Quotes & Notes
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John Wesley's Notes:
Therefore leaving the principles of the doctrine of Christ-That is,
saying no more of them for the present.
Let us go on to perfection; not laying again the foundation of
repentance from dead works-From open sins, the very first thing to be
insisted on.
And faith in God-The very next point. So St. Paul in his very first
sermon at Lystra, Ac 14:15, "Turn from those vanities unto the living
God." And when they believed, they were to be baptized with the baptism,
not of the Jews, or of John, but of Christ. The next thing was, to lay
hands upon them, that they might receive the Holy Ghost: after which
they were more fully instructed, touching the resurrection, and the
general judgment; called eternal, because the sentence then pronounced
is irreversible, and the effects of it remain for ever.
- Treasury of Scripture Knowledge:
* leaving. Heb 5:12-14
* principles of the doctrine. or, word of the beginning. Mr 1:1; Joh
1:1-3; 1Ti 3:16
* let. Heb 7:11; 12:13; Pr 4:18; Mt 5:48; 1Co 13:10; 2Co 7:1; Eph 4:12
Php 3:12-15; Col 1:28; 4:12; Jas 1:4; 1Pe 5:10; 1Jo 4:12
* laying. Mt 7:25; Lu 6:48; 1Co 3:10-12; 1Ti 6:19; 2Ti 2:19
* repentance. Isa 55:6,7; Eze 18:30-32; Zec 12:10; Mt 3:2; 4:17;
21:29,32; Mr 6:12 Ac 2:38; 3:19; 11:18; 17:30; 20:21; 26:20; 2Co 7:10;
2Ti 2:25,26
* dead. Heb 9:14; Ga 5:19-21; Eph 2:1,5
* faith. Heb 11:6; Joh 5:24; 12:44; 14:1; 1Pe 1:21; 1Jo 5:10-13
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Adam Clarke's Commentary:
Leaving the principles of the doctrine of Christ] Ceasing to
continue in the state of babes, who must be fed with milk-with the
lowest doctrines of the Gospel, when ye should be capable of
understanding the highest.
Let us go on unto perfection] Let us never rest till we are adult
Christians-till we are saved from all sin, and are filled with the
spirit and power of Christ.
The words ton thv archv. tou cristou logon might be translated, The
discourse of the beginning of Christ, as in the margin; that is, the
account of his incarnation, and the different types and ceremonies in
the law by which his advent, nature, office, and miracles were pointed
out. The whole law of Moses pointed out Christ, as may be seen at large
in my comment on the Pentateuch; and therefore the words of the apostle
may be understood thus: Leave the law, and come to the Gospel. Cease
from Moses, and come to the Messiah.
Let us go on unto perfection.-The original is very emphatic: epi thn
teleiothta ferwmeya. Let us be carried on to this perfection. God is
ever ready by the power of his Spirit, to carry us forward to every
degree of light, life, and love, necessary to prepare us for an eternal
weight of glory. There can be little difficulty in attaining the end of
our faith, the salvation of our souls from all sin, if God carry us
forward to it; and this he will do if we submit to be saved in his own
way, and on his own terms. Many make a violent outcry against the
doctrine of perfection, i.e. against the heart being cleansed from all
sin in this life, and filled with love to God and man, because they
judge it to be impossible! Is it too much to say of these that they know
neither the Scripture nor the power of God? Surely the Scripture
promises the thing; and the power of God can carry us on to the
possession of it.
Laying again the foundation of repentance] The phrase nekra erga, dead
works, occurs but once more in the sacred writings, and that is in Heb
9:14 of this epistle; and in both places it seems to signify such works
as deserve death-works of those who were dead in trespasses, and dead in
sins; and dead by sentence of the law, because they had by these works
broken the law. Repentance may be properly called the foundation of the
work of God in the soul of man, because by it we forsake sin, and turn
to God to find mercy.
Faith toward God] Is also a foundation, or fundamental principle,
without which it is impossible to please God, and without which we
cannot be saved. By repentance we feel the need of God's mercy, by faith
we find that mercy.
But it is very likely that the apostle refers here to the Levitical law,
which, in its painful observances, and awful denunciations of Divine
wrath against every breach of that law, was well calculated to produce
repentance, and make it a grievous and bitter thing to sin against God.
And as to faith in God, that was essentially necessary, in order to see
the end of the commandment; for without faith in him who was to come,
all that repentance was unavailable, and all ritual observances without
profit.
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Family Bible Notes:
Principles; elements or first rudiments of religion. Unto
perfection; maturity in the knowledge and obedience of the gospel. The
reference is especially to those deep doctrines concerning the
priesthood of Christ which he is preparing to unfold. The foundation of
repentance; the foundation consisting in the doctrine of repentance, and
what follows. Upon this foundation we must always build, but we ought
not to be always laying it. Dead works; outward forms without spiritual
life. Divine grace in the hearts of God's people is progressive. It
leads them to increase in knowledge and piety, till they at last become
perfect in Christ Jesus.
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People's New Testament Commentary:
Leaving the principles. The rudiments, the milk fitted only for babes.
