Hebrews 6:1

Διὸ ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγου, ἐπὶ τὴν τελεισvτηατ φερώμεθα

Διό. “ideo,” “quapropter,” “propterea;” a wherefore.” ᾿Αφέντες, “intermittentes,” Ari., Vulg. Lat., Rhem., “intermitting:” as though the apostle laid these things aside only for the present, with a resolution to take them up again in this epistle; but neither doth the word signify any such thing nor doth he so do. “Relinquentes,” Bez., “leaving.” Syr., נֶשְׁבּוק, “emittamus,” or “demittamus;” “dismissing,” properly. Τὸν τῆς ἀφχῆς τοῦ Χριστοῦ λόγου. Arias, “sermonem initii Christi.” Vulg., “inchoationis Christi.” “The word of the beginning of Christ,” as the Rhemists; very obscurely in Latin, and in our language. Erasm., “omisso qui in Christo rudes inchoat sermone;” “the word that entereth those that are unskilful,” or, “beginners in Christ.” So also Beza. We, “the principles of the doctrine of Christ.” Syr., “the beginning of the word of Christ,” for “the word of the beginning of Christ.” The word of, or that which concerns the principles of the doctrine of Christ. ᾿Επὶ τὴν τελειότηατ φερώμεθα. Φερώμεθα, “feramur,” “let us be carried on.” Syr., “ נִאחֵא, “let us come to.” Arab., “let us lift up ourselves.” Rhem., “let us proceed.” Ours, “let us go on unto perfection.”

Hebrews 6:1. Wherefore, leaving the doctrine of the beginning of Christ, let us be carried on to perfection.

Διό, “wherefore.” This illative manifests that there is a dependence in what ensues on what was discoursed of before. That which follows may be either an inference from it, or be the effect of a resolution occasioned by it. “Wherefore;” that is either, ‘This duty will hence follow;'or, ‘Seeing it is so, I am thus resolved to do.'And this connection is variously apprehended, on the account of the ambiguity of the expression in the plural number and first person. ᾿Αφέντες...... φερώμεθα , “We leaving, let us go on.” For in this kind of expression there is a rhetorical communication; and the apostle either assumes the Hebrews unto himself as to his work, or joins himself with them as to their duty. For if the words be taken the first way, they declare his resolution in teaching; if in the latter, their duty in learning.

First, And if we take the words in the first way, as expressing the apostle's resolution as to his own work, the inference seems to have an immediate dependence on the eighth verse of the preceding chapter, passing by the discourse of the following verses as a digression, to be as it were included in a parenthesis: “Of whom we have many things to say, and hard to be uttered, seeing you are dull in hearing;” I shall therefore, for your future instruction, “leave the principles of the doctrine of Christ,” and go on unto more sublime mysteries, or the wisdom that we speak among them that are perfect.'For although he had blamed them for their dulness and backwardness in learning, yet he doth not declare them, at least not all of them, to be such as were uncapable of these mysteries, so as that he ought not to communicate them unto them. This is the meaning of the words, if the apostle assume the Hebrews unto himself, and if it be his work that is intended.

Secondly, If in the latter way the apostle join himself unto the Hebrews, and it is their duty which is intended, namely, that they should not always dwell on the first principles or lessons of Christianity, but press on unto perfection, then,

1. This illative, διό, seems to have respect unto the time, in the first place, which these Hebrews had enjoyed under the means of growth in the knowledge of Christ; on the account whereof he affirms that it might be justly expected concerning them that they should be teachers of others. “Therefore,” saith he, or on the consideration hereof, ‘it is just and equal that you should go on towards perfection;'which that they would do, he expresseth his hopes concerning them, Hebrews 6:9.

2. It respects also that negligence, and sloth, and backwardness to learn, which he had reproved in them. As if he had said, ‘Seeing, therefore, you have hitherto been so careless in the improvement of the means which you have enjoyed, which hath been no small fault or evil in you, but that which hath tended greatly to your disadvantage, now at last stir up yourselves unto your duty, and go on to perfection.'

