Exegetical and Hermeneutical Commentary of Hebrews 6:3
And this will we do, if God permit.
3. this will we do ] We will advance towards perfection. The mss., as in nearly all similar cases, vary between “we will do” ( , B, K, L) and “let us do” (A, C, D, E). It is difficult to decide between the two, and the variations may often be due (1) to the tendency of scribes, especially in Lectionaries, to adopt the hortative form as being more edifying; and (2) to the fact that at this period of Greek the distinction in sound between and was small.
if God permit ] These sincere and pious formulae became early current among Christians (1Co 16:7; Jas 4:15).
Fuente: The Cambridge Bible for Schools and Colleges
And this will we do – We will make these advances toward a higher state of knowledge and piety. Paul had confidence that they would do it (see Heb 6:9-10), and though they had lingered long around the elements of Christian knowledge, he believed that they would yet go on to make higher attainments.
If God permit – This is not to be interpreted as if God was unwilling that they should make such advances, or as if it were doubtful whether he would allow it if they made an honest effort, and their lives were spared; but it is a phrase used to denote their dependence on him. It is equivalent to saying, if he would spare their lives, their health, and their reason; if he would continue the means of grace, and would impart his Holy Spirit; if he would favor their efforts and crown them with success, they would make these advances. In reference to anything that we undertake, however pleasing to God in itself, it is proper to recognize our entire dependence on God; see Jam 4:13-15; compare the notes on Joh 15:5.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. And this will we do] God being my helper, I will teach you all the sublime truths of the Gospel; and show you how all its excellences were typified by the law, and particularly by its sacrificial system.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This connects the prime cause promoting this progress, and by whom alone it can be effected, as well as his resolution of finishing his discourse of the ministry of Christs priesthood.
And this will we do; we will really, certainly, and constantly, leave our entrance into these Christian, fundamental principles, and proceed unto perfection in them; all of us real Christians will do this. Others make it a purpose of the apostle to handle these doctrines at another season, and that he will now proceed to instruct them in the higher mysteries of Christ and the gospel, and so finish his designed discourse about them.
If God permit; whether it refers to their proceeding from the knowledge of the Christian principles to the perfection of knowledge, or of growth in Christian graces, or of the apostles proceeding to open to them the higher mysteries of the gospel, it is not a kind of passive letting things to be done, or giving leave only; God is not subject to so weak a condition: but it is all act, noting Gods assistance as well as permission; for all persons and things are in his power, who worketh to will and to do, Phi 2:13. But as to a progress in Christianity and reaching the perfect man, &c., Eph 4:13, if he, the Lord of all knowledge and grace, hath delight in us, and will work this grace in us, then we shall do this, even go on unto perfection, Heb 12:2; Hos 14:5; Mal 4:6; 1Co 3:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. will we doSo some of theoldest manuscripts read; but others, “Let us do.” “This,”that is, “Go on unto perfection.”
if God permitFor evenin the case of good resolutions, we cannot carry them into effect,save through God “working in us both to will and to do of Hisgood pleasure” (Php 2:13).The “for” in Heb 6:4refers to this: I say, if God permit, for there are caseswhere God does not permit, for example, “it is impossible,”&c. Without God’s blessing, the cultivation of the ground doesnot succeed (Heb 6:7).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this will we do, if God permit. That is, leave the rites and ceremonies of the law, which were the rudiments, or first principles of the Gospel, and go on to a more perfect knowledge of Gospel truths; and, not lay again as the foundation of the ministry, or insist upon them as if they were the main things, even the above articles of the Jewish creed, especially in the, way and manner in which they had been taught and learnt: the sense is, that the apostle and his brethren, in the ministry were determined to insist upon the more solid and substantial parts of the Gospel, and which tended to bring on their hearers to perfection; and that it became the believing Hebrews to seek after a greater degree of knowledge under the ministry of the word. It is, or at least should be, the determination of a Gospel minister, to preach Christ, and the great truths of the Gospel; and wheresoever God has called him to it, though there may be many adversaries, and though he may be reproached, calumniated, and deserted: resolution in preaching the Gospel, and adhering to it, is very commendable in a minister; and it is very laudable in hearers to attend to it, stand by it, and search further into it; and which both should determine upon with a regard to the will of God, “if God permit”: God’s permission is much to be observed in the ministry of the word, in giving gifts to men, in placing them out here and there, where they shall exercise them, in directing them to subjects, and in making their ministry useful and successful: and it may be observed in general, that nothing can be done, or come to pass, good or bad, but what God permits or wills to be done; no good things, no actions, civil, natural, moral, or spiritual; no evil things, the evil of punishment, afflictions, the persecutions of wicked men, the temptations of Satan, heresies, and even immoralities.
