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英文原文
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)
圣洁上的长进；开端要道（公元62年）
¹ 所以，我们应当离开基督道理的开端，竭力进到完全的地步，不必再立根基，就如那懊悔死行、信靠神、
² 各样洗礼、按手之礼、死人复活，以及永远审判各等教训。
³ 神若许我们，我们必如此行。
⁴ 论到那些已经蒙了光照、尝过天恩的滋味、又于圣灵有分，
⁵ 并尝过神善道的滋味、觉悟来世权能的人，
⁶ 若是离弃道理，就不能叫他们从新懊悔了。因为他们把神的儿子重钉十字架，明明地羞辱他。
⁷ 就如一块田地，吃过屡次下的雨水，生长菜蔬，合乎耕种的人用，就从神得福；
⁸ 若长荆棘和蒺藜，必被废弃，近于咒诅，结局就是焚烧。
我们在此看到使徒对希伯来人的劝勉——他们要从作小孩子的光景长进到基督里新人长成的身量。他表明自己愿意尽一切所能帮助他们属灵上长进；为了更大地鼓励他们，他把自己与他们并列：「让我们竭力前进」。请注意，基督徒要长进，就必须「离开基督道理的开端」。他们当如何离开呢？他们不可失去这些，不可轻视这些，也不可忘记这些。他们当将这些存在心里，作为一切信仰和盼望的根基；但他们不可在其中安息停留，不可总是一直在立根基，他们必须在其上继续建造。必须有一个上层建筑，因为立根基的目的正是为了支撑房屋。在此或可问：使徒既知道希伯来人不过是婴孩，为何决意要把干粮摆在他们面前呢？回答：1. 他们之中虽然有些人软弱，但另一些人已经得着较多的力量；必须按他们合适的需要供应他们。正如长成的基督徒当为软弱的缘故，愿意听最浅白的真理；照样软弱的人也当为刚强者的缘故，愿意听较难、较奥秘的真理。2. 他盼望他们在属灵的力量和身量上不断长进，因此能消化更强的干粮。
一、使徒提到几样根基要道，必须起先立得好，然后在其上建造；他不可把他们和自己的时间一次又一次地花在重新立这些根基上。这些根基有六样：
1. 「懊悔死行」，即归信和重生，从属灵死亡的状态和行为中悔改；他仿佛是说：「当心不要毁坏你们灵魂里恩典的生命；你们的心思因归信而改变了，你们的生活也改变了。当心不可再回到罪中，因为那样你们就必须重新立根基；必须有一次第二次的归信——不仅为死行懊悔，更要从死行中悔改。」请注意，（1.）未归信之人的罪就是死行；这些行为出自属灵上死了的人，并趋向永远的死亡。（2.）为死行的懊悔若是正当的，就是从死行中悔改——是全人内心与生活上的改变。（3.）为死行懊悔并从死行中悔改，乃是一项根基要道，不可重新再立，尽管我们必须每日更新我们的悔改。
2. 「信靠神」，即坚定地信神的存在，信他的本性和属性、他的完全，信本体合一中的三位格，信他在自己话语中所启示的全部心意和旨意，尤其是关乎主耶稣基督的。我们必须借着信心认识这些事；我们必须赞同这些事，悦纳这些事，并以相称的情感和行动把这些都应用到自己身上。请注意，（1.）从死行悔改与信靠神是相连的，总是并行的；它们是不可分离的双生子，一个不能没有另一个而存活。（2.）这两样都是根基要道，应当一次立得好，却永不拔起，以致需要重新再立；我们不可退回到不信之中。
3. 「各样洗礼的教训」，即受基督的仆人奉父、子、圣灵的名用水施洗——这是恩典之约的入门记号或印记，有力地约束受洗者去认识新约、忠于新约、预备在主的桌前更新这约，并真诚地照着新约规范自己，仰赖神的真实和信实领受其中所包含的福分。还有里面洗礼的教训——即圣灵将基督的血洒在灵魂上使我们称义，将圣灵的诸般恩赐赐下使我们成圣。洗礼这典章是必须正确立好的根基，每日记念，却不重复。