We need not precisely to determine this connection, so as to exclude either intention; yea, it may be the apostle, having respect unto the preceding discourse, and considering thereon both the present condition of the Hebrews, as also the necessity that there was of instructing them in the mystery of the priesthood of Christ, without the knowledge whereof they could not be freed from their entanglements unto the Aaronical priesthood and ceremonies, which were yet in use and exercise among them, doth intend in this inference from thence both his own duty and theirs; that he should proceed unto their further instruction, and that they should stir up themselves to learn and profit accordingly. This, the duty of his office and care of them, and this their advantage and edification, required; for this alone was the great means and expedient to bring them off in a due manner, and upon right grounds, from that compliance with Judaism which God would now no longer connive at, nor tolerate the practice of, as that which was inconsistent with the nature and design of the gospel. And it is apparent, that before the writing of this epistle, they were not sufficiently convinced that there was an absolute end put unto all Mosaical institutions; for notwithstanding their profession of the gospel, they still thought it their duty to abide in the observation of them. But now the apostle designs their instruction in that mystery which particularly evinceth their inconsistency with faith in our Lord Jesus Christ, and obedience unto him.

᾿Αφέντες, “omittentes,” “relinquentes;” we, “leaving.” ᾿Αφίημι, is sometimes “dimitto,” to “dismiss,” to “discharge,” or “let go;” sometimes “omitto,” “missum facio,” to “omit,” to “pass by.” And it is used with respect unto speech of things that have been already mentioned. Τούτων ἀφέμενοι τῶν λόγων, in Lucian, “omitting these discourses,” laying aside further speech concerning these things. So is it here used by our apostle. But the signification of the word is to be limited unto the present occasion; for consider the things here spoken of absolutely, and they are never to be left, either by teachers or hearers. There is a necessity that teachers should often insist on the rudiments or first principles of religion; and this not only with respect unto them who are continually to be trained up in knowledge from their infancy, or unto such as may be newly converted, but also they are occasionally to be inculcated on the minds of those who have made a farther progress in knowledge. And this course we find our apostle to have steered in all his epistles. Nor are any hearers so to leave these principles as to forget them, or not duly to make use of them. Cast aside a constant regard unto them in their proper place, and no progress can be made in knowledge, no more than a building can be carried on when the foundation is taken away. But respect is had on both sides unto the present occasion. ‘Let us not always dwell upon the teaching and learning of these things, but “omitting” them for a season, as things that you are, or might be, well acquainted withal, let us proceed unto what is further necessary for you.'

Obs. 1. It is the duty of ministers of the gospel to take care, not only that their doctrine they preach be true, but also that it be seasonable with respect unto the state and condition of their hearers.

Herein consists no small part of that wisdom which is required in the dispensation of the word. Truths unseasonable are like showers in harvest. It is “a word spoken in season” that is beautiful and useful, Proverbs 25:11; yea, “every thing is beautiful in its own time,” and not else, Ecclesiastes 3:11. And two things are especially to be considered by him who would order his doctrine aright, that his words may be fit, meet, and seasonable:

