out the destruction which was shortly to come upon the Jewish nation.
Once enlightened - Thoroughly instructed in the nature and design of the Christian religion, having received the knowledge of the truth, [Heb 10:32]; and being convinced of sin, righteousness, and judgment, and led to Jesus the Savior of sinners.
Tasted of the heavenly gift - Having received the knowledge of salvation by the remission of sins, through the Day Spring which from on high had visited them; such having received Christ, the heavenly gift of God's infinite love, [Joh 3:16]; the living bread that came down from heaven, [Joh 6:51]; and thus tasting that the Lord is gracious; [1Pet 2:3], and witnessing the full effects of the Christian religion.
Partakers of the Holy Ghost - The Spirit himself witnessing with their spirits that they were the children of God, and thus assuring them of God's mercy towards them, and of the efficacy of the atonement through which they had received such blessings.
Verse 5
And have tasted the good word of God - Have had this proof of the excellence of the promise of God in sending the Gospel, the Gospel being itself the good word of a good God, the reading and preaching of which they find sweet to the taste of their souls. Genuine believers have an appetite for the word of God; they taste it, and then their relish for it is the more abundantly increased. The more they get, the more they wish to have.
The powers of the world to come - Δυναμεις τε μελλοντος αιωνος. These words are understood two ways:
1. The powers of the world to come may refer to the stupendous miracles wrought in confirmation of the Gospel, the Gospel dispensation being the world to come in the Jewish phraseology, as we have often seen; and that δυναμις is often taken for a mighty work or miracle, is plain from various parts of the gospels. The prophets had declared that the Messiah, when he came, should work many miracles, and should be as mighty in word and deed as was Moses; see [Deu 18:15-19]. And they particularly specify the giving sight to the blind, hearing to the deaf, strength to the lame, and speech to the dumb; [Isa 35:5], [Isa 35:6]. All these miracles Jesus Christ did in the sight of this very people; and thus they had the highest evidence they could have that Jesus was this promised Messiah, and could have no pretense to doubt his mission, or apostatize from the Christian faith which they had received; and hence it is no wonder that the apostle denounces the most awful judgments of God against those who had apostatized from the faith, which they had seen thus confirmed.