Fuente: John Gill’s Exposition of the Entire Bible
If God permit ( ). Condition of the third class with (note indeed). See 1Co 16:7 ( ) and Ac 18:21 ( ). 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.
Fuente: Robertson’s Word Pictures in the New Testament
If God permit [ ] . The exact formula N. T. o. Comp. 1Co 16:7; Act 18:21. Pagan parallels are twn qewn qelontwn if the gods will; qewn ejpitrepontwn the gods permitting, and qewn boulomenwn if the gods desire. An ominous hint is conveyed that the spiritual dullness of the readers may prevent the writer from developing his theme and them from receiving his higher instruction. The issue is dependent on the power which God may impart to his teaching, but his efforts may be thwarted by the impossibility of repentance on their part. No such impossibility is imposed by God, but it may reside in a moral condition which precludes the efficient action of the agencies which work for repentance, so that God cannot permit the desired consequence to follow the word of teaching.
Fuente: Vincent’s Word Studies in the New Testament
1) “And this will we do,” (kai touto poiesomen) “And this we will do,” actively, repeatedly, progressively. The idea is that we as “Holy brethren, partakers or sharers of the heavenly calling,” members of the “Lord’s house,” the church, will continually grow in maturity, partaking of the meat of the word for strength in labors in the heat of the day, in doing the Lord’s bidding, Eph 4:12-13; Heb 3:16; Mar 13:34-37; Mat 28:18-20.
2) “If God permit,” (eanperepitrepe hotheos) “If indeed (concerning this resolve) God should permit; The will of God should be considered in every resolve of every child of God. It is so proper to say concerning our activities, “if the Lord wills,” as we go on in study, worship, and service in his church to perfection or maturity; This was the attitude of Paul, James, and other New Testament writers, Act 18:21; 1Co 4:19; Rom 15:30-32; Jas 4:15; 2Co 3:5.
Let our attitude in planning for the future always embrace or include the idea, “If the Lord wills or allows,” for in this we daily. acknowledge that in him “we live and move and have our being,” or existence, Act 17:28.
Fuente: Garner-Howes Baptist Commentary
3. This will we do, etc. A dreadful denunciation follows; but the Apostle thus fulminated, lest the Jews should indulge their own supineness, and trifle with the favor of God; as though he had said, “There ought not in this case it to be any delay; for there will not always be the opportunity for making progress; it is not in man’s power to bound at once, whenever he pleases, from the starting point to the goal; but progress in our course is the special gift of God.”
Fuente: Calvin’s Complete Commentary
(3) And this will we do, if God permit.There may be some with whom it will be impossible for him thus to press on to maturity of teaching and of Christian experience. There is a case excepted by God Himself from all efforts of the Christian teacher; in this case, though nothing can avail except the laying of a new foundation of repentance, God has appointed no agencies by which such foundation can be laid.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. And this The going on to perfection.
Will we do There is considerable authority for the reading, this let us do.
If God permit But why this if? Would not God, of course, permit so good a thing? Alford approves the interpretation that our apostle means here to imply that our so doing is not in our own power, but must be wrought in us by God. But for that meaning a mere permit would not be the true word, but grant grace, or empower. Delitzsch thinks that the implication is, that God may not permit, because they may be already in an irrecoverable, apostate state; but that is contradictory to Heb 6:9; and, besides, we cannot admit that this irrecoverability from apostasy arises from God’s non-permission of recovery. St. Paul uses the very same words in 1Co 16:7, an indication both of his being author of this epistle and of the meaning of the phrase, which is, if God in his providence permit, by continuing life, power, and opportunity to us.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And this will we do, if God permit.’