1. The condition of his hearers, as to their present knowledge and capacity. Suppose them to be persons, as the apostle speaks, of “full age,” such as can receive and digest “strong meat,” that have already attained some good acquaintance with the mysteries of the gospel. In preaching unto such an auditory, if men, through want of ability to do otherwise, or want of wisdom to know when they ought to do otherwise, shall constantly treat of first principles, or things common and obvious, it will not only be unuseful unto their edification, but also at length make them weary of the ordinance itself. And there will be no better effect on the other side, where the hearers being mostly weak, the more abstruse mysteries of truth are insisted on, without a prudent accommodation of matters suited unto their capacity. It is, therefore, the duty of stewards in the house of God to give unto his household their proper portion. This is the blessed advice our apostle gives to Timothy, 2 Timothy 2:15: “Study to show thyself approved unto God, a workman that needeth not to be ashamed, οφρθοτομοῦντα τὸν λόγον τῆς ἀληθείας,” “rightly cutting out the word of truth.” This is that whereby a minister may evince himself to be “a workman that needeth not to be ashamed:” if as, when the beasts that were sacrificed were cut into pieces, the priest according to the law disposed of the parts of them, unto the altar, himself, and them that brought them, that each in the division might have his proper and legal portion; so he give out a due and proper part unto his hearers, he is an approved workman. Others cast all things into confusion and disorder; which will at length redound unto their own shame. Now, whereas in all churches, auditories, or congregations, there is so great a variety of hearers, with respect unto their present attainments, knowledge, and capacities, so that it is impossible that any one should always, or indeed very frequently, accommodate his matter and way of instruction to them all; it were greatly to be desired that there might be, as there was in the primitive church, a distribution made of hearers into several orders or ranks, according as their age or means of knowledge do sort them, that so the edification of all might be distinctly provided for. So would it be, if it were the work of some separately to instruct those who yet stand in need to be taught the first principles of the oracles of God, and of others to build up towards perfection those who have already made some progress in the knowledge of the gospel; or the same work may be done by the same persons at several seasons. Nor doth any thing hinder but that those who are strong may be occasionally present at the instructions of the weak, and the latter at the teachings of the former, both to their great advantage. In the meantime, until this can be attained, it is the duty and wisdom of a minister to apply himself, in the doctrine he preacheth, and the manner of his delivery, unto the more general state of his hearers, as by him it is apprehended or known. And as it will be a trouble unto him who esteems it his duty to go forward in the declaration of the mysteries of the gospel, to fear that many stay behind, as being unable to receive and digest the food he hath provided; so it should be a shame to them who can make no provision but of things trite, ordinary, and common, when many, perhaps, among their hearers are capable of feeding on better or more solid provision. Again,

2. The circumstances of the present time are duly to be considered by them who would preach doctrine that should be seasonable unto their hearers; and these are many, not here to be particularly insisted on. But those especially of known public temptations, of prevalent errors and heresies, of especial opposition and hatred unto any important truths, are always to be regarded; for I could easily manifest that the apostle in his epistles hath continually an especial respect unto them all. Neither was a due consideration hereof ever more necessary than it is in the days wherein we live. And other things may be added of the like nature unto this purpose. Again,

Obs. 2. Some important doctrines of truth may, in the preaching of the gospel, be omitted for a season, but none must ever be forgotten or neglected. So deals the apostle in this place, and light hath been. sufficiently given us hereinto by what hath already been discoursed.

That which is passed over here he calls τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγου “sermonem de Christo initiantem;” “sermo exordii Christi;” “sermo quo instituuntur rudes in Christo.” We say, “the principles of the doctrine of Christ,” I fear somewhat improperly; for “the principles of the doctrine of Christ” indefinitely must include all, at least the most principal, of those which are so. ῾Ο λόγος, “the word;” that is, the word preached. So ὁλόγος is frequently used, 1 Corinthians 1:18. And the name “Christ” is not taken here personally, neither efficiently, as though “of Christ,” should be ‘whereof Christ is the author,'nor objectively concerning Christ; but it is taken metonymically for the doctrine of the gospel, and the profession of that religion which was taught by him. So that “the word of Christ” is no more but the doctrine of the gospel as preached and taught. Τῆς ἀρχῆς containeth a limitation of this doctrine with respect unto some parts of it; that is, those which men usually and ordinarily were first instructed in, and which, from their own nature, it was necessary that so they should be. These are here called “the word of the beginning of Christ.” And what these doctrines are, the apostle declares particularly in the end of this verse, and in the next, where we shall inquire into them. They are the same with “the first principles of the oracles of God,” whereof mention was made before. Having declared what for the present he would omit and pass by, although there was some appearance of a necessity to the contrary, the apostle expresseth what his present design in general was, and what was the end which therein he aimed at. Now this was, that, not being retarded by the repetition or re-inculcation of the things which he would therefore omit, they might (he in teaching, they in learning) “go on to perfection.” And two things must be considered:

1. The end intended;

2. The manner of pressing towards it.

The end is τελειότης, “perfection;” that is, such a knowledge of the mysterious and sublime doctrines of the gospel as those who were completely initiated and thoroughly instructed were partakers of. Of this he says, Σοφίαν λαλοῦμεν ἐν τελείοις, 1 Corinthians 2:6; “We speak wisdom among the perfect;” or, ‘declare the deep mysteries of the gospel, “the wisdom of God in a mystery,” unto them that are capable of them.'It is, then, a perfection that the apostle aims at; but such as comes under a double limitation:

1. From the nature of the thing itself. It is only an intellectual perfection, a perfection of the mind in knowledge, that is intended. And this may be where there is not a moral, gracious, sinless perfection. Yea, men may have great light in their minds, whilst their wills and affections are very much depraved, and their lives unreformed.

2. It is a comparative, and not an absolute perfection. An absolute perfection, in the comprehension of the whole mystery of God in Christ, is not by us attainable in this life. The apostle denies it concerning himself, Philippians 3:12. But such a degree and measure as God is pleased to communicate to believers in the ordinary use of means, is that which is intended. See Ephesians 4:12-13. Take, therefore, the perfection here aimed at objectively, and it is the more sublime mysteries of the gospel which it expresseth; take it subjectively, it is such a clear perception of them, especially of those which concern the person and offices of Christ, and particularly his priesthood, as grown believers do usually attain unto.

The manner of arriving at this end he expresseth by φερώμεθα. And in this word is the rhetorical communication mentioned. For either he ascribes that unto himself with them which belonged only unto them; or that unto them which belonged only unto him; or what belonged unto them both, but in a different way, namely, unto him in teaching, unto them in learning. “Let us be carried on.” The word is emphatical, intimating such a kind of progress as a ship makes when it is under sail. “Let us be carried on;” that is, with the full bent of our minds and affections, with the utmost endeavors of our whole souls. ‘We have abode long enough by the shore; let us now hoist our sails and launch forth into the deep.'And we may hence learn, that,

Obs. 3. It is a necessary duty of the dispensers of the gospel to excite their hearers, by all pressing considerations, to make a progress in the knowledge of the truth.

Thus dealeth our apostle with these Hebrews. He would not have them always stand at the porch, but enter into the sanctuary, and behold the hidden glories of the house of God. Elsewhere he complains of those who are “always learning,” that is, in the way of it, under the means of it; but yet, by reason of their negligence and carelessness in the application of their minds unto them, do “never come εἰς ἐπίγνωσιν,” 2 Timothy 3:7, to a clear knowledge and acknowledgment of the truth. And in the same spirit he complains of his Corinthians for their want of proficiency in spiritual things, so that he was forced in his dealing with them to dwell still on the rudiments of religion, 1 Corinthians 3:1-2. In all his epistles heis continually, as it were, pressing this on the churches, that they should labor to “grow in grace, and in the knowledge of our Lord and Savior Jesus Christ;” and that they might do so, was the principal matter of his prayers for them, Ephesians 3:14-19; Ephesians 1:15-19; Colossians 2:1-2. And they are utter strangers to his spirit and example who are careless in this matter, especially such as persuade and even compel others so to be. Wherefore this duty is necessary unto dispensers of the gospel on sundry accounts:

1. Because their hearers do greatly need the exercise of it. They are apt to be slothful and weary; many begin to run well, but are quickly ready to faint. There is no reckoning up the occasions hereof, they are so many and various. Weariness of the flesh; self-conceit of having attained what is sufficient, perhaps more than others; curiosity and itching ears, in attending unto novelties; dislike of that holiness and fruitfulness of life which an increase of knowledge openly tends unto; misspending on the one hand, or covetousness of time for the occasions of life on the other; any prevailing corruption of mind or affections; the difficulty that is in coming to the knowledge of the truth in a due manner, making the sluggard cry, “There is a lion in the streets;” with other things innumerable, are ready and able to retard, hinder, and discourage men in their progress. And if there be none to excite, warn, and admonish them; to discover the variety of the pretences whereby men in this matter deceive themselves; to lay open the snares and dangers which hereby they cast themselves into; to mind them of the excellency of the things of the gospel and the knowledge of them, which are proposed before them; it cannot be but that by these means their spiritual condition will be prejudiced, if not their souls ruined. Yea, sometimes men are so captivated under the power of these temptations and seductions, and are furnished with such pleas in the de-fence of their own sloth and negligence, as that they must be dealt wisely and gently withal in admonitions concerning them, lest they be provoked or discouraged. Hence our apostle having dealt effectually with these Hebrews about these things, shuts up his discourse with that blessed expression of love and condescension towards them, Hebrews 13:22, “I beseech you, brethren, suffer the word of exhortation, ἀνέχεσθε :” ‘So bear with it, as that which, however it may be contrary to your present inclinations, yet proceeds out of tender love to your souls, and hath no other end but your spiritual advantage.'Neither ought this to abate herein the endeavors of faithful ministers, but only give them further occasion to stir up and exercise their prudence and diligence.

2. The advantages which professors have by a progress in the knowledge of spiritual things, make it a necessary duty to stir them up and lead them on therein, unto them who are obliged in all things to watch for the good of their souls. And these advantages also present themselves in so much variety, that they cannot be here recounted. Mention may be made of some few in a way of instance; as,

(1.) Hereon, in a way of an effectual means, depends the security of men from seduction into heresies, noisome and noxious errors. Of what sort are they whom we see seduced every day? Are they not persons who either are brutishly ignorant of the very nature of Christian religion, and the first principles of it, with which sort the Papists fill the rolls of their converts; or such as have obtained a little superficiary knowledge, and confidence therein, without ever laying a firm foundation, or carrying on an orderly superstruction thereon in wisdom and obedience, which sort of men fill up the assemblies of the Quakers? The foundation of God standeth sure at all times, God knoweth who are his; and he will so preserve his elect as to render their total seduction impossible. But in an ordinary way, it will be very difficult in such a time as this, when seducers abound, false doctrines are divulged and speciously obtruded, wherein there are so many wolves abroad in sheep's clothing, and so great an opposition is on all hands made to the truth of the gospel, for any to hold out firm and unshaken unto the end, if their minds be not inlaid and fortified with a sound, well grounded knowledge of the mysteries of the gospel. It is the teaching of the Spirit, the unction of the Holy One, whereby we know all necessary truths, that must preserve us in such a season, 1 John 2:27.

(2.) Proportionable unto our growth in knowledge will be our increase in holiness and obedience. If this at any time fall out otherwise, it is from the sins and wickedness of the persons in whom it is; in the nature of the things themselves, they thus depend on one another. See Ephesians 4:21-24; Romans 12:2. That “ignorance is the mother of devotion,” is a maxim that came from hell to fetch the souls of men, and has carried back multitudes with it; where let it abide. Now the reason why the improvement of knowledge doth tend unto the improvement of holiness and obedience, is because faith acts itself on Christ only in and by the things which we know, whereby spiritual strength is derived unto us, and we are enabled unto them.

(3.) Usefulness in the church, unto our families, and amongst all men, depends hereon. This needs no other confirmation than what the experience of every man will suggest unto him. And if I should design to go over but the principal advantages which we attain, or may do so, in the growth of spiritual light and knowledge, there is not any thing wherein our faith or obedience is concerned; nothing that belongs unto our graces, duties, or communion with God, in them or by them; nothing wherein we are concerned in temptations, afflictions, or consolation, but might be justly called in to give testimony thereunto. If, therefore, the ministers of the gospel have any care for, or any love unto the souls of their hearers; if they understand any thing of the nature of the office and work which they have taken on themselves, or the account they must one day give of the discharge of it; they cannot but esteem it among the most necessary duties incumbent on them, to excite, provoke, persuade, and carry on, those who are under their charge towards the perfection before described.

