Exegetical and Hermeneutical Commentary of Hebrews 6:8
But that which beareth thorns and briars [is] rejected, and [is] nigh unto cursing; whose end [is] to be burned.
8. that which beareth thorns ] Rather, “if it bear thorns” (Isa 5:6; Pro 24:31). This neglected land resembles converts who have fallen away.
rejected ] The same word, in another metaphor, occurs in Jer 6:30.
nigh unto cursing ] Lit, “near a curse.” Doubtless there is a reference to Gen 3:18. St Chrysostom sees in this expression a sign of mercy, because he only says “ near a curse.” “He who has not yet fallen into a curse, but has got near it, will also be able to get afar from it;” so that we ought, he says, to cut up and burn the thorns, and then we shall be approved. And he might have added that the older “curse” of the land to which he refers, was by God’s mercy over-ruled into a blessing.
whose end is to be burned ] Lit., “whose end is for burning.” Comp. Isa 44:15, “that it may be for burning.” It is probably a mistake to imagine that there is any reference to the supposed advantage of burning the surface of the soil (Virg. Georg. 1. 84 sqq.; Pliny, H. N. xviii. 39, 72), for we find no traces of such a procedure among the Jews. More probably the reference is to land like the Vale of Siddim, or “Burnt Phrygia,” or “the Solfatara,” like that described in Gen 19:24; Deu 29:23. Comp. Heb 10:27. And such a land Judea itself became within a very few years of this time, because the Jews would not “break up their fallow ground,” but still continued “to sow among thorns.” Obviously the “ whose ” refers to the “land,” not to the “curse.”
Fuente: The Cambridge Bible for Schools and Colleges
But that which beareth thorns and briars is rejected – That is, by the farmer or owner. It is abandoned as worthless. The force of the comparison here is, that God would thus deal with those who professed to be renewed if they should be like such a worthless field.
And is nigh unto cursing – Is given over to execration, or is abandoned as useless. The word cursing means devoting to destruction. The sense is not that the owner would curse it in words, or imprecate a curse on it, as a man does who uses profane language, but the language is taken here from the more common use of the word curse – as meaning to devote to destruction. So the land would be regarded by the farmer. It would be valueless, and would be given up to be overrun with fire.
Whose end is to be burned – Referring to the land. The allusion here is to the common practice among the Oriental and Roman agriculturists of burning bad and barren lands. An illustration of this is afforded by Pliny. There are some who burn the stubble on the field, chiefly upon the authority of Virgil; the principal reason for which is, that they may burn the seeds of weeds; Nat. Hist. xviii. 30. The authority of Virgil, to which Pliny refers, may be found in Georg. i. 84:
Saepe etiam steriles incendere profuit agros,
Atque levem stipulam ciepitantibus urere flammis.
It is often useful to set fire to barren lands, and burn the light stubble in crackling flames. The purpose of burning land in this way was to render it available for useful purposes; or to destroy noxious weeds, and thorns, and underbrush. But the object of the apostle requires him to refer merely to the fact of the burning, and to make use of it as an illustration of an act of punishment. So, Paul says, it would be in the dealings of God with his people. If after all attempts to secure holy living, and to keep them in the paths of salvation, they should evince none of the spirit of piety, all that could be done would be to abandon them to destruction as such a field is overrun with fire. It is not supposed that a true Christian will fall away and be lost, but we may remark.
(1) That there are many professed Christians who seem to be in danger of such ruin. They resist all attempts to produce in them the fruits of good living as really as some pieces of ground do to secure a harvest. Corrupt desires, pride, envy, uncharitableness, covetousness, and vanity are as certainly seen in their lives as thorns and briars are on a bad soil. Such briars and thorns you may cut down again and again; you may strike the plow deep and seem to tear away all their roots; you may sow the ground with the choicest grain, but soon the briars and the thorns will again appear, and be as troublesome as ever. No pains will subdue them, or secure a harvest. So with many a professed Christian. He may be taught, admonished, rebuked, and afflicted, but all will not do. There is essential and unsubdued perverseness in his soul, and despite all the attempts to make him a holy man, the same bad passions are continually breaking out anew.