This sentence comes like a hammer blow. He acknowledges that for some it may be too late to deal with these matters. Their hearts may have become too hardened. Only if God permits will it be possible to broach the true teachings of Christ. And to some it might not be permitted.
Alternately it may just be a reference to the fact that the writer recognises that his life and abilities are in God’s hands, and that time is short (compare Jas 4:13-15), but the connection with Heb 6:4 suggests the former.
Fuente: Commentary Series on the Bible by Peter Pett
Heb 6:3. And this will we do, if God permit. That is, “We will go on to teach those doctrines, with which a perfect Christian ought to be well acquainted;” this verse being in connection with the first clause of the first verse: and accordingly, the apostle goes on to represent Christianity in its highest beauty, usefulness, and glory. The next clause, if God permit, seems to have this force; “If God will give me an opportunity, and I am not prevented by your apostatizing from Christianity, before my epistle comes to our hands.” When this verse is thus understood, the connection of it with the immediatelyfollowing verses is perfectlyclear, though otherwise very obscure; for by those verses he shews in whatcase he thought God would not permit him or give him an opportunity for this, or reason to expect success in his attempt.
Fuente: Commentary on the Holy Bible by Thomas Coke
Heb 6:3 . Repetition of the exhortation, Heb 6:1 , in order immediately to give thereto so much the greater emphasis by attaching the warning, Heb 6:4 ff.
] just this let us do .
] sc . , Heb 6:1 ; Theodoret, , , . we cannot supplement from the participial clause, Heb 6:1 : , as was done, on the presupposition of the reading , by Jac. Cappellus (who, however, besides this gives also the true reference, and comes to no decision), Schlichting, Grotius, Dorscheus, Wittich, Limborch, Calmet, Zachariae, Storr, Abresch, and is still done by Hofmann, as it is also regarded by Tholuck as possible; in such wise that there should issue the sense: this also, namely, the laying of the foundation, the author will do, sc . at another and more favourable time, if God permit. For apart from the unsuitability of the sense resulting, according to which the author would declare his intention of treating the more difficult earlier than the more easy, which latter surely contains the preliminary condition for the understanding of the former against such supplementing the fact is decisive, that the in connection with , Heb 6:1 , would be arbitrarily set aside; against the apprehending in this sense , the fact that for the expression of such a meaning must have been written.
] provided that God permits it (1Co 16:7 ), inasmuch, namely, as all things, even the carrying into effect of good resolutions, are subordinated to the higher decree of God. Incomprehensible, therefore, is the assertion of de Wette, who has therein followed Abresch, that the addition . . . is plainly irreconcilable “with the taking of our verse in the sense of a demand.” For the supposition, that in this case “the encouraging belief in God’s gracious assistance” must be expressed, is an altogether erroneous assumption, since the author in the present passage is by no means aiming at the consolation of the readers, but, on the contrary as is shown by Heb 6:4-8 at the alarming of them. To an encouraging and pointing to God’s gracious help the discourse first advances, Heb 6:9-10 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3 And this will we do, if God permit.