4. 「按手之礼」，即人从受洗入门的状态庄重地过渡到受坚振的状态——向神回转向善的良心的回答，并在主的桌前坐席。这种从不完全到完全的教会成员身分的过渡，是借着按手进行的，这也是圣灵恩赐的非常规传递的延续。这既已行了，众人就有义务持守，不再需要像起头那样另一次庄严的接纳，而是要在基督里继续前进、不断长进。或者这里可以指按立合宜具备资格并心存此愿的人承担传道职分；这是借着禁食祷告，加上长老们按手而行的；这事只行一次。
5. 「死人复活」，即死了的身体复活；并与他们的灵魂重新联合，按他们死时对神的状态、以及他们在世上所过的生活，在福中或祸中永远作伴。
6. 「永远审判」，即定规每一个人的灵魂——死时离体之时，以及末日灵魂身体同受审判之时——进入其永远的状态，各人归到他在地上所属并所配得的团体和职业；恶人归到永远的刑罚，义人归到永生。
这些就是重大的根基要道；传道人当清楚而令人信服地加以阐明，并紧密地加以应用。百姓当在这些要道上受良好的教导并得建立，且永远不可偏离这些；若没有这些，信仰的其他部分便没有可支撑的根基。
二、使徒宣告他乐意并决意帮助希伯来人在这些根基上建造自己，直到他们达到完全：「神若许我们，我们必如此行」，来 6:3。借此他教导他们：1. 正当的决心对于在信仰上长进和进步是非常必要的。2. 那正当的决心，不仅是在我们心中真诚地立下的，更是在谦卑倚靠神得力量、得帮助和得称为义、蒙悦纳、得时间和机会上立下的。3. 传道人不仅当教导百姓当行的，更当在他们前头行、与他们同行在尽本分的路上。
三、他指明这种属灵的长进是防止背道这可怕之罪的最稳妥途径。在此，
1. 他指出人在信仰上可能走得很远，到头来却背道，永远灭亡，来 6:4-5。（1.）他们可能「蒙了光照」。一些古人将此理解为他们受了洗；但这更当理解为概念上的知识和一般的蒙光照；人在其上可以有很多，却仍进不了天堂。「巴兰是眼目睁开的人」（民 24:3），然而他眼目睁开，却下到全然的黑暗中。（2.）他们可能「尝过天恩的滋味」，多少感受到圣灵在他们灵魂上运行的功效，使他们多少尝到一些信仰的滋味，却像市集上的人那样，尝了他们不愿出价购买的东西，于是只尝一尝便撇下了。人可能尝过信仰，似乎也喜爱它，只要他们能在比舍己、背十字架跟从主更容易的条件下得着它。（3.）他们可能「于圣灵有分」，即于他非常的、行神迹的恩赐有分；他们可能奉基督的名赶出鬼，又行了许多其他异能。在使徒时代，这样的恩赐有时赐给那些没有真正拯救之恩的人。（4.）他们可能「尝过神善道的滋味」；他们对福音的道理多少有些爱好，可能乐意听道，能记住许多，谈得头头是道，却始终没有被铸成道的样式，道也不丰丰富富地存在他们里面。（5.）他们可能「尝过来世权能」；他们可能对天堂有过强烈的印象，对下地狱有过恐惧。假冒为善的人可能走到这地步，到头来却成为背道者。从此请注意，[1.] 这里论到那些可能背道之人时，说了这些大事；然而经上并没有说他们真正归信了，也没有说他们称义了；真正的拯救之恩，比这里所论背道者的一切还要多。[2.] 因此这并不能证明真圣徒会最终背道。真圣徒确实可能屡次跌倒、跌倒得厉害，却不至于完全地、最终地离开神；神的旨意和能力、基督所买的赎价和所献的代求、福音的应许、神与他们所立那在万事上都安排妥当、确实的永约、圣灵的内住，以及道的不能朽坏的种子——这些都是他们的保障。但那没有这些根的树，必站立不住。
2. 使徒描述那些在信仰认信上走到这地步却又背道之人的可怕光景。（1.）背道之罪的巨大。这是「把神的儿子重钉十字架，明明地羞辱他」。他们表明自己赞同犹太人钉十字架基督的所作所为，并且若有能力，巴不得再做同样的事。他们将极大的藐视倾倒在神子身上，因此也倾倒在神自己身上——神期望所有人都当敬畏他的儿子，并如尊敬父那样尊敬他。他们竭尽所能，要把基督和基督教表现为可耻的事，要他成为公开的羞辱和辱骂。这就是背道的本质。（2.）背道者的极大苦楚。[1.] 「不能叫他们从新懊悔了」，这是极其危险的。