(2) Such professing Christians are nigh unto cursing. They are about to be abandoned forever. Unsanctified and wicked in their hearts, there is nothing else which can be done for them, and they must be lost. What a thought! A professing Christian nigh unto cursing! A man, the efforts for, whose salvation are about to cease forever, and who is to he given over as incorrigible and hopeless! For such a man – in the church or out of it – we should have compassion. We have some compassion for an ox which is so stubborn that he will not work – and which is to be put to death; for a horse which is so fractious that he cannot be broken, and which is to be killed; for cattle which are so unruly that they cannot be restrained, and which are only to be fattened for the slaughter; and even for a field which is desolate and barren, and which is given up to be overrun with briars and thorns; but how much more should we pity a man all the efforts for whose salvation fail, and who is soon to be abandoned to everlasting destruction!
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. That which beareth thorns and briers is rejected] That is: The land which, notwithstanding the most careful cultivation, receiving also in due times the early and latter rain, produces nothing but thorns and briers, or noxious weeds of different kinds, is rejected, , is given up as unimprovable; its briers, thorns, and brushwood burnt down; and then left to be pastured on by the beasts of the field. This seems to be the custom in husbandry to which the apostle alludes. The nature of the case prevents us from supposing that he alludes to the custom of pushing and burning, in order to farther fertilization. This practice has been common from very early times: –
Saepe etiam steriles incendere profuit agros;
Atque levem stipulam crepitantibus urere flammis.
VIRG. Geor. i., 5:84.
Long practice has a sure improvement found,
With kindled fires to burn the barren ground;
When the light stubble to the flames resign’d,
Is driven along, and crackles in the wind.
DRYDEN.
But this, I say the circumstances of the case prevent us from supposing to be intended.
Is nigh unto cursing] It is acknowledged, almost on all hands, that this epistle was written before the destruction of Jerusalem by the Romans. This verse is in my opinion a proof of it, and here I suppose the apostle refers to that approaching destruction; and perhaps he has this all along in view, but speaks of it covertly, that he might not give offence.
There is a good sense in which all these things may be applied to the Jews at large, who were favoured by our Lord’s ministry and miracles. They were enlightened by his preaching; tasted of the benefits of the heavenly gift-the Christian religion established among them; saw many of their children and relatives made partakers of the Holy Ghost; tasted the good word of God, by the fulfilment of the promise made to Abraham; and saw the almighty power of God exerted, in working a great variety of miracles. Yet, after being convinced that never man spake as this man, and that none could do those miracles which he did, except God were with him; after having followed him in thousands, for three years, while he preached to them the Gospel of the kingdom of God; they fell away from all this, crucified him who, even in his sufferings as well as his resurrection, was demonstrated by miracles to be the Son of God; and then to vindicate their unparalleled wickedness, endeavoured to make him a public example, by reproaches and blasphemies. Therefore their state, which had received much moral cultivation from Moses, the prophets, Christ, and his apostles; and now bore nothing but the most vicious fruits, pride, unbelief, hardness of heart, contempt of God’s word and ordinances, blasphemy, and rebellion; was rejected-reprobated, of God; was nigh unto cursing-about to be cast off from the Divine protection; and their city and temple were shortly to be burnt up by the Roman armies. Thus the apostle, under the case of individuals, points out the destruction that was to come upon this people in general, and which actually took place about seven years after the writing of this epistle! And this appears to be the very subject which the apostle has in view in the parallel solemn passages, Heb 10:26-31; and, viewed in this light, much of their obscurity and difficulty vanishes away.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But that which beareth thorns and briers: but, introduceth the state and end of a sinful apostate, that ill earth, showered upon as well as the good; the unregenerate soul, that had gospel dews and spiritual rain by the word and ordinances dropped down on it from heaven; yet bringeth forth, or out of it, not herbs or fruits fit for its owner or dresser, but briers, thorns, and thistles: so apostates, under all enlightenings and tasting of these supernatural dews of the Spirit, bring forth from a stony, unregenerate soul, nothing but corruptions and evils, their rooted lusts thrust out and sprung together with their common gifts, Luk 8:7,13,14; the words and deeds of whom are pernicious, dishonouring God and hurting men, as unbelief, hypocrisy, apostacy, described, 2Pe 2:1-3,12,14,18-22; Jude 1:4,8,10,12,16,19.