Ver. 3. If God permit ] If God give me life and ability, and you capacity and stability; for many fall away, whose damnation sleepeth not.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
3 .] And this (viz. , see below) we will do (on the reading, see digest. has been variously interpreted, Schlichting, Grot., Wetst., and several others, who suppose (see above) that expresses the determination of the Writer, take it as referring to the participial clause . , and as meaning, “ even ( ) this ( ) we will do .” But surely this is impossible: first, we have to refer to a dependent clause, not to the whole sentence going before: and even if this could be got over, the attached to is put aside, and the clause taken as if it were a positive one. Besides which, no convenient sense would be yielded by such a reference. For having asserted on this hypothesis that even the relaying of the foundation should be done, if God will, he goes on to say . . ., which would in no way (see below) fit in to the context. This being so, others, still regarding as the first, refer the future to the . So Primasius, “Et hoc faciemus, i. e. et ad majora nos ducemus, et de his omnibus qu enumeravimus plenissime docebimus nos, ut non sit iterum necesse ex toto et a capite ponere fundamentum:” and Thl., . ; . And doubtless so a very good sense is given. In favour of , it may be said, that it corresponds better with the hortatory tone of , and though the less obvious reading, is more in accordance with the style of the Epistle) if, that is (the force of in composition is to give thoroughness and universal reference to the particle to which it is attached: , &c.: , ‘si omnino:’ so Hom. I1. . 97, , “brevi omnino amplexu fruentes.” See this well worked out, and its relation to , , &c. established, in Hartung’s chapter on the particle, Partikellehre i. 327 344. The effect of this meaning in hypothetical sentences like the present, is to assume the hypothesis as altogether requisite to the previous position: so Soph. d. C. 999, , “if, that is, thou lovest life:” sch. Ag. 28, , ), God permit (c., , . And Thl., better, , , . . . It may here again be said, that the addition after the hortatory is as delicate and beautiful, as it is frigid in the common acceptation after the indicative . For it is God who worketh in us both to will and to do of his good pleasure, Phi 2:13 . And it leads the way beautifully to what follows: ‘If,’ I say, ‘God permit: for when men have once fallen away, it is a thing impossible,’ &c.).
Fuente: Henry Alford’s Greek Testament
Heb 6:3 . : “and this will we do,” that is, we will go on to perfection and not attempt again to lay a foundation. So Theoph.: . And Primasius: “et hoc faciemus, i.e. , et ad majora nos ducemus, et de his omnibus quae enumeravimus plenissime docebimus nos, ut non sit iterum necesse ex toto et a capite ponere fundamentum”. Hofmann refers the words to the participial clause, an interpretation adopted even by von Soden [“nmlich abermal Fundament Einsenken”] which only creates superfluous difficulty. The writer, feeling as he does the arduous nature of the task he undertakes, adds the condition, , “if God permit”. The addition of has the effect of limiting the condition or of indicating a sine qua non ; and may be rendered “if only,” “if at all events,” “if at least”. This clause is added not as if the writer had any doubt of God’s willingness, but because he is conscious that his success depends wholly on God’s will. Cf. 1Co 16:7 .
Fuente: The Expositors Greek Testament by Robertson
if = if, that is. Greek. eanper. App-118.
Fuente: Companion Bible Notes, Appendices and Graphics
3.] And this (viz. , see below) we will do (on the reading, see digest. has been variously interpreted, Schlichting, Grot., Wetst., and several others, who suppose (see above) that expresses the determination of the Writer, take it as referring to the participial clause . , and as meaning, even () this ( ) we will do. But surely this is impossible: first, we have to refer to a dependent clause, not to the whole sentence going before: and even if this could be got over, the attached to is put aside, and the clause taken as if it were a positive one. Besides which, no convenient sense would be yielded by such a reference. For having asserted on this hypothesis that even the relaying of the foundation should be done, if God will, he goes on to say …, which would in no way (see below) fit in to the context. This being so, others, still regarding as the first, refer the future to the . So Primasius, Et hoc faciemus, i. e. et ad majora nos ducemus, et de his omnibus qu enumeravimus plenissime docebimus nos, ut non sit iterum necesse ex toto et a capite ponere fundamentum: and Thl., . ; . And doubtless so a very good sense is given. In favour of , it may be said, that it corresponds better with the hortatory tone of , and though the less obvious reading, is more in accordance with the style of the Epistle) if, that is (the force of in composition is to give thoroughness and universal reference to the particle to which it is attached: , &c.: , si omnino: so Hom. I1. . 97, , brevi omnino amplexu fruentes. See this well worked out, and its relation to , , &c. established, in Hartungs chapter on the particle, Partikellehre i. 327-344. The effect of this meaning in hypothetical sentences like the present, is to assume the hypothesis as altogether requisite to the previous position: so Soph. d. C. 999, , if, that is, thou lovest life: sch. Ag. 28, , ), God permit (c., , – – – . And Thl., better, , , . . . It may here again be said, that the addition after the hortatory is as delicate and beautiful, as it is frigid in the common acceptation after the indicative . For it is God who worketh in us both to will and to do of his good pleasure, Php 2:13. And it leads the way beautifully to what follows: If, I say, God permit: for when men have once fallen away, it is a thing impossible, &c.).
