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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 6:9-20.
1-8
Advancement in Holiness; First Principles (62 AD)
繁體中文
在聖潔上長進；根基道理（公元62年）
¹ 所以，我們應當離開基督道理的開端，竭力進到完全的地步；不必再立根基，就如那懊悔死行、信靠神，
² 各樣洗禮、按手之禮、死人復活，以及永遠審判各等教訓。
³ 神若許我們，我們必如此行。
⁴ 論到那些已經蒙了光照、嘗過天恩的滋味、又於聖靈有分，
⁵ 並嘗過神善道的滋味、覺悟來世權能的人，
⁶ 若是離棄道理，就不能叫他們從新懊悔了；因為他們把神的兒子重釘十字架，明明地羞辱祂。
⁷ 就如一塊田地，吃過屢次下的雨水，生長菜蔬，合乎耕種的人用，就從神得福；
⁸ 若長荊棘和蒺藜，必被廢棄，近於咒詛，結局就是焚燒。
我們在此看到使徒對希伯來人的勸告——他們要從孩童的狀態長大，達到在基督裏新人的豐滿身量。他表明他隨時準備在屬靈的長進上盡力幫助他們；為了更大地鼓勵他們，他把自己與他們放在一起：「讓我們竭力進到。」此處請注意，為了長進，基督徒必須離開基督道理的開端。他們當如何離開？他們不可失去它們，不可藐視它們，不可忘記它們。他們當將之存在心中，作為一切宣認和期望的根基；卻不可停留其中，不可總是立根基，他們當前行，在其上建造。必須有上層建築；因為立根基正是為了支持建築。此處或許有人問：使徒為何決意將乾糧擺在希伯來人面前，他明知他們不過是嬰孩？答： 1. 他們中間雖然有人軟弱，卻也有人更為剛強；當照着予以供應。正如成熟的基督徒當為軟弱者的緣故情願聽最淺顯的真理，軟弱的人也當為剛強者的緣故情願聽更深奧、更隱晦的真理。2. 他盼望他們在屬靈的力量和身量上會有所長進，因此能消化更乾硬的糧食。
I. 使徒提到幾個根基性的原則，這些當初當好好立下，然後在其上建造；不可將他的時間和他們的時間花在反覆立這些根基上。這些根基有六：
1. 懊悔死行——即歸正和重生，從屬靈死亡的狀態和道路中悔改；如同他所說：「當心不要毁滅你們靈魂中恩典的生命；你們的心思因歸正而改變了，你們的生活也是如此。當心不可再回到罪中，因為那樣你們便必須重新立根基；必須有第二次歸正——不僅為死行懊悔，更要從死行中懊悔。」此處請注意：（1）未歸正之人的罪是死行；它們出自屬靈死亡的人，且趨向永遠的死亡。（2）為死行懊悔若是真實的，便是從死行中懊悔——心和生活的全面改變。（3）為死行懊悔並從中懊悔是根基性的原則，不可再立，雖然我們當每日更新我們的悔改。
2. 信靠神——對神的存在、祂的本性、屬性和完全，對位格的三位一體在本體的合一中，對神在祂話語中啟示的全部心思和旨意，特別是關乎主耶穌基督的，有堅定的相信。我們當憑信心認識這些事；我們當同意它們、贊同它們，並以相稱的情感和行動將一切應用於自己。請注意：（1）懊悔死行和信靠神是相連的，總是並行；它們是不可分離的雙胞胎，一個不能離另一個而活。（2）兩者都是根基性的原則，當一次好好立下，卻永不可拔起，以至需要重新立下；我們不可退回到不信中。
3. 各樣洗禮的教訓——即由基督的僕人奉父、子、聖靈的名用水施洗，作為恩典之約的初始記號或印記，有力地促使受洗者去認識新約、持守它、預備在主的桌前更新它，並真誠地照它調整自己，倚靠神的真實和信實領受其中所含的祝福。以及內在洗禮的教訓——聖靈將基督的血灑在靈魂上以稱義，將聖靈的諸般恩典賜下以成聖。這洗禮的聖禮是當正確立下、每日記念、卻不重複的根基。