There is therefore nothing, in the whole combination against Christ and the. gospel which is found in the Papacy, of a more pernicious nature and tendency than is the design of keeping the people in ignorance. So far are they from promoting the knowledge of Christ in the members of their communion, that they endeavor by all means to obstruct it; for, not to mention their numerous errors and heresies, every one whereof is a diversion from the truth, and a hinderance from coming to an acquaintance with it, they do directly keep from them the use of those means whereby alone its knowledge may be attained. What else means their prohibition of the people from reading the Scripture in a language they understand? The most expeditious course for the rendering of all streams unuseful, is by stopping of the fountain. And whereas all means of the increase of knowledge are but emanations from the Scripture, the prohibition of the use thereof doth effectually evacuate them all. Was this spirit in our apostle? had he this design? It is evident to all how openly and frequently he expresseth himself to the contrary. And to his example ought we to conform ourselves. Whatever other occasion of writing he had, the principal subject of his epistles is constantly the increase of light and knowledge in the churches, which he knew to be so necessary for them. We may therefore add,

Obs. 4. The case of that people is deplorable and dangerous whose teachers are not able to carry them on in the knowledge of the mysteries of the gospel. The key of knowledge may be taken away by ignorance as well as malice. And so it is with many. And when knowledge is perished from their lips who should preserve it, the people must perish for want of that knowledge, Hosea 4:6; Matthew 15:14.

Obs. 5. In our progress towards an increase in knowledge, we ought to go on with diligence and the full bent of our wills and affections.

I intend hereby to express the sense of φερώμεθα. It is of a passive signification, denoting the effect, “Let us be acted, carried on;” but it includes the active use of means for the producing that effect. And the duties on our part intended may be reduced unto these heads,

1. Diligence in an application unto the use of the best means for this end, Hosea 6:3. Those that would be carried on towards perfection must not be careless, or regardless of opportunities of instruction, nor be detained from them by sloth or vanity, nor diverted by the businesses and occasions of this world. Both industry in their pursuit, and choice in the preferring of them before secular advantages and avocations, are required hereunto.

2 . Intension of mind in the attending unto them. Such persons are neither to be careless of them nor careless under them. There are who will take no small pains to enjoy the means of instruction, and will scarce miss an opportunity that they can reach unto; but when they have so done, there they sit down and rest. It is a shame, to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed. So do they continue to hear from day to day, and from year to year, but are not carried on one step towards perfection. If both heart and head be not set at work, and the utmost endeavors of our minds improved, in searching, weighing, pondering, learning, treasuring up the truths that we are taught by any means of divine appointment, we shall never make the progress intended. 3. There is required hereunto, that our wills and affections be sincerely inclined unto and fixed on the things themselves that we are taught. These are the principal wings or sails of our souls, whereby we are, or may be, carried on in our voyage. Without this all that we do will amount to nothing, or that which is no better. To love the truth, the things proposed unto us in the doctrine of it; to delight in them; to find a goodness, desirableness, excellency, and suitableness unto the condition of our souls in them; and therefore to adhere and cleave unto them; is that which will make us prosper in our progress. He that knows but a little and loves much, will quickly know and love more. And he that hath much knowledge but little love, will find that he labors in the fire for the increase of the one or other. When, in the diligent use of means, our wills and affections do adhere and cleave with delight unto the things wherein we are instructed, then are we in our right course; then if the holy gales of the Spirit of God do breathe on us, are we in a blessed tendency towards perfection. 2 Thessalonians 2:10.

4. The diligent practice of what we know is no less necessary unto the duty pressed on us. This is the next and immediate end of all teaching and all learning. This is that which renders our knowledge our happiness: “If ye know these things, happy are ye if ye do them.” Doing what we know is the great key to give us an entrance into knowing what we do not. If we do the will of God, we shall know of his word, John 7:17. And,

5. All these are to be managed with a certain design and prospect towards this end, of growing in grace and knowledge, and that until we arrive at the measure of our perfection appointed unto us in Jesus Christ. In these ways, and by these means, we may attain the effect directly expressed, of being carried on in the increase of spiritual light and knowledge, and not without them.