Fuente: The Greek Testament
Heb 6:3. , this) The reference is to , let us go on.- , if indeed) For, in the following verse, refers to this. Without the Divine blessing, the cultivation of the ground does not succeed; Heb 6:7.
Fuente: Gnomon of the New Testament
, . [2]
[2] Various Reading. Manuscripts A C D E read . ED.
And this will we do, if so be that God permit. These words contain two things:
1. The resolution of the apostle as to the matter and occasion before him: And this will we do.
2. A limitation of that resolution by an express submission to the will and pleasure of God: If so be that God permit.
As to the sense of the First, it is plain that the apostle in the foregoing verses had proposed or mentioned two things of very diverse natures. The first whereof is, going on to perfection; and the other, the laying again of the foundation, verse 1. Hence it is doubted and inquired whether of these it be that the apostle hath respect unto in these words, And this will we do.
This will we do; that is either, We will go on to perfection, which was exhorted unto, verse 1, and so is the more remote antecedent; or This will we do, laying again the foundation, which is the next antecedent, whereunto seems to relate. And this sundry expositors adhere unto. But there are some things which make it evident that respect is had herein to the former and more remote antecedent, namely, going on to perfection. And they are, first, what the apostle saith, and then what he doth.
1. In what he saith, his manner of expressing these things is considerable; for as to the latter, he twice intimates his intention to omit their further handling: Therefore leaving, or at present omitting, the principles of the doctrine of Christ; and, not laying again the foundation, verse 1. Hereunto if we refer these words, And this will we do, if God permit, they rather signify the present leaving of them than their further handling; and he not only declares his resolution to omit them, but also gives a sufficient reason why he would do so. And this is expressed in the last verses of the chapter foregoing. They had already had both time and means sufficient for their instruction in these principles: so that to inculcate them on those by whom they were learned and received was needless; and for those who had either not received them or rejected them, it was to no purpose further to treat with them about these things; which he confirms with a severe reason and dreadful consideration, verses 4-8. But things are otherwise expressed concerning the other antecedent. He speaks of it positively as that which was in his purpose and design. Let us, saith he, go on to perfection, I in teaching, you in learning; and this will we do, if God permit.
2. His intention is no less evident from what he doth in this epistle. There is, indeed, in this chapter and the last chapter of it, mention made about repentance, faith, patience, obedience, the worship of God, and the like; but not as principles of doctrine, to be laid as a foundation, but as graces to be practiced in the course of their edification. But the main business he undertakes, and the work which he pursues, is the carrying on of these Hebrews to perfection by the declaration of the most sublime mysteries of the gospel, especially that which is among the chiefest of them, namely, the priesthood of Christ, and the prefiguration of it by that of Melchisedec. The whole series of this discourse depends on Heb 5:10-11. Having declared unto them that he had many things to instruct them in concerning the priesthood of Christ, as shadowed out in the person and office of Melchisedec, he lets them know that he had also sundry discouragements in his design; which yet were not such but that he would break through them and pursue his intention. Only, to make his way as smooth and plain as conveniently he could, he deals with them a while about the removal of those hinderances which lay in his way on their part, and then returneth directly to his first proposal, and the handling of it, in the last verse of this chapter. This, therefore, is the sense of these words:
For the reasons before insisted on, and afterwards to be added, I will proceed unto the declaration of the principal mysteries of the gospel, especially those which concern the priesthood of Christ; and thereby raise up the building of your faith and profession upon the foundation that hath been laid; whereby, through the grace of God, you may be carried on to perfection, and become skillful in the word of righteousness.