4. 按手之禮——對那些從受洗的初始狀態莊嚴地過渡到堅振狀態的人，方法是向神回覆無虧良心的答覆，並在主的桌前坐下。這種從不完全到完全的教會成員身分的過渡，是藉着按手完成的，這是聖靈恩賜之特殊傳遞的延續。這一旦完成，所有人都當持守，不需再有如初次那樣的莊嚴接納，而當在基督裏前行、長大。或者這也可指按立合資格且有意願的人擔任牧職；這是藉着禁食祈禱和長老團的按手而行；這也只能行一次。
5. 死人復活——即死身的復活；以及他們與靈魂重新聯合，在禍或福中永遠為伴——按他們死時對神的狀態以及他們在世所過的生活而定。
6. 永遠審判——在靈魂離開身體之時，以及在大日靈魂和身體重新聯合之時，判定每個人的靈魂進入其永遠的狀態，各人歸入他在地上所應得、所適合的群體和職分；惡人歸入永遠的刑罰，義人歸入永生。
這些是大的根基原則，傳道人當清楚而有說服力地加以闡述，並緊密地加以應用。百姓當在這些上受良好教導並得以堅立，且永不可偏離；沒有這些，宗教的其他部分便沒有根基來支撐。
II. 使徒表明他隨時準備並決意幫助希伯來人在這些根基上建立自己，直到他們達到完全：「神若許我們，我們必如此行」（Heb 6:3）。藉此他教導他們：1. 正當的決心對於宗教上的長進和進步是非常必要的。2. 正當的決心不僅是在心中真誠地定意，更是在謙卑倚靠神的力量、幫助和公義以求悅納、以及時間和機會上定意。3. 傳道人不僅當教導百姓當做甚麼，更當在他們前面、與他們同行在當盡的本分之路上。
III. 他指出這種屬靈的長進是防止那可怕的背道之罪的最確切方法。此處：
1. 他指出人在宗教上可能走多遠，最終卻背道、永遠滅亡，Heb 6:4,5。（1）他們可能「蒙了光照」。一些古人將此理解為受洗；但更應理解為概念性的知識和一般的啟蒙，人可能有許多，卻仍達不到天。「巴蘭是那眼目睜開的人」（民24:3），卻睜着眼走到完全的黑暗中。（2）他們可能「嘗過天恩的滋味」——略略感受聖靈在他們靈魂上運行的功效，使他們嘗到宗教的滋味，卻如市場中的人，嘗了他們不肯出價購買之物，只取一嘗便丟下。人可能嘗宗教、似乎喜歡它，若能用比捨己、背十字架、跟從基督更容易的條件得到它。（3）他們可能「於聖靈有分」——即有祂特殊而奇妙的恩賜；他們可能奉基督的名趕鬼，行了許多異能。在使徒時代，這樣的恩賜有時賜給那些沒有真正拯救恩典的人。（4）他們可能「嘗過神善道的滋味」；他們可能對福音教義有些體味，可能樂意聽道，記住許多，談論得好，卻從未以此塑造規範，也未曾豐豐富富地存在心中。（5）他們可能「覺悟來世權能」；他們可能對天堂有深刻的印象，對下地獄深感恐懼。假冒為善的人可能走到這地步，最終卻背道。如今由此請注意：[1] 這些大的事是論到那些可能背道之人的；卻沒有說他們是真正歸正的，或他們是稱義的；真正拯救的恩典中所有的，比這裏論到背道者所說的一切更多。[2] 因此這不能證明真正聖徒的最終背道。他們確實可能屢次嚴重跌倒，卻不會完全或最終離棄神；神的旨意和大能、基督的買贖和代求、福音的應許、神與他們所立永遠的約——凡事堅固而穩妥、聖靈的內住和道的不朽種子——這些是他們的保障。但沒有這些根的樹不能站穩。