Is rejected; it is refuse land neglected by the owner, he takes no care of it; such are these apostates, of a reprobate mind, approving evil, rejecting good, and are so rejected of God, who withdraws his spiritual dews and ordinances, and the concurrence of his Spirit with them, as unworthy of them, and useless as to any good fruit to be produced there.
And is nigh unto cursing; such are looked upon as the mountains of Gilboa, accursed, 2Sa 1:21; and to be dealt with by the owner as the fruitless fig tree by Christ, Mat 21:19; Mar 11:21. So these apostates are under the curse, 2Pe 2:14 delivered up judicially by Christ to blindness of mind, and hardness of heart, and even to Satan himself, as the unbelieving Jews were, Joh 12:40, and those apostates, 1Ti 1:19,20.
Whose end is to be burned; the end of briers and thorns is the fire, they are to be burnt up by it; and this will be the final issue with apostates, to be destroyed by a Christ whom they have rejected, with eternal fire Heb 10:27; 12:29; Mat 3:12; 25:41; 2Th 1:7-9.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. that whichrather as Greek(no article), “But if it (the ‘land,’ Heb6:7) bear”; not so favorable a word as “bringethforth,” Heb 6:7, said ofthe good soil.
briersGreek,“thistles.”
rejectedafter havingbeen tested; so the Greek implies. Reprobate . . .rejected by the Lord.
nigh unto cursingonthe verge of being given up to its own barrenness by the just curseof God. This “nigh” softens the severity of the previous”It is impossible,” c. (Heb 6:4Heb 6:6). The ground is not yetactually cursed.
whose“of which(land) the end is unto burning,” namely, with theconsuming fire of the last judgment; as the land of Sodom was givento “brimstone, salt, and burning” (De29:23); so as to the ungodly (Mat 3:10;Mat 3:12; Mat 7:19;Mat 13:30; Joh 15:6;2Pe 3:10). Jerusalem, which hadso resisted the grace of Christ, was then nigh unto cursing, and in afew years was burned. Compare Mt22:7, “burned up their city” an earnest of alike fate to all wilful abusers of God’s grace (Heb 10:26;Heb 10:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But that which beareth thorns and briers,…. To which wicked men answer; who are unfruitful and unprofitable, and are hurtful, pricking and grieving, by their wicked lives and conversations, by their bitter and reproachful words, and by their violent and cruel persecutions; and particularly carnal professors, and especially apostates, such as before described; for to such earth, professors of religion may be compared, who are worldly, slothful, defrauding and overreaching, carnal and wanton; as also heretical men, and such as turn from the faith, deny it, and persecute the saints: and the things or actions produced by them are aptly expressed by “thorns and briers”; such as errors, heresies, and evil works of all kinds; and which show that the seed of the word was never sown in their hearts, and that that which they bear, or throw out, is natural to them: and such earth is
rejected; as such men are, both by the church, and by God himself; or “reprobate”, as they are concerning the faith, and to every good work; and are given up by God to a reprobate mind: and is “nigh unto cursing”; and such men are cursed already by the law, being under its sentence of curse and condemnation; and are nigh to the execution of it; referring either to the destruction of Jerusalem, which was near at hand; or to the final judgment, when they shall hear, Go, ye cursed:
whose end is to be burned; with everlasting and unquenchable fire, in the lake which burns with fire and brimstone.
Fuente: John Gill’s Exposition of the Entire Bible
If it beareth (). Present active participle of , conditional participle. For “thorns and thistles” see Mt 7:16 for both words ( ). Roman soldiers scattered balls with sharp iron spikes, one of which was called tribulus, to hinder the enemy’s cavalry.
Rejected (). See 1Cor 9:27; Rom 1:28. For (nigh unto a curse) see Gal 3:10.