Obs. 1. No discouragements should deter the ministers of the gospel from proceeding in the declaration of the mysteries of Christ, whose dispensation is committed unto them, when they are called thereunto. Among the various discouragements they meet withal, the least is not what ariseth from the dulness of them that hear. This our apostle had now in his eye in a particular manner, yet resolved to break through the consideration of it in the discharge of his duty. So it is with many still. Neither is any thing more irksome and grievous unto faithful preachers, than the incapacity of their hearers to receive gospel mysteries through their own negligence and sloth. But in this condition they have here an example for their guidance and direction.
And these things lie plain therein:
1. That they use all means, by warnings, persuasions, encouragements, and threatenings, to stir up their people out of their slothful, careless frame and temper. So doth our apostle with the Hebrews in this chapter, leaving nothing unsaid that might excite them unto diligence and a due improvement. of the means of knowledge which they enjoyed. So will they do with them that watch for their souls as those who must give an account; and ministers of another sort have no concern in these matters.
2. As occasion offers itself, to proceed in their work. And that,
(1.) Because there are among their hearers some concerning whom they are persuaded of better things, and such as accompany salvation, as our apostle speaks, verse 9, whose edification is not to be neglected for the sinful sloth and ignorance of others.
(2.) God is pleased sometimes to convey saving light to the minds of men, before very dark and ignorant, in and by the dispensation of the deepest mysteries of the gospel, without such preparatory instruction in the more obvious principles of it as is ordinarily required. Not knowing, therefore, by what ways or means, how or when, God will work upon the souls of men, it is their duty to proceed in the declaration of the whole counsel of God committed unto them, and leave the success of all unto Him by whom they are employed.
Secondly, The limitation of this resolution is expressed in those words, , If God permit. There may be a threefold occasion of these words, or a respect unto three things in the will of God, and consequently a threefold exposition of them. For,
1. Respect may be had merely and solely unto the unknown sovereign will and pleasure of God, and so no more is intended but that general limitation and expression of our absolute dependence on him, which we ought to bound all our resolutions withal. This our nature, and the nature of all our affairs, as they are in the hand of God, and at his disposal, do require of us. And therefore also it is expressly enjoined us, as a duty to be continually minded in all we undertake or do, Jas 4:13-15. If this be intended (as it is also, if not only), then it is as if he had said, If He in whose hand are my life, and breath, and all my ways, whose I am, whom I serve, and to whose disposal I willingly submit myself in all things, see good, and be pleased to continue my life, opportunity, his assistance, and all other things necessary to this work, I will proceed with my design and purpose to acquaint you with and instruct you in the great mysteries of the priesthood and sacrifice of Christ.See 1Co 16:7.
2. Respect may be had unto the condition of the Hebrews, whose sloth and negligence in hearing the word he hath now under reproof, and the will or purpose of God concerning them. For he seems to intimate unto them that there may be some fear lest God should be so provoked by their former miscarriages as that he would not afford them the means of further instruction. For this is a thing which God often threatens, and which falls out oftener than we are aware of, yea, most nations of the earth are examples of this severity of God. So a word of the stone importance is used unto this purpose, as to the turning away of the gospel from any persons or people, Act 16:7, They assayed to go into Bithynia, but the Spirit suffered them not, he permitted it not; which is the same with forbidding them to preach the word in Asia, verse 6. And so the sense of the expression amounts to this, If God, whom I fear you have much provoked by your negligence and contempt of his word, will yet exercise patience and long-suffering towards you, and not east you out of his care by forbidding me to proceed in my design, or depriving me of my opportunity, if God hinder me not by reason of your unworthiness, but be graciously pleased to be with me in my designed work.