2. 使徒描述那些走到如此地步後卻背道之人的可怕處境。（1）背道之罪的嚴重性。它是「把神的兒子重釘十字架，明明地羞辱祂」。他們宣稱贊同猶太人釘基督十字架所做的，若有能力，巴不得再做同樣的事。他們對神的兒子傾倒最大的輕蔑，因此也對神自己——祂期望人人都尊敬祂的兒子，如同尊敬父一樣。他們盡其所能地將基督和基督教表現為可恥的事，要使祂成為公眾的羞辱和辱罵。這就是背道的本性。（2）背道者的極大悲慘。[1] 不能叫他們從新懊悔了。這是極其危險的。很少有實例表明有人走到如此地步、背道之後，還能被帶到真正的悔改——那種確實更新靈魂的悔改。有人以為這是干犯聖靈的罪，但沒有根據。這裏所提的罪明顯是從真理和基督的道路上的背道。神能叫他們悔改，卻少有如此行；而就人自己而言，這是不可能的。[2] 他們的悲慘以恰當的比喻說明——取自那經過大量耕作卻只生出荊棘和蒺藜的土地；「近於咒詛，結局就是焚燒」（Heb 6:8）。為使這更有力，此處指出好土和壞土之間的分別——這些對照並列，彼此說明。第一，好土的描述：「吃過屢次下的雨水。」信徒不僅嘗神的道，更將之飲入；這好土結出與所花代價相稱的果實，為基督的尊榮和祂忠心傳道人的安慰——他們在基督之下是田地的耕作者。這果田或果園蒙受祝福。神宣告結果子的基督徒為有福，一切明智善良的人也看他們為有福：他們因恩典的增加而有福，至終因更深的堅立和榮耀而有福。第二，壞土的不同情況：「長荊棘和蒺藜」；不僅不結好果子，反而結出壞的——荊棘和蒺藜，在罪和邪惡中結果——對周圍一切人都是麻煩和有害的，至終對罪人自己更是如此；那樣的地就被廢棄。神不再關心這樣邪惡的背道者；祂要任憑他們，將他們逐出祂的眷顧；祂要吩咐雲彩不再降雨在他們身上。神的感化要被約束；不僅如此，那樣的地「近於咒詛」——離蒙福甚遠，可怕的咒詛懸在其上，雖然因神的忍耐，咒詛尚未完全執行。最後，它的結局就是焚燒。背道將以永遠的焚燒受罰——那永不熄滅的火。這是背道所導致的悲慘結局；因此基督徒當前行、在恩典上長進，免得他們若不前進便後退，直到將事情帶到這罪和悲慘的可悲極端。
영문 원문
Advancement in Holiness; First Principles (62 AD)
¹ Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,
² Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
³ And this will we do, if God permit.
⁴ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost,
⁵ And have tasted the good word of God, and the powers of the world to come,
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.
⁷ For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God:
⁸ But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
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, Heb 6:3. 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, Heb 6:4,5. (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 (Nu 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, Heb 6:8. 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.