To be burned ( ). “For burning.” Common sight in clearing up ground.
Fuente: Robertson’s Word Pictures in the New Testament
But that which beareth thorns and briers [ ] . Wrong. As given in A. V. the illustration throws no light on the subject. It puts the contrast as between two kinds of soil, the one well – watered and fertile, the other unwatered and sterile. This would illustrate the contrast between those who have and those who have not enjoyed gospel privileges. On the contrary the contrast is between two classes of Christians under equally favorable conditions, out of which they develop opposite results. Rend. but if it (the ground that receives the rain) bear thorns and thistles, etc. Akanqai thorns, from ajkh a point. Tribolov, from treiv three and belov a dart; having three darts or points. A ball with sharp iron spikes, on three of which it rested, while the fourth projected upward, was called tribulus or tribolus, or caltrop. These were scattered over the ground by Roman soldiers in order to impede the enemy ‘s cavalry. A kind of thorn or thistle, a land – caltrop, was called tribulus So Virgil,
“Subit aspera silva, Lappaeque tribulique.” Georg. 1 153.
Is rejected [] . Lit. unapproved. See on reprobate, Rom 1:28. Nigh unto cursing [ ] . See on Gal 3:10. Enhancing the idea of rejected. It is exposed to the peril of abandonment to perpetual barrenness.
Whose end is to be burned (h=v to telov eijv kausin). /Hv whose, of which, may be referred to cursing – the end of which cursing : but better to the main subject, gh the land. Telov is consummation rather than termination. jEiv kausin, lit. unto burning. Comp. LXX, Isa 40:16. The consummation of the cursed land is burning. Comp. Joh 14:6. The field of thorns and thistles is burned over and abandoned to barrenness. 196
Fuente: Vincent’s Word Studies in the New Testament
1) “But that which beareth thorns and briers,” (ekpherousa de akanthas apo tribolous) “But that which is bringing forth thorns and thistles,” growth, that is, of hurtful kind, as wood, hay, stubble of the professed believers life, 1Co 3:10-15.
2) “Is rejected,” (adokimos) “It is disapproved,” or cast aside without usefulness, accursed. As our Lord cursed, cut down the fig tree because of its non-fruit-bearing, so God may cut off the lives of his children, take them home if they persist in lives of thorns and briars only, 1Co 3:14-15.
3) “And is nigh unto cursing,” (kai kataras engus) “And is near (receiving) a curse; a severs judgement, as was the unfruitful fig tree, after long patience, Luk 13:6-9; While Israel was that fig tree, she was cut off because of her unfaithfulness; The lesson is that individuals may have their lives cut short because of refusing to be fruit bearers, Heb 12:9; 2Pe 1:4-9.
4) “Whose end is to be burned,” (hes to telos eis kausin) “Of which the end (is) for burning,” for ashes to be removed as rubbish that obstructs earth’s most fruitful production, Luk 12:46-47; Jas 4:17; The burning is not of the person in hell fire, but the works on which his life has been built as a selfish, covetous, worldly child of God, living the life of a spiritual dwarf, a pygmy, 1Co 3:13-15. When one is a professor, like Judas Iscariot, unsaved, who has never come to repentance or even tasted the good word of life, he, as a person, as well as his life’s work, shall be cut down like a tree – cast into hell, Mat 7:19.
Fuente: Garner-Howes Baptist Commentary
(8) But that which beareth.Rather, But if it bear thorns and briars it is rejected. We are told that the presence of briars (i.e., caltrops) is a sure evidence of a poor soil, on which labour will be wasted. The words are partially a quotation from Gen. 3:18. The change of translation here is important; if that very land, which has drunk in the abundant rain and has received careful culture still prove unfruitful, it is rejected. Man can do no more; and the curse of God is near; its end is for burning. The explanation of the last words is probably found in Deu. 29:23, which speaks of the land of Sodom which God overthrew, which is brimstone and salt and burning. The connection between these two verses and the preceding passages is obvious. In the case of the apostates there described, man is helpless; Gods curse is near. But, as Chrysostom says, in this very word there is mercy; the end is not yet come.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. Beareth thorns Now, whatever it once bore.