在走这么远又背道的人中，能举出最终被带到真正悔改的例子极少——真正的悔改诚然是灵魂的更新。有人以为这是干犯圣灵的罪，却没有根据。这里所提的罪明明是既从真理、也从基督之道上的背道。神能叫他们悔改更新，但他极少如此行；至于人自己，则是不可能的。[2.] 他们的苦楚用一个恰当的比喻加以说明，取自那经过许多耕耘却只长出荆棘和蒺藜的土地；「所以近于咒诅，结局就是焚烧」，来 6:8。为使这话更有力，此处指出好土地与坏土地之间的区别，这两样相反之物彼此对照，互相衬托。第一，此处对好土地的描述：它「吃过屡次下的雨水」。信徒不仅尝过神的道，更把它喝进去；这块好土地所结出的果子，与所花的代价相称，为基督的荣耀，也为他忠心传道人——他们是在基督之下的耕地者——的安慰。这田地或园子便「得福」。神宣告结果子的基督徒为有福，一切智慧善良的人也认他们为有福：他们蒙恩加增之福，并最终得着进一步的坚立和荣耀。第二，此处指出坏土地的不同光景：它「长荆棘和蒺藜」；它不仅不结好果子，反倒结出坏的——荆棘和蒺藜，在罪恶恶行上结果子；这些对周围一切的人都是麻烦和伤害，至终对罪人自己更是如此；于是这样的土地「必被废弃」。神不再顾念这样恶的背道者；他要任凭他们，将他们撇弃在他的看顾之外；他要吩咐云彩不再降雨在他们身上。神的影响必被收回；这还不是全部，这样的土地更「近于咒诅」；它非但不得福，反倒有可怕的咒诅悬在其上，虽然至今因神的忍耐，咒诅尚未完全执行。末了，「结局就是焚烧」。背道必以永远的焚烧受罚，以那永不熄灭的火受罚。这就是背道所导致的悲惨结局；因此基督徒当竭力前进，在恩典上长进，免得若不前进，便要后退，直到他们把事情带到如此悲惨的罪恶与痛苦的极端。
英文原文
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)
防止背道的警告；神的应许与起誓（主后 62 年）
⁹ 亲爱的弟兄啊，我们虽是这样说，却深信你们的行为强过这些，更近乎救恩。
¹⁰ 因为神并非不公义，竟忘记你们所作的工和你们为他名所显的爱心，就是先前伺候圣徒，如今还是伺候。
¹¹ 我们愿你们各人都显出这样的殷勤，使你们有满足的指望，一直到底；
¹² 并且不懈怠，总要效法那些凭信心和忍耐承受应许的人。
¹³ 当初神应许亚伯拉罕的时候，因为没有比自己更大可以指着起誓的，就指着自己起誓，说：
¹⁴ 「我必多多赐福给你，必多多使你繁衍。」
¹⁵ 这样，亚伯拉罕既恒久忍耐，就得了所应许的。
¹⁶ 人都是指着比自己大的起誓，并且以起誓为实据，了结各样的争论。
¹⁷ 照样，神愿意为那承受应许的人格外显明他的旨意是不更改的，就起誓为证；
¹⁸ 借这两件不更改的事——在这些事上神决不能说谎——好叫我们这逃往避难所、持定摆在我们前头指望的人可以大得勉励。
¹⁹ 我们有这指望，如同灵魂的锚，又坚固又牢靠，且通入幔内；
²⁰ 作先锋的耶稣，既照着麦基洗德的等次成了永远的大祭司，就是为我们进入了幔内。
使徒先前向希伯来信徒的恐惧发出呼吁，为要激发他们的殷勤、防止他们背道，如今他转而向他们的盼望发出呼吁；他坦率地宣告自己对他们的美好盼望——他们将坚持到底；并向他们提出在他们当尽本分的道路上所领受的大勉励。
一. 他毫无保留、公开地宣告自己对他们的美好盼望——他们将忍耐到底：亲爱的弟兄啊，我们深信你们的行为强过这些（来 6:9）。请观察，1. 有些事是随着救恩而来的，这些事绝不与救恩分离，能表明那人正处在得救的状态之中，并要终于永远的救恩。2. 随救恩而来的这些事，比任何假冒为善者或背道者所曾享受过的更为美好——无论在其本质上或其结局上都是如此。3. 凡看不出相反情形的人，我们对他们抱有好的盼望，乃是我们的本分。4. 传道人有时必须以警告的方式向那些对其得救存着美好盼望的人讲话；而那些在自己心中对永远救恩有美好盼望的人，也当认真思考：万一自己赶不上，那将是何等致命的失望。因此他们当恐惧战兢，作成自己得救的工夫。