9-20
Cautions against Apostasy; The Divine Promise and Oath (62 AD)
繁體中文
防備背道；神的應許和起誓（公元62年）
⁹ 親愛的弟兄們，我們雖是這樣說，卻深信你們的行為強過這些，而且近乎得救。
¹⁰ 因為神並非不公義，竟忘記你們所作的工和你們為祂名所顯的愛心，就是先前伺候聖徒，如今還是伺候。
¹¹ 我們願你們各人都顯出這樣的殷勤，使你們有滿足的指望，一直到底。
¹² 並且不懈怠，總要效法那些憑信心和忍耐承受應許的人。
¹³ 當初神應許亞伯拉罕的時候，因為沒有比自己更大可以指着起誓的，就指着自己起誓，說：
¹⁴ 「論福，我必賜大福給你；論子孫，我必叫你的子孫多起來。」
¹⁵ 這樣，亞伯拉罕既恆久忍耐，就得了所應許的。
¹⁶ 人都是指着比自己大的起誓，並且以起誓為實據，了結各樣的爭論。
¹⁷ 照樣，神願意為那承受應許的人格外顯明祂的旨意是不更改的，就起誓為證。
¹⁸ 藉這兩件不更改的事，神決不能說謊，好叫我們這逃往避難所、持定擺在我們前頭指望的人可以大得勉勵。
¹⁹ 我們有這指望，如同靈魂的錨，又堅固又牢靠，且通入幔內。
²⁰ 作先鋒的耶穌，既照着麥基洗德的等次成了永遠的大祭司，就為我們進入了幔內。
使徒既已藉着激發希伯來人的恐懼以防止他們背道、激發他們的勤奮，如今轉而激發他們的盼望，坦誠地宣告他對他們的美好盼望——他們必堅持；並向他們提出在他們盡本分的道路上的極大鼓勵。
I. 他自由而坦誠地宣告他對他們的美好盼望——他們必堅持到底：「親愛的弟兄們，我們卻深信你們的行為強過這些」（Heb 6:9）。請注意：1. 有些事是伴隨救恩的——那些從不與救恩分離的事，那些表明人是在得救狀態中的事，而且必以永遠的救恩為結局。2. 伴隨救恩的事比任何假冒為善者或背道者所享受的更好。它們在本性和結局上都更好。3. 對那些沒有相反表現的人存着好的盼望，是我們的本分。4. 傳道人有時必須以警戒的話對那些他們對其救恩存有美好盼望的人說話。而那些在自己心裏對永遠的救恩存有美好盼望的人，仍當認真思想：他們若趕不上，那失望將是何等致命。如此他們當恐懼戰兢地作成他們得救的工夫。
II. 他向他們提出在盡本分的道路上繼續前進的理由和鼓勵。1. 神已在他們裏面動了聖潔之愛和恩慈的原則，這已在相稱的行為上表現出來，且神不會忘記：「神並非不公義，竟忘記你們為祂名所顯的愛心」（Heb 6:10）。出於愛神的善行和勞苦是可稱讚的；奉神的名向任何人所做的，必不致徒然。向聖徒所做的，神算作做在祂自己身上。2. 那些期望為愛心的勞苦得着恩典賞賜的人，必須在有能力和機會時持續如此行：「你們先前伺候聖徒，如今還是伺候；我們願你們各人都顯出這樣的殷勤。」3. 那些在勤奮盡本分上堅持的人，至終必達到滿足的指望。請注意：（1）滿足的確據是更高程度的盼望，是滿足的指望；二者在本性上無異，只在程度上有別。（2）滿足的確據藉着極大的勤奮和堅持到底是可以達到的。
III. 他繼續向他們擺上如何達到這滿足指望到底的警戒和勸告。1. 他們不可懈怠。懈怠必使人穿上游蕩的衣服：他們不可貪戀安逸、不可失去機會。2. 他們當效法那些在他們之前之人的好榜樣（Heb 6:12）。此處學到：（1）有些人從確據走到了承受應許。他們先前相信了應許，如今承受了；他們已安全到達天堂。（2）他們達到那產業所走的路是信心和忍耐的路。這些恩典被種在他們靈魂中，在他們的生活中被引導出來運用操練。我們若期望像他們一樣承受，就必須在信心和忍耐的路上跟從他們；那些如此在道上跟從他們的人，至終必追上他們，有分於同樣的福氣。
IV. 使徒以清楚而充分的記載結束本章——神的應許之確定真實（Heb 6:13至末）。它們都因神的起誓而堅固，都建立在神永遠的旨意上，因此可以信靠。
1. 它們都因神的起誓而堅固。祂不僅賜給祂百姓祂的話、祂的手和印記，更賜下祂的起誓。此處你會看到，他特別提到神對亞伯拉罕的起誓——這起誓既是向作為信心之父的亞伯拉罕所發，就對一切真信徒保持完全的效力和功效：「當初神應許亞伯拉罕的時候，因為沒有比自己更大可以指着起誓的，就指着自己起誓。」請注意：（1）應許是甚麼：「論福，我必賜大福給你；論子孫，我必叫你的子孫多起來。」神的賜福就是祂百姓的福樂；祂所實在賜福的人，祂必繼續賜福，並加增福分，直到將他們帶到完全的福樂。（2）使這應許生效的起誓是甚麼：「祂指着自己起誓。」祂將自己的存有和自己的福樂押在其上；不能給出或期望更大的保證了。（3）那起誓如何成就。亞伯拉罕在時候滿足時得了應許。這是在他恆久忍耐之後應驗給他的。[1] 在應許和成就之間總有間隔，有時是很長的間隔。[2] 那間隔對信徒是試驗的時候——看他們是否有忍耐堅持到底。[3] 那些恆久忍耐的人必確實得着所應許的福樂，正如亞伯拉罕所得的一樣確定。[4] 起誓的目的和設計是使應許確定，並鼓勵那些蒙應許的人耐心等候，直到成就的時候來到（Heb 6:16）。人之間的起誓是為了確認，是了結一切爭論的。這是起誓的本性和設計——人是指着更大的起誓，不是指着受造之物，而是指着主自己；這是為了終止關於那事的一切爭論——既終止我們胸中的爭論（疑惑和不信），也終止與別人的爭論，尤其是與應許者的爭論。如今，神若肯屈尊向祂的百姓起誓，祂必記念起誓的本性和設計。