Rejected Reprobate; the word again doubly applicable to soil and soul; reprobate, not by an eternal previous decree, but in consequence of its perverse products.
Nigh unto cursing Not sure of being restored again because it was once fertile. In both the blessing and cursing there seems allusion to the opposite terms in Genesis, Gen 1:12, contrasting our primeval earth before and after the fall; “God saw that it was good;” and in Heb 3:17, “Cursed is the ground thorns also and thistles shall it bring forth.”
Nigh unto cursing shows the downward course of the apostatizing soul, and its nearness to the fatal result.
End The finality of his earthly career.
To be burned Literally, unto burning; that is, after the career is closed. The terms are again skilfully double-sided, applying alike to soil and soul. Note that it is not the thorns and briers that are burned, for that would improve the soil, but the soil itself. There seems to be an allusion to Deu 29:23: “The whole land thereof is brimstone, and salt, and burning like the overthrow of Sodom.” And here is a closing period to the strain of most severe rebuke and solemn warning commencing at Heb 5:11.
Fuente: Whedon’s Commentary on the Old and New Testaments
Heb 6:8 . The contrast.
] as to its signification not different from the preceding . Without justification by usage is it supposed by Chrysostom, Oecumenius, Theophylact, Cornelius a Lapide, Grotius, Wittich, Valckenaer, Klee, and Bloomfield, that the word is to be taken in malam partem , namely, in the sense: “Ejicere quasi abortus.”
] Thorns and thistles . Proverbial designation of rankly springing weeds and wild growth. Comp. Gen 3:18 ; Hos 10:8 ( ); Mat 7:16 .
] sc. , it fails to stand the test, is rejected, namely, in the judgment of God, as is self-evident from the in the preceding clause. Wrongly, therefore, Hofmann: it is unworthy to be treated as arable land.
] and near to the curse, i.e. not: devoted to the execration of men (Hofmann), but exposed to the peril of being abandoned by God to everlasting barrenness and desolation. Enhancement of . At the same time, however, there is to be found in a softening of the expression, manifestly with a reference to the fact that it is not yet too late for the readers to combat their lustings after defection, and to return fully into the right way (comp. Heb 6:9 ff.). Chrysostom: , . , .
] sc. , and its ultimate fate issues in burning. is referred by Camerarius, Abresch, Heinrichs, Stuart, Bleek, to ; but more correctly by Chrysostom, Theophylact, Luther, Seb. Schmidt, Bengel, Carpzov, Schulz, Bhme, Kuinoel, Stengel, Bisping, Delitzsch, Riehm (Lehrbegr. des Hebrerbr. p. 773), Alford, Maier, Kurtz, Ewald, Woerner, and the majority, to the main subject; in such wise that the relative is to be complemented by , . In connection therewith, however, to take , with Carpzov, Bhme, Kuinoel, Ebrard, Bisping, Maier, and others, as a Hebraism ( ), is inadmissible. See Winer, Gramm., 7 Aufl. p. 173.
The understanding, moreover, of a burning of the field, or of its produce, in order that the land may be improved, as that which is intended by (Schlichting, Bloomfield, and others), is forbidden by the connection, since no other than the divine punitive judgment bursting in upon it has to be described. What is meant is the burning up of the field itself by fire and brimstone coming down from heaven; by which, e.g., the soil of Sodom and Gomorrha was rendered for ever incapable of tillage (Bleek, Tholuck, Ebrard, Alford, Maier, Moll, al.). Comp. Gen 19:24 ; Deu 29:23 ; also Heb 10:27 : .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