3. There is a in the words, wherein a further respect unto the will of God is included rather than expressed. For it is not a mere naked permission in God that the apostle intends, as if he should have said, If God let me alone, and, as it were, wink at what I am doing.But there is a supposition in it of the continuance of Gods gracious assistance and especial presence with him; without which he frequently declared that he could neither undertake nor accomplish any thing that lay before him. God can, in the beginning or middle of an epistle or a sermon, take us off when he pleaseth, if he do but withdraw his assistance from us. And all these respects unto the will of God are not only consistent, so as that the closing with one excludeth not another, but they are all of them plainly included in the apostles intention, and are necessary to be taken in unto the right understanding of his words.
Obs. 2. As it is our duty to submit ourselves in all our undertakings unto the will of God, so especially in those wherein his glory is immediately concerned. In general we have a rule given us as to the most ordinary occasions of life, Jas 4:13-15. Not to do it, is to disavow our dependence on God; a fruit of carnal wisdom and security which God greatly abhorreth. Neither is there any thing which will so fill our lives with disappointment and vexation; for in vain shall any man, be his condition at present what it will, seek for rest or peace in any thing but the will of God. But especially is this required of us in those things wherein the glory of God himself is immediately concerned. Such are those here, with respect whereunto our apostle makes this deference unto the sovereign pleasure of God, This will we do, if God permit, namely, the things which concern the instruction and edification of the church, which regard the glory of God in an especial manner. For,
1. All these things are under the especial care of God, and are ordered by peculiar wisdom. Not to submit ourselves absolutely in these things unto him, is to take his own things out of his hand, and to exalt our wisdom against his, as though we knew better what belonged unto his affairs than himself.
2. We come not to have any concernment in the things of God but upon his call, and hold it at his pleasure. That is the rise and tenor of our ministry in the church, whatever it be. And is it not just and equal that we should wholly submit in our work unto his will, and rest in his pleasure? It may be we have many things in our view that are desirable unto us, many things we would think meet to engage our endeavors in, as supposing them to have a great tendency to the glory of God, in all which he hath determined contrary to our desires and aims. All our satisfaction lies in, and all our duty is to be bounded by, this submission.
Obs. 3. Let them who are intrusted with means of light, knowledge, and grace, improve them with diligence, lest, upon their neglect, God suffer not his ministers further to instruct them.
Fuente: An Exposition of the Epistle to the Hebrews
“If They Shall Fall Away”
Salvation is by God’s free and sovereign grace alone. The sinners only hope before God is the blood atonement and imputed righteousness of Christ. That salvation which God gives to and works in his people is eternal salvation. All true faith is permanent, persevering faith. However, there is a faith, which is a satanic delusion.
Carnal Security
Here is a terribly sobering fact plainly revealed in Holy Scripture. We will be wise to lay it to heart. — It is quite possible for men and women to have an undisturbed peace, unshaken assurance, and unquestioned security with regard to their eternal destiny, and yet have no saving interest in Christ. If that fact is not alarming to you, it should be. The Lord God sounds this blaring warning by his prophet Obadiah: Woe unto them that are at ease in Zion!
Satan is a crafty, subtle foe. He knows that the surest way to keep sinners from the saving knowledge of Christ is to give them some satisfying, conscience soothing substitute, some religious experience, or feelings, or gifts, or knowledge by which they may convince themselves that the grace of God is surely theirs.
Do not be deceived. Many have gifts who have no grace. Multitudes profess faith they do not possess. Countless thousands enjoy peace who do not have pardon. Hoards of men and women, orthodox to the core, are yet without life before God. There is a form of godliness possessed by men who deny the power of it. Many have a name that they live who are yet dead in trespasses and in sins. Hell is bulging with eternally damned souls who went to that place of torment assured that they were on the road to heaven, with a Bible in their hands, a song in their hearts, and a profession on their lips. At the time when Lots wife felt most secure, she went to hell! When all the other apostles were fearful, saying, Lord, is it I? Judas was perfectly confident.