二. 他向他们提出论据与勉励，叫他们在本分的道路上继续前进。1. 神已在他们里面动了圣洁之爱与仁慈的善功，这又借相应的行为显明出来，是神所不会忘记的：神并非不公义，竟忘记你们所作的爱心的工（来 6:10）。出于爱神而发的善行与劳苦是可称赞的；奉神的名向任何人所作的，必不致不得赏赐。凡向圣徒——因他们是圣徒——所作的，神都视为作在他自己身上。2. 凡指望从爱心之劳苦得着恩典赏赐的人，必须趁自己尚有能力与机会，就在其中继续：*你们先前伺候圣徒，如今还是伺候；我们愿你们各人都显出这样的殷勤。*3. 凡殷勤履行本分而坚持到底的人，终必得着满足的指望。请观察，（1.）满足的指望是盼望更高一层的程度——即满足的指望；二者本性相同，只在程度上有别。（2.）满足的指望可借着大殷勤和忍耐到底而得着。
三. 他进而向他们陈明当如何才能得着这满足的指望直到末了——其中包括警告与劝诫。1. 他们不可懒惰。懒惰必使人披上破烂衣裳；他们不可贪图安逸，也不可错失机会。2. 他们当效法那些在他们以先之人的好榜样（来 6:12）。在此当学，（1.）有些人从确据出发，前去承受了应许；他们先前是信了应许，如今是承受应许；他们已安然抵达天上。（2.）他们得以达到那基业的路径，乃是信心与忍耐的路径。这些恩典栽种在他们灵里，并在他们的生活中被引出成为行动与操练。我们若盼望像他们一样承受基业，就必须在信心与忍耐的路上跟随他们；凡在这路上如此跟随的人，到了末了必追上他们，并有分于同样的福分。
四. 使徒以对神应许之确切真理的清楚而充足的说明结束本章（来 6:13 至末了）。这些应许都借着神的起誓得以证实，也都建立在神永远的旨意上，因此可以稳靠地倚赖。
1. 这些应许都借着神的起誓得以证实。他不但把自己的话、他的手和印赐给他的子民，更把自己的起誓赐给他们。在此你将看见，他特别指明神对亚伯拉罕所起的誓——这誓既是起给那作信者之父的，便对一切真信徒仍具有完全的效力与功能：*当初神应许亚伯拉罕的时候，因为没有比自己更大可以指着起誓的，就指着自己起誓。*请观察，（1.）所应许的是什么：*我必多多赐福给你，必多多使你繁衍。*神的福就是他子民的福乐；凡他所真赐福的人，他必继续赐福，并要增添福气，直到把他们领到完全的福乐。（2.）使这应许得以确立的起誓是什么：*他指着自己起誓。*他把自己的存在与自己的福乐都押在其上；再没有更大、可赐可求的保证。（3.）那起誓如何成就。亚伯拉罕到了时候就得了所应许的。他在恒久忍耐之后，看见应许的实现。[1.] 应许与应验之间总有一段间隔，有时这间隔还很长。[2.] 这间隔对信徒而言是一段考验时期，要看他们有没有耐心忍耐到底。[3.] 凡恒久忍耐的，必如亚伯拉罕一样确实得着所应许的福。[4.] 起誓的目的与用意，是使应许变得确实，并勉励那些领受应许的人耐心等候，直到成就的时候来到（来 6:16）。在人之间，起誓是为作实据，并了结各样的争论。这就是起誓的本性与用意——人指着自己所不能的、即指着比自己更大的起誓，不是指着受造之物，而是指着主自己起誓；其目的乃是为了结关于这事的一切争辩——既了结我们自己心中的争辩（疑心和不信），也了结与别人、尤其与那应许之人的争辩。如今神既肯俯就，为他的子民起誓，他必记得起誓的本性与用意。
2. 神的应许都建立在他永远的旨意上；而他的这旨意乃是永不更改的旨意。（1.）神向信徒所发的福乐之应许，并非草率仓促之事，而是神永远定旨的结果。（2.）神的这定旨是在商议中一致决定，并在永恒的父、子、圣灵之间确定的。（3.）神的这些旨意永不能改变——它们是不更改的。神绝不需要更改他的旨意，因为在那从起初看见结局的主面前，没有任何新事会发生。
