Bible Heaven/Bible Heaven.iso/robertsn/rwp-heb/heb6.rwp

Text File | 1993-03-13 | 14KB | 247 lines

6:1 {Wherefore} (\dio\). Because of the argument already made
about the difficulty of the subject and the dulness of the
readers. {Let us cease to speak} (\aphentes ton logon\). Second
aorist active participle of \aphiêmi\, to leave off or behind.
{Of the first principles of Christ} (\tês archês tou Christou\).
Objective genitive \Christou\ (about Christ). "Leaving behind the
discussion of the beginning about Christ," another way of saying
again \ta stoicheia tês archês tôn logiôn tou theou\ of #5:12|.
{And press on} (\kai pherômetha\). Volitive present subjunctive
passive, "Let us be borne on" (both the writer and the readers).
The Pythagorean Schools use \pherômetha\ in precisely this sense
of being borne on to a higher stage of instruction. Bleek quotes
several instances of Greek writers using together as here of
\aphentes pherômetha\ (Eurip., _Androm_. 393, for instance).
{Unto perfection} (\epi tên teleiotêta\). Old word from \teleios\
mature, adults as in #5:14|. Only twice in N.T. (here and #Col
3:14|). Let us go on to the stage of adults, not babes, able to
masticate solid spiritual food. The writer will assume that the
readers are adults in his discussion of the topic. {Not laying
again the foundation} (\mê palin themelion kataballomenoi\). The
regular idiom for laying down the foundation of a building
(\themelion\, #Lu 6:48f.|). The metaphor is common (#1Co 3:11|)
and the foundation is important, but one cannot be laying the
foundation always if he is to build the house. There are six
items mentioned here as part of the "foundation," though the
accusative \didachên\ in apposition with \themelion\ may mean
that there are only four included in the \themelion\. Two are
qualitative genitives after \themelion\ (\metanoias\ and
\pisteôs\). What is meant by "dead works" (\apo nekrôn ergôn\) is
not clear (#9:14|), though the reference may be to touching a
corpse (#Nu 19:1f.; 31:19|). There are frequent allusions to the
deadening power of sin (#Jas 2:17,26; Joh 7:25; Rom 6:1,11; 7:8;
Col 2:13; Eph 2:1,5|). The use of repentance and faith together
occurs also elsewhere (#Mr 1:15; Ac 20:21; 1Th 1:9|).

6:2 The other four items are qualitative genitives with
\didachên\ (\baptismôn, epitheseôs cheirôn, anastaseôs nekrôn,
krimatos aiôniou\). The plural \baptismôn\ "by itself does not
mean specifically Christian baptism either in this epistle
(#9:10|) or elsewhere (#Mr 7:4|), but ablutions or immersions
such as the mystery religions and the Jewish cultus required for
initiates, proselytes, and worshippers in general" (Moffatt). The
disciples of the Baptist had disputes with the Jews over
purification (#Joh 3:25|). See also #Ac 19:2|. "The laying on of
hands" seems to us out of place in a list of elementary
principles, but it was common as a sign of blessing (#Mt 19:13|),
of healing (#Mr 7:32|), in the choice of the Seven (#Ac 6:6|), in
the bestowal of the Holy Spirit (#Ac 8:17f.; 19:6|), in
separation for a special task (#Ac 13:3|), in ordination (#1Ti
4:14; 5:22; 2Ti 1:6|). Prayer accompanied this laying on of the
hands as a symbol. The resurrection of the dead (both just and
unjust, #Joh 5:29; Ac 24:15|) is easily seen to be basal (cf.
#1Co 15|) as well as eternal judgment (timeless and endless).

6:3 {If God permit} (\eanper epitrepêi ho theos\). Condition of
the third class with \eanper\ (note \per\ indeed). See #1Co 16:7|
(\ean ho kurios epitrepsêi\) and #Ac 18:21| (\tou theou
thelontos\). It is not an idle form with the author. He means
that he will go on with the argument and not attempt to lay again
the foundation (the elements). Moffatt takes him to mean that he
will teach them the elements at a later time (#13:23|) if the way
opens, a less probable interpretation.

6:4 {As touching those who were once enlightened} (\tous hapax
phôtisthentas\). First aorist passive articular participle (the
once for all enlightened) of \photizô\, old and common verb (from
\phôs\) as in #Lu 11:36|. The metaphorical sense here (cf. #Joh
1:9; Eph 1:18; Heb 10:32|) occurs in Polybius and Epictetus. The
accusative case is due to \anakainizein\ in verse #6|. \Hapax\
here is "once for all," not once upon a time (\pote\) and occurs
again (#9:7,26,27,28; 12:26,27|). {Tasted of the heavenly gift}
(\geusamenous tês dôreas tês epouraniou\). First aorist middle
participle of \geuô\, old verb once with accusative (verse #5|,
\kalon rêma, dunameis\), usually with genitive (#Heb 2:9|) as
here. {Partakers of the Holy Ghost} (\metochous pneumatos
hagiou\). See #3:14| for \metochoi\. These are all given as
actual spiritual experiences. {And then fell away} (\kai
parapesontas\). No "then" here, though the second aorist
(effective) active participle of \parapiptô\, old verb to fall
beside (aside), means that. Only here in N.T. In #Gal 5:4| we
have \tês charitos exepesate\ (ye fell out of grace, to law, Paul
means).