8 But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned.
Ver. 8. Is rejected, and is nigh to cursing ] The sin against the Holy Ghost is therefore unpardonable, because God (not suffering himself to be derided, or his Spirit of truth to be found a liar) smiteth these sinners against their own souls, with blindness and reprobacy of mind. Whence follows, 1. An impossibility of repentance, sith it is the work of that Spirit whom they have despited, and will not suffer any saving operation of his to fasten on their souls. 2. Such a desperate fury invadeth them, that they resist and repudiate the matter of remission, the blood of Christ, whereby if they might have mercy, yet they would not; but continue raving and raging against both the physic and the physician, to their endless ruth and ruin.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Heb 6:8 . “but if it brings forth thorns and thistles it is rejected and nigh unto a curse and its end is burning”. The other alternative, which corresponds to the possible state of the Hebrews, is here introduced. With all its advantages, the land may prove disappointing, may not stand the sole test ( ) of land, its production of a harvest. . frequently conjoined in LXX, Gen 3:17 , Hos 10:8 , and expressive of useless and noxious products. [ , frequently , three pointed, and originally meaning a caltrop]. is used under the influence of the personal reference rather than of the figure. with a reference to Gen 3:18 , and suggested by the of the previous verse. Wetstein quotes from Aristides the expression , and from the Chrys. and Theophyl. conclude, rightly, that the curse is not yet in action. . . What is the antecedent? , say the Geeek commentaries, Bengel, Riehm, Delitzsch, Lnemann, Alford; , say Stuart, Bleek, Weiss, von Soden. The former seems distinctly preferable. Cf. Phi 3:19 , . But here it is instead of “for burning,” it serves for nothing else, and is thus contrasted with the use served by the productive land. The burning has with an excess of literality been ascribed to the soil itself, and therefore the example of Sodom and Gomorrah has been adduced. But Grotius is right who finds a metonymy: “de terra dicitur quod proprie iis rebus convenit quae terrae superstant”. Reference may be made to Philo, De Agric . c. 4: . Cf. Joh 15:6 . Certainly it points not to a remedial measure, but to a final destructive judgment.
Heb 6:9-12 , sudden transition, characteristic of the author, from searching warning to affectionate encouragement. “Startled almost by his own picture” he hastens to assure the Hebrews that he is convinced it does not represent their present condition. On the contrary he recognises in their loving care of Christ’s people a service God cannot overlook and which involves “salvation”. They have only to abound in hope as already they are rich in love, and they will no longer be slothful and inanimate but will reproduce in their lives the faith and endurance which have brought others into the enjoyment of the promised and eternal blessing.
Fuente: The Expositors Greek Testament by Robertson
briers. Greek. tribolos Only here and Mat 7:16.
rejected. Greek. adokimos. See Rom 1:28.
cursing = a curse. Compare Psa 37:22.
to be burned = for (Greek. eis) burning Greek. kausis. Only here
Fuente: Companion Bible Notes, Appendices and Graphics
Heb 6:8. , bearing) This also coheres with , drinking.- , thorns and briars) entirely, or at least chiefly.-, rejected) so that it may be left uncultivated.- , nigh to cursing) so that it may be overwhelmed with all evil.-) viz. , of which land.- , for burning) These words in this passage are expressive of great , severity. Supply or ; comp. LXX., Pro 14:12-13; Pro 16:25; or , comp. LXX., Isa 44:15, . The same ellipse is found at Heb 6:16, . Fire is the punishment of the Jews, Mat 22:7, and of their land. A prophetical stricture a very few years before that the city Jerusalem was burnt. Those of the Jews were the most desperate, who resisted the faith in the city and around it.
Fuente: Gnomon of the New Testament
beareth: Heb 12:17, Gen 3:17, Gen 3:18, Gen 4:11, Gen 5:29, Deu 29:28, Job 31:40, Psa 107:34, Isa 5:1-7, Jer 17:6, Jer 44:22, Mar 11:14, Mar 11:21, Luk 13:7-9
whose: Heb 10:27, Isa 27:10, Isa 27:11, Eze 15:2-7, Eze 20:47, Mal 4:1, Mat 3:10, Mat 7:19, Mat 25:41, Joh 15:6, Rev 20:15
Reciprocal: 2Sa 23:7 – and they shall Job 38:26 – on the wilderness Pro 24:31 – it Isa 7:23 – be for briers Isa 9:18 – it shall Isa 27:4 – who would Eze 15:4 – it is cast Mic 7:4 – General Mal 4:6 – and smite Mat 21:19 – Let Mat 25:30 – cast Mar 4:19 – unfruitful Mar 11:20 – General Luk 3:8 – fruits Luk 8:7 – thorns Luk 13:9 – if not Luk 23:31 – General Joh 15:2 – branch Rom 6:21 – for the 2Co 13:5 – reprobates 1Th 2:16 – for
Fuente: The Treasury of Scripture Knowledge
Heb 6:8. On the same basis as the preceding verse, if some spot receives the rain but yields only the thorns, such products will be burned, and that spot will be rejected by the owner as unprofitable.
