Hebrews 6:10 Ulasan

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness (Heb 6:9 to the end).

INTRODUCTION TO HEBREWS 6 In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

And we desire that everyone of you do show the same diligence,.... In the constant exercise of the graces of faith and love, and in ministering to the necessities of the saints: there is a spiritual labour, diligence, and industry to be used by the saints; and former diligence is a motive to future; and is a means of attaining to full assurance, as appears by what follows; and this is to be shown for the glory of God, for the evidence of the above graces, and for an example and encouragement to other saints: and the persons addressed being "everyone", this shows the apostle's impartiality in his exhortations, and served to remove all groundless suspicions in particular persons; and the manner of his addressing them shows his hearty concern for their welfare, his mildness and gentleness towards them, and his design to encourage them to go forward; and that his exhortation might have the greater weight, he uses the plural "we"; and this exhortation, put in this form, moreover shows that what he had said before had no tendency in some things to encourage despair, or in others carelessness and indolence: and what he had in view in the whole was, that they might arrive to the full assurance of hope unto the end; not only that they might keep up an hope, but attain to the full assurance of it; as to interest in the love and grace of God; in the covenant of grace, its blessings and promises; in God, as a covenant God and Father; in Christ, as a Saviour and Redeemer; and as to the truth of the work of grace upon their souls, and their right and meetness for the possession of eternal glory and happiness: the phrase, "unto the end", may either respect the continuance of the grace of assurance; or refer to the showing forth of their diligence and industry in ministering to the saints, as they had done, to the end of their lives.

After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, “If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you.” “Though,” he says, “we speak thus” and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. “God is not so unjust as to overlook your work,” that is, your gift, “and the love” which you have for the saints and the poor who are in Jerusalem.

"For God is not unrighteous to forget your work, and the love, which ye have showed toward His name, in that ye have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, "Ye did run well" (Gal. v. 7): and again, "Have ye suffered so many things in vain? if it be yet in vain." (Gal. iii. 4.) And as in this place he puts the praise with the reproof, saying, "When for the time ye ought to be teachers" (c. v. 12), so also there, "I marvel that ye are so soon removed." (Gal. i. 6.) With the reproof is the praise. For respecting great things we marvel, when they fail. Thou seest that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but "we are persuaded better things of you," even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is "rejected and nigh unto a curse," and that it "shall be for burning," he says, we do not by any means speak this of you. "For God is not unrighteous to forget your work, and love."

"For God" (he says) "is not unrighteous to forget your love" and the zeal "which ye have showed toward His Name, in that ye have ministered unto the saints, and do minister." He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, "and not only so, but they gave themselves also to the Lord and to us." (2 Cor. viii. 5.) "Which" (he says) "ye have showed toward His Name, in that ye have ministered to the saints, and do minister." See how again he soothes them, by adding "and do minister." Still even at this time (he says) ye are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. "Which ye have showed" (he says); and he said not "unto the saints," but "towards God," for this is "toward His Name." It is for His Name's sake (he means) that ye have done all. He therefore who has the enjoyment from you of so great zeal and love, will never despise you nor forget you.

"For God is not unjust." Therefore, we are convinced of the good things concerning you, knowing that God is not unjust. If He is not unjust, He will not forget your good work and the love which you have shown in His name, having endured all for Him. So do not lose heart, but always hope for better things; for God is always righteous. Therefore, I have not spoken about you in a discouraging way; for I know that you are not worthy of curses. "in serving the saints."Greatly testifies to them, not only by works, but also by works done with eagerness; for serving is a sign of eagerness. To the saints, that is, to the faithful. For every believer is holy, even if he is of the world [κοσμικὸς]. But see how he ministers to them. For he did not say, having served, and stood; but added, and serving; that is, continuing to do the same.

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. 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.

303. – Then (v. 10) he gives the reasons for the confidence: one is based on their past good works; the other on God's promise (v. 13). But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: first, he gives reason for the first; secondly, the reason for the second (v. 11). 304. – The reason he has confidence in them is that he remembers the many good works they did; hence he says, In your case we feel sure of better things. And why? Because God is not so unjust as to overlook your works. But on the other hand it says in Ez. (18:24): 'If the just man turn himself away from his justice and do iniquity according to all the abominations which the wicked man does, shall he live?' And a bit later he continues: 'All his justices, which he has done, shall not be remembered', and then: 'The way of the Lord is not right.' I answer that a man who falls after grace can react in two ways: he might persist in evil, and then God forgets all his justices; or he might repent, and then He remembers his previous good works, because they are accounted as merit. Hence, a Gloss says that after dying, they revive. 305. – But another doubt arises, because it is obvious that justice regards merit. Therefore, if God's justice requires that He not forget, if he repents, as the Gloss says, then his rising from sin falls under merit, so that he merits grace: which is impossible. I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says that it is just, i.e., congruous, i.e., that a man who performed many good deeds should merit. For that mercy is somehow annexed to justice more than in the case of one who never did anything. It is in this sense that God does not forget our work and our love; for eternal life is due to charity alone: 'If anyone loves me, he will keep my word' (Jn. 14:23). For whatever does not proceed from charity is not meritorious: 'If I have not charity, it profits me nothing' (1 Cor. 13:3). Hence, he does not say merely, of your work, but adds, and your love, because, as Gregory says: 'The love of God is not idle, for it performs great things, if it is present: if one refuses to act, there is no love'; 'Let us not love in word nor in tongue, but in deed and in truth' (1 Jn. 3:18). Therefore, he continues, which you have showed for his sake: 'All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ' (Col. 3:17). 306. – What they have showed and in what, he shows when he says, 'in serving the saints', namely, by relieving their needs: 'Whoever will be the greater among you, let him be your minister' (Mt. 20:26). 'Communicating to the necessities of the saints' (Rom. 12:13). And because perseverance is necessary in all things, he continues, as you still do. Therefore, if you have sinned, He will grant pardon out of mercy annexed to justice.

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.

God is not unrighteous - God is only bound to men by his own promise: this promise he is not obliged to make; but, when once made, his righteousness or justice requires him to keep it; therefore, whatever he has promised he will certainly perform. But he has promised to reward every good work and labor of love, and he will surely reward yours; God's promise is God's debt. Every good work must spring from faith in the name, being, and goodness of God; and every work that is truly good must have love for its motive, as it has God for its end. The word του κοπου, labor, prefixed to love, is wanting in almost every MS. and version of importance. Griesbach has left it out of the text. Ministered to the saints - Have contributed to the support and comfort of the poor Christians who were suffering persecution in Judea. As they had thus ministered, and were still ministering, they gave full proof that they had a common cause with the others; and this was one of the things that proved them to be in a state of salvation.

WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

not unrighteous--not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1) a servant has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His promise, not our merits, which would make it unrighteous were He not to reward His people's works. God will be no man's debtor. your work--your whole Christian life of active obedience. labour of love--The oldest manuscripts omit "labor of," which probably crept in from Th1 1:3. As "love" occurs here, so "hope," Heb 6:11, "faith," Heb 6:12; as in Co1 13:13 : the Pauline triad. By their love he sharpens their hope and faith. ye have showed--(Compare Heb 10:32-34). toward his name--Your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by pecuniary help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare Ti2 1:18). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.