6:6 {It is impossible to renew them again} (\adunaton palin
anakainizein\). The \adunaton\ (impossible) comes first in verse
#4| without \estin\ (is) and there is no "them" in the Greek.
There are three other instances of \adunaton\ in Hebrews (#6:18;
10:4; 11:6|). The present active infinitive of \anakainizô\ (late
verb, \ana, kainos\, here only in the N.T., but \anakainoô\, #2Co
4:16; Col 3:10|) with \adunaton\ bluntly denies the possibility
of renewal for apostates from Christ (cf. #3:12-4:2|). It is a
terrible picture and cannot be toned down. The one ray of light
comes in verses #8-12|, not here. {Seeing they crucify to
themselves afresh} (\anastraurountas heautois\). Present active
participle (accusative plural agreeing with \tous ...
parapesontas\) of \anastauroô\, the usual verb for crucify in the
old Greek so that \ana-\ here does not mean "again" or "afresh,"
but "up," _sursum_, not _rursum_ (Vulgate). This is the reason
why renewal for such apostates is impossible. They crucify
Christ. {And put him to an open shame} (\kai
paradeigmatizontas\). Present active participle of
\paradeigmatizô\, late verb from \paradeigma\ (example), to make
an example of, and in bad sense to expose to disgrace. Simplex
verb \deigmatisai\ in this sense in #Mt 1:19|.

6:7 {Which hath drunk} (\hê piousa\). Articular second aorist
active participle of \pinô\, to drink. {Herbs} (\botanên\). Old
word from \boskô\, to feed, green plant, only here in N.T. Cf.
our botany. {Meet} (\eutheton\). Old compound verbal (\eu,
tithêmi\) well-placed, fit (#Lu 9:62|). {It is tilled}
(\geôrgeitai\). Present passive indicative of \geôrgeô\, old and
rare verb from \geôrgos\ (tiller of the soil, \gê, ergon\, #2Ti
2:6|), here only in the N.T. {Receives} (\metalambanei\). Present
active indicative of \metalambanô\, old verb to share in, with
genitive (\eulogias\) as here (#Ac 2:46|) or with accusative (#Ac
24:25|).

6:8 {If it beareth} (\ekpherousa\). Present active participle of
\ekpherô\, conditional participle. For "thorns and thistles" see
#Mt 7:16| for both words (\akanthas kai tribolous\). Roman
soldiers scattered balls with sharp iron spikes, one of which was
called _tribulus_, to hinder the enemy's cavalry. {Rejected}
(\adokimos\). See #1Co 9:27; Ro 1:28|. For \kataras eggus\ (nigh
unto a curse) see #Gal 3:10|. {To be burned} (\eis kausin\). "For
burning." Common sight in clearing up ground.

6:9 {But we are persuaded} (\pepeismetha de\). Perfect passive
indicative of \peithô\, literary plural. Note Paul's use of
\pepeismai\ in #2Ti 1:12|. {Better things} (\ta kreissona\). "The
better things" than those pictures in #6:4-8|. {That accompany
salvation} (\echomena sôtêrias\). "Things holding on to
salvation" (#Mr 1:38|), a common Greek phrase \echomena\, present
middle participle of \echô\. {Though we thus speak} (\ei kai
houtôs laloumen\). Concessive condition of the first class.
Explanatory, not apologetic, of his plain talk. {Not unrighteous
to forget} (\ou gar adikos epilathesthai\). Second aorist middle
infinitive of \epilanthanô\ with genitive case (\ergou\, work,
\agapês\, love). But even God cannot remember what they did not
do. {In that ye ministered and still do minister} (\diakonêsantes
kai diakonountes\). First aorist active and present active
participle of the one verb \diakoneô\, the sole difference being
the tense (single act _aorist_, repeated acts _present_).

6:11 {And we desire} (\epithumoumen de\). Literary plural again
like \pepeismetha\ (#6:9|). He is not wholly satisfied with them
as he had already shown (#5:11-14|). They have not given up
Christ (#6:4-8|), but many of them are still babes (\nêpioi\,
#5:13|) and not adults (\teleioi\, #5:14|) and others are in
peril of becoming so. {Unto the fulness of hope} (\pros tên
plêrophorian tês elpidos\). For \plêrophoria\ see #1Th 1:5; Col
2:2|. {To the end} (\achri telous\). As in #3:6,14|.

6:12 {That ye be not sluggish} (\hina mê nôthroi genêsthe\).
Negative final clause with second aorist middle subjunctive of
\ginomai\, "that ye become not sluggish (or dull of hearing)" as
some already were (#5:11|). {Imitators} (\mimêtai\). See #1Th
1:6; 2:14| for this word (our "mimic" in good sense). The writer
wishes to hold and develop these sluggards through those who
inherit the promises (see #10:19-12:3|), one of his great appeals
later in ch. #Heb 11| full of examples of "faith and
long-suffering."