Examine Yourself
There is nothing on this earth more fearful than the carnal security of religion without Christ. Let us bring our faith to the Word of God and examine it. May it please God to search our hearts and let us see if we have the faith of Gods elect (2Co 13:5; 2Pe 1:10; Psa 139:23-24). If our faith is the faith of God’s elect, if it is sound, if it is a God given faith, examination will only strengthen it, and cause us to cling more firmly to Christ. If our faith is false, examination may expose it. If we have built for ourselves a refuge of lies, in which we are trying to hide from God, may he graciously destroy our false refuge and hide us in Christ by his almighty grace.
Fuente: Discovering Christ In Selected Books of the Bible
if: Act 18:21, Rom 15:32, 1Co 4:19, 1Co 16:7, Jam 4:15
Fuente: The Treasury of Scripture Knowledge
Heb 6:3. If God permit. No passage should be interpreted so as to contradict another in the Bible. 2Pe 3:9 says that God is “not willing that any should perish, but that all should come to repentance.” The italicized phrase, then, does not imply that God will prevent any man from doing what is right. The thought is as if Paul would say, “We who are determined to be right, will go on unto maturity in the spiritual life, God being our helper.”
Fuente: Combined Bible Commentary
Heb 6:3. And this will we do. Let us try to raise each other to the higher ground of matured intelligence.
If so be that God permit (favour and help). Whether any of us have so far forfeited His grace as to be incapable of further progress, God only knows; the writer hopes the best (Heb 6:9); but there is a backsliding, an apostasy, from which it is impossible to return. The position is therefore very solemn, will anyhow need special help, and the work may be even impossible.
Fuente: A Popular Commentary on the New Testament
Heb 6:3-5. And this we will do We will go on to perfection; if God permit That is, afford assistance and opportunity. And we will do this the rather, and the more diligently, because it is impossible for those who were once enlightened With the knowledge of the truth as it is in Jesus, (Eph 4:21,) and have been made free thereby from the bondage of sin and Satan, Joh 8:31-36; and have tasted the heavenly gift The gift of righteousness imputed to them, Rom 5:17; faith counted for righteousness; or the remission of sins through faith in Christ, sweeter than honey to the taste; and have been made partakers of the Holy Ghost Of the witness and fruits of the Spirit of God; and have tasted the good word of God Have had a relish for and delight in the doctrine of the gospel, have fed upon it, and been nourished by it; and the powers of the world to come , of the future age, as the Christian dispensation was termed by the Jews, the Messiah being called by the LXX. in their interpretation of Isa 9:6, (instead of the everlasting Father, which is our translation of the clause,) , the Father of the age to come. If the expression be thus taken, by the powers, here spoken of, we are to understand the privileges and blessings of the gospel dispensation in general, including, at least with regard to some, the miraculous gifts conferred on many of the first Christians. But as the future state, or future world, may be meant, the expression may be understood of those earnests and anticipations of future felicity which every one tastes who has a hope full of immortality. Every child that is naturally born, first sees the light, then receives and tastes proper nourishment, and partakes of the things of this world. In like manner the apostle, comparing spiritual with natural things, speaks of one born of the Spirit as seeing the light, tasting the sweetness, and partaking of the things of the world to come. Wesley.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
We will press on to maturity "if God permits." The writer again (Heb 6:1) acknowledged dependence on God for spiritual growth. We can continue to grow only as He enables us to do so.
"It seems that the apostle here addresses true Christians, as non-Christians cannot grow in their ability to experientially apply the word of righteousness to daily life and have their spiritual senses trained in spiritual discernment." [Note: Dillow, p. 434. His whole nineteenth chapter, pp. 433-55, deals with Hebrews 6.]
What does a stagnant, sour believer need? He or she needs to mature. How does growth toward maturity take place? It happens when, by God’s grace, the believer responds positively to further revelation beyond the basics. We see examples of the danger the writer warned his readers about all around us. Many Christians attend churches where they only hear the basics repeatedly. Their ears become dull, they stop growing, and many of them turn away from the faith. Some of these people follow cultic leaders who claim to offer deeper spiritual truth. Those who put themselves under the challenge of more advanced sound teaching and respond properly to it grow more mature.