3. 神的应许建立在他这些永不更改的旨意上，又借神的起誓得以证实，因此可以稳妥地倚赖；因为在这里我们有两件永不更改的事——神的旨意与神的起誓，在其中神决不能说谎，因为这既违反他的本性，也违反他的意愿。在此请观察，
（1.）神已将如此充足的福分保证赐给谁。[1.] 他们是应许的承受者——就是因着新造的重生和与基督联合，凭承受而有权得着应许的人。我们本来都是可怒之子；咒诅是我们生下来所承受的产业；人之所以生为应许的承受者，乃是借着一种新的、属天的出生。[2.] 他们是那些为要抓住摆在前头的指望，已经逃往避难所的人。律法之下有为被报血仇者所追的人预备的逃城；这里却有福音所预备的更美之避难所——是为一切有心逃到那里的罪人所预备的避难所，是的，即便他们曾是罪人中的罪魁。
（2.）神赐给他们这些保证，对他们的用意是什么——就是要叫他们大得勉励。请观察，[1.] 神既顾念信徒的成圣，也顾念他们的安慰；他愿意他的儿女行在敬畏主之中，也行在圣灵的安慰里。[2.] 神的安慰足以在最猛烈的试炼之下托住他的子民。这世界的安慰太弱，不足以在试探、逼迫和死亡之下托住灵魂；但主的安慰既不少，也不小。
（3.）神的子民当如何使用他们的盼望与安慰——就是神所赐给他们那最令人舒畅、最安慰人、关乎永远福乐的盼望。这盼望对他们而言，必须是如同灵魂的锚，又坚固又牢靠等等（来 6:19）。在此，[1.] 我们在这世上如同海上的船，容易被抛上抛下，并有遭遇破船的危险。我们的灵魂就是那些船。我们灵魂的安慰、期待、恩典和幸福，是这些船所载的宝贵货物。天上是我们航行前往的港口。我们所遇见的试探、逼迫和苦难，是威胁我们破船的风浪。[2.] 我们需要一个锚来使我们稳固不动摇，否则我们就时刻处于危险之中。[3.] 福音的盼望就是我们的锚——正如在交战之日它是我们的头盔，在经过这世界的风暴航程中，它是我们的锚。[4.] 它又坚固又牢靠，否则便不能如此保守我们。*第一，*就其本身本性而言它是坚固的，因为它是神在人灵魂里所作的特别之工。这是借恩典而得的美好盼望——不是用蜘蛛网编成的奉承性盼望，而是神真实的工作，是坚强而结实的事物。*第二，*就其对象而言它是牢靠的——它是抓得紧的锚，要进入那幔子内；它是抛在磐石——万古磐石——之上的锚。它不求固定在沙土上，而是进入幔内，在那里固定于基督身上；他是对象，是信徒之盼望所抓住的锚位。正如幔子内那看不见的荣耀是信徒所盼望的，幔子内那看不见的耶稣乃是他盼望的根基；神白白恩典、基督的功劳与代求、他圣灵大能的运行，乃是他盼望的根据，因此它是牢靠的盼望。耶稣基督在几方面上是信徒盼望的对象与根基，因此它是牢靠的盼望。1. 因为他已经进入幔内，借着他曾在幔外献上的那祭之功劳向神代求——盼望抓住他的献祭与代求。2. 因为他作为他子民的先锋，已经进入幔内，为他们预备地方，并向他们保证他们必跟随他而去；他在复活和升天上都是信徒的凭据和初熟的果子。3. 他又作为照麦基洗德等次的大祭司留在那里——作永远的祭司，他的祭司职任绝不停止、绝不衰残，直到他完成了其全部工作与旨意，就是凡信基督之人那充足而最终的福乐。这事当激励我们厘清自己在基督里的产业，好叫我们能将盼望固定在他——那位为我们、为我们、为我们的安全而进入那里，并看顾我们最高益处与关切之事的先锋——身上。这样，让我们因他的缘故更加爱慕天上，并渴望与他同在那里——在那里我们将永远安全、永远满足。
英文原文
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，使徒继续劝勉希伯来人，要在信仰上比以往有更深的长进，以此作为防止背道的最佳途径；他以严肃的态度阐明了背道之罪的可怕性质与后果（来 6:1-8），随后又表达了对他们的美好盼望——相信他们会坚忍于信心与圣洁之中，并向他们发出劝勉，又在尽本分与得福乐两方面，将他们从神所领受的极大鼓励摆在他们面前，来 6:9-20。