6:13 {Made promise} (\epaggeilamenos\). First aorist middle
participle of \epaggellô\. Could swear by none greater (\kat'
oudenos eichen meizonos omosai\). Imperfect active of \echô\ in
sense of \edunato\ as often with \omosai\ (first aorist active
infinitive of \omnuô\) and \ômosen\ (he sware) is first aorist
active indicative.

6:14 {Surely} (\ei mên\). By itacism for \ê mên\ (Deissmann,
_Bible Studies_, p. 205). The quotation is from #Ge 22:16f|. (the
promise renewed to Abraham with an oath after offering of Isaac).
{Blessing} (\eulogôn\). Hebraism (present active participle) for
the Hebrew infinitive absolute and so with \plêthunôn\
(multiplying).

6:15 {Having patiently endured} (\makrothumêsas\). First aorist
active participle of \makrothumos\ (\makros, thumos\, long
spirit) illustrating \makrothumia\ of verse #12|. {He obtained}
(\epetuchen\). Second aorist (effective) active indicative of
\epetugchanô\, old verb with genitive. God was true to his word
and Abraham was faithful.

6:16 {In every dispute} (\pasês antilogias\). Objective genitive
of old word several times in Hebrews (#6:16; 7:7; 12:3|). Talking
back, face to face, in opposition. {Final} (\peras\). Limit,
boundary (#Mt 12:42|). Men may perjure themselves.

6:17 {To shew} (\epideixai\). First aorist active infinitive of
\epideiknumi\, to show in addition (\epi-\) to his promise "more
abundantly" (\perissoteron\). {The immutability of his counsel}
(\to ametatheton tês boulês autou\). Late compound verbal neuter
singular (alpha privative and \metatithêmi\, to change), "the
unchangeableness of his will." {Interposed} (\emesiteusen\).
First aorist active indicative of \mesiteuô\, late verb from
\mesitês\, mediator (#Heb 8:6|), to act as mediator or sponsor or
surety, intransitively to pledge one's self as surety, here only
in the N.T. {With an oath} (\horkôi\). Instrumental case of
\horkos\ (from \herkos\, an enclosure), #Mt 14:7,9|.

6:18 {By two immutable things} (\dia duo pragmatôn ametathetôn\).
See verse #17|. God's promise and God's oath, both unchangeable.
{In which it is impossible for God to lie} (\en hois adunaton
pseusasthai theon\). Put this "impossibility" by that in verses
#4-6|. {Theon} is accusative of general reference with
\pseusasthai\, first aorist middle infinitive of \pseudomai\.
{That we may have} (\hina echômen\). Purpose clause with \hina\
and the present active subjunctive of \echô\, "that we may keep
on having." {Strong consolation} (\ischuran paraklêsin\). "Strong
encouragement" by those two immutable things. {Who have fled for
refuge} (\hoi kataphugontes\). Articular effective second aorist
active participle of \katapheugô\, old verb, in N.T. only here
and #Ac 14:6|. The word occurs for fleeing to the cities of
refuge (#De 4:42; 19:5; Jos 20:9|). {To lay hold of}
(\kratêsai\). First aorist active (single act) infinitive of
\krateô\ in contrast with present tense in #4:14| (hold fast).
{Set before us} (\prokeimenês\). Placed before us as the goal.
See this same participle used with the "joy" (\charas\) set
before Jesus (#12:2|).

6:19 {Which} (\hên\). Which hope. What would life be without this
blessed hope based on Christ as our Redeemer? {As an anchor of
the soul} (\hôs agkuran tês psuchês\). Old word, literally in #Ac
27:29|, figuratively here, only N.T. examples. The ancient
anchors were much like the modern ones with iron hooks to grapple
the rocks and so hold on to prevent shipwreck (#1Ti 1:19|). {Both
sure and steadfast} (\asphalê te kai bebaian\). This anchor of
hope will not slip (alpha privative and \sphallô\, to totter) or
lose its grip (\bebaia\, from \bainô\, to go, firm, trusty).
{That which is within the veil} (\to esôteron tou
katapetasmatos\). The Holy of Holies, "the inner part of the
veil" (the space behind the veil), in N.T. only here and #Ac
16:24| (of the inner prison). The anchor is out of sight, but it
holds. That is what matters.

6:20 {As a forerunner} (\prodromos\). Old word used for a spy, a
scout, only here in N.T. Jesus has shown us the way, has gone on
ahead, and is the surety (\egguos\, #Heb 7:22|) and guarantor of
our own entrance later. In point of fact, our anchor of hope with
its two chains of God's promise and oath has laid hold of Jesus
within the veil. It will hold fast. All we need to do is to be
true to him as he is to us. {A high priest for ever} (\archiereus
eis ton aiôna\). There he functions as our great high priest,
better than Aaron for he is "after the order of Melchizedek," the
point that now calls for elucidation (#5:10f.|).