Fuente: Combined Bible Commentary
Verse 8
Is nigh unto cursing; will certainly be condemned.
Fuente: Abbott’s Illustrated New Testament
If no good fruit results, however, only dangerous and destructive thorns, God will bring judgment on this ground rather than blessing it (cf. Joh 15:2; Joh 15:6).
"Worthless" literally means disapproved (Gr. adokimos). It does not mean totally rejected but failing to gain God’s blessing (cf. 1Co 9:27). It is "in danger of being cursed" but is not cursed as unbelievers are. "Burned" does not mean burned in hell (cf. 1Co 3:13-15). In ancient times, as well as today, farmers often burned their fields to removed unwanted vegetation, not to destroy the field itself. This is evidently a judgment on a believer that God allows because of his or her apostasy (cf. Isa 9:18-19; Isa 10:17; Joh 15:6; Heb 10:17). The judgment might result in premature death in some cases (cf. 1Jn 5:16-17). However the text does not warrant concluding that this fate will befall every apostate. Some "fields" once burned turn out to be more productive in the future, and that might be what God’s judgment would lead to in the case of some apostates (cf. 1Ti 1:19-20). The purpose of the burning (chastening) is restoration to fruitfulness (cf. Heb 13:1-9; Heb 13:18-23). [Note: See Charles C. Bing, "Does Fire in Hebrews refer to Hell?" Bibliotheca Sacra 167:667 (July-September 2010):342-57.]
The history of the interpretation I have offered in this passage, and in Hebrews generally, is as follows. Robert Govett was one of the earliest modern authors who wrote on the theme of the Christian’s rewards. [Note: See Robert Govett, Entrance Into the Kingdom.] He was also a leading figure in the school of thought that took the warnings of Hebrews as being addressed to Christians who were eternally saved and secure. However some in this school also believed that unfaithful Christians would miss the Millennium and spend 1,000 years in a kind of "purgatory." Those in this school include G. H. Lang, [Note: G. H. Lang, The Epistle to the Hebrews, pp. 106-7.] R. E. Neighbor, [Note: R. E. Neighbor, If They Shall Fall Away.] and probably Philip Mauro. [Note: Philip Mauro, God’s Pilgrims.]
Among the standard commentators B. F. Westcott, James Moffatt, and I. Howard Marshall, as well as most others, took the view that the writer addressed true Christians in the warning passages. These three men took what we would call an Arminian stance, believing true Christians can lose their salvation, but they believed the writer addressed Christians in these passages.
Students of this passage sometimes assume that the view that the writer addressed only false professors (i.e., not genuine Christians) is the majority view, but it is not. It is, however, the most popular Calvinistic interpretation.
Another modern writer who takes this passage as I do is R. T. Kendall. [Note: R. T. Kendall, Once Saved, Always Saved, pp. 175-99, and 219-28. Kendall succeeded D. Martin Lloyd-Jones as minister of Westminster Chapel, London, England.] He also discussed briefly the history of this interpretation in the church fathers. [Note: Kendall, pp. 224-25.] Hodges also held this view [Note: Hodges, "Hebrews;" and The Gospel . . . .] as did Oberholtzer, [Note: Oberholtzer, "The Warning . . .," 145:319-28.] Dillow, [Note: Dillow, pp. 433-55.] Gleason, [Note: Randall C. Gleason, "The Old Testament Background of the Warning in Hebrews 6:4-8," Bibliotheca Sacra 155:617 (January-March 1998):62-91.] and others.