2. 神的應許都建立在祂永遠的旨意上；而祂的這旨意是不可更改的旨意。（1）神向信徒所應許的福樂之應許不是輕率匆忙的事，而是神永遠旨意的結果。（2）神的這旨意是在計劃中議定的，在永遠的父、子、聖靈之間定妥的。（3）神的這些旨意永不能更改；它們是不可更改的。神永不需要更改祂的旨意；因為對那從起初看見末了的神，沒有任何新事會發生。
3. 神的應許——建立在祂不可更改的旨意上，並由神的起誓所堅固——可以安全地信靠；因為此處我們有兩件不可更改的事——神的旨意和神的起誓——在其中神決不能說謊，這既違背祂的本性，也違背祂的旨意。此處請注意：
（1）神向誰給了如此充分的幸福保證。[1] 他們是應許的後嗣：那些因產業而有權利得着應許的人——因着他們的重生和與基督的聯合。我們因本性都是可怒之子。咒詛是我們生來的產業；惟有藉着新的、屬天的出生，才有人成為應許的後嗣。[2] 他們是那些已逃往避難所、抓住擺在他們前頭之盼望的人。律法之下有為被報血仇者追趕的人所設的逃城。福音預備了更好的避難所——為一切情願逃到那裏的罪人所設的避難所；是的，即使他們曾是罪魁。
（2）神向他們的設計是甚麼——賜給他們這樣的保證，「使他們可以大得勉勵」。請注意：[1] 神關心信徒的安慰，正如關心他們的成聖；祂要祂的兒女行在敬畏主之中，也行在聖靈的安慰中。[2] 神的安慰足夠堅強，可以在祂百姓最強的試煉之下支持他們。這世界的安慰太軟弱，不能在試探、逼迫和死亡之下托住靈魂；但主的安慰既不少也不小。
（3）神的百姓當如何使用他們的盼望和安慰——神所賜給他們的那最令人舒解和安慰的永遠福樂的盼望。這對他們是、也必須是「靈魂的錨，又堅固又牢靠」（Heb 6:19）。此處：[1] 我們在這世上如同海上的船，容易被拋上拋下，有失事的危險。我們的靈魂是船。靈魂的安慰、期望、恩典和幸福是這些船所載的貴重貨物。天堂是我們航行的港口。我們所遭遇的試探、逼迫和苦難，是威脅我們失事的風和浪。[2] 我們需要一個錨使我們穩固，否則我們便常常處於危險中。[3] 福音的盼望是我們的錨；正如在我們爭戰的日子它是我們的頭盔，在我們經過這世界的風暴航程中它是我們的錨。[4] 它是堅固而牢靠的，否則它不能使我們如此。第一，它在本性上是堅固的；因為它是神在靈魂中的特殊工作。這是藉着恩典而有的美好盼望；不是蜘蛛網編成的虛浮盼望，而是神的真實工作，是堅強而實在的事。第二，論其對象它是牢靠的；這是一個抓住了的錨，它進入那幔子內；它是一個拋在磐石——萬古磐石——上的錨。它不尋求在沙土中固定，而是進入幔內，在那裏固定於基督；祂是對象，是信徒盼望的錨定之處。正如幔內那看不見的榮耀是信徒所盼望的，照樣幔內那看不見的耶穌是他盼望的根基；神白白的恩典、基督的功勞和中保、以及祂聖靈的大能影響，是他盼望的根據，因此它是牢靠的盼望。耶穌基督是信徒盼望的對象和根基，因此是牢靠的盼望。耶穌基督在幾方面是信徒盼望的對象和根基。1. 祂已進入幔內，在神面前代求——憑着祂在幔外所獻上的祭：盼望抓住祂的犧牲和代求。2. 祂是祂百姓的先鋒，已進入幔內，為他們預備地方，並保證他們必跟隨祂；祂在復活和升天上都是信徒的憑據和初熟的果子。3. 祂在那裏長存——照麥基洗德等次為祭司，永遠為祭司，祂的祭司職分永不終止、永不失敗，直到祂成就了它的全部工作和設計——就是使一切信基督之人的完全而最終的幸福。如今這當促使我們澄清我們與基督的關係，使我們可以將我們的盼望固定在祂身上——我們的先鋒，祂為我們、為我們的緣故、為我們的安全，進入了那裏，看顧我們最高的利益和事務。讓我們因祂的緣故更加愛慕天堂，渴望與祂同在那裏——在那裏我們永遠安全，永遠滿足。
영문 원문
Cautions against Apostasy; The Divine Promise and Oath (62 AD)
⁹ But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
¹⁰ For God is not unrighteous to forget your work and labour of love, which ye have showed toward his name, in that ye have ministered to the saints, and do minister.
¹¹ And we desire that every one of you do show the same diligence to the full assurance of hope unto the end:
¹² That ye be not slothful, but followers of them who through faith and patience inherit the promises.
¹³ For when God made promise to Abraham, because he could swear by no greater, he sware by himself,
¹⁴ Saying, Surely blessing I will bless thee, and multiplying I will multiply thee.
¹⁵ And so, after he had patiently endured, he obtained the promise.
¹⁶ For men verily swear by the greater: and an oath for confirmation is to them an end of all strife.
¹⁷ Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath:
¹⁸ That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:
¹⁹ Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;
²⁰ Whither the forerunner is for us entered, even Jesus, made a high priest for ever after the order of Melchisedec.
The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.
I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.
II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.
III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.
IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.
1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.
2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.
3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,
(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.
(2.) What God's design towards them is, in giving them such securities—that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.
(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor-hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.
在本章中，使徒進而勸勉希伯來人在宗教上比他們先前更好地長進，以此作為防止背道的最好方法——他以嚴肅的態度闡述了這罪的可怕性質和後果（Heb 6:1-8），然後表達他對他們的良好期望，相信他們會在信心和聖潔上堅忍；他勸勉他們如此行，並擺在他們面前從神而來的極大鼓勵——無論關乎他們的本分還是幸福（Heb 6:9-20）。