Let us go on unto perfection. Go on to the higher lessons which belong
to full grown men. The exhortation is to go on from the lessons of
Christian childhood to those of manhood in Christ. See Heb 5:13,14.
Not laying again the foundation, etc. To lay the foundation once is
enough, if it is laid right. These first principles are the foundation
of Christian life, but we must build higher and higher upon them.
Repentance. This was essential in laying the foundation. All men are
commanded to repent. Repentance is essentially a change of the will, the
rebellious will becoming a will to serve the Lord.
Dead works. Some try to save themselves by trusting in their works but
they are as vain to save as though they were dead.
Faith towards God. Faith as well as repentance enter into the
foundation. The sinner must believe upon the Lord, and repent. See Ac
16:31 and Ac 2:38.
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Robertson's Word Pictures:
Wherefore (dio). Because of the argument already made about the
difficulty of the subject and the dulness of the readers. Let us cease
to speak (aphentes ton logon). Second aorist active participle of
aphiêmi, to leave off or behind. Of the first principles of Christ (tês
archês tou Christou). Objective genitive Christou (about Christ).
"Leaving behind the discussion of the beginning about Christ," another
way of saying again ta stoicheia tês archês tôn logiôn tou theou of Heb
5:12. And press on (kai pherômetha). Volitive present subjunctive
passive, "Let us be borne on" (both the writer and the readers). The
Pythagorean Schools use pherômetha in precisely this sense of being
borne on to a higher stage of instruction. Bleek quotes several
instances of Greek writers using together as here of aphentes pherômetha
(Eurip., Androm. 393, for instance). Unto perfection (epi tên teleiotêta).
Old word from teleios mature, adults as in Heb 5:14. Only twice in N.T.
(here and Col 3:14). Let us go on to the stage of adults, not babes,
able to masticate solid spiritual food. The writer will assume that the
readers are adults in his discussion of the topic. Not laying again the
foundation (mê palin themelion kataballomenoi). The regular idiom for
laying down the foundation of a building (themelion, Lu 6:48). The
metaphor is common (1Co 3:11) and the foundation is important, but one
cannot be laying the foundation always if he is to build the house.
There are six items mentioned here as part of the "foundation," though
the accusative didachên in apposition with themelion may mean that there
are only four included in the themelion. Two are qualitative genitives
after themelion (metanoias and pisteôs). What is meant by "dead works" (apo
nekrôn ergôn) is not clear (Heb 9:14), though the reference may be to
touching a corpse (Nu 19:1; 31:19). There are frequent allusions to the
deadening power of sin (Jas 2:17,26; Joh 7:25; Ro 6:1,11; 7:8; Col 2:13;
Eph 2:1,5). The use of repentance and faith together occurs also
elsewhere (Mr 1:15; Ac 20:21; 1Th 1:9).
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Albert Barnes' Commentary:
Therefore. "Since, as was stated in the previous chapter, you ought to
be capable of comprehending the higher doctrines of religion; since
those doctrines are adapted to those who have been for a considerable
time professors of Christianity, and have had opportunities of growing
in knowledge and grace--as much as strong meat is for those of mature
years--leave now the elements of Christian doctrine, and go on to
understand its higher mysteries." The idea is, that to those who had so
long been acquainted with the way of salvation, the elements of
Christianity were no more adapted than milk was for grown persons.
Leaving. Dismissing; intermitting; passing by the consideration of, with
a view to advance to something higher. The apostle refers to his
discussion of the subject, and also to their condition. He wished to go
on to the contemplation of higher doctrines, and he desired that they
should no longer linger around the mere elements.ú "Let us advance to a
higher state of knowledge than the mere elements of the subject." On the
sense of the word "leaving," or quitting with a view to engage in
something else, see Mt 4:20; 5:24.
The principles. Marg. The word of the beginning of Christ. Tindal
renders it, "let us leave the doctrine pertaining to the beginning of a
Christian man." Coverdale, "let us leave the doctrine pertaining to the
beginning of a Christian life." On the word "principles" see See Barnes
for Heb 5:12. The Greek there, indeed, is not the same as in this place,
but the idea is evidently the same. The reference is to what he regarded
as the very elements of the Christian doctrine; and the meaning is, "Let
us no longer linger here.' We should go on to higher attainments. We
should wholly understand the system. We should discuss and receive its
great principles. You have been long enough converted to have understood
these; but you linger among the very elementary truths of religion. But
you cannot remain here. You must either advance or recede; and if you do
not go forward, you will go back into entire apostasy, when it will be
impossible to be renewed." The apostle here, therefore, does not refer
to his discussion of the points under consideration as the main thing,
but to their state as one of danger; and in writing to them he was not
content to discuss the elements of religion as being alone fitted to
their condition, but would have them make higher attainments, and
advance to the more elevated principles of the gospel.
Of the doctrine. Literally, "the word" logon--reason, or doctrine of the
beginning of Christ." That is, the word or reason that pertains to the
elements of his system; the first principles of Christian doctrine.
Of Christ. Which pertain to the Messiah. Either that which he taught, or
that which is taught of him and his religion, Most probably it is the
latter--that which pertains to the Messiah, or to the Christian
revelation. The idea is, that there is a set of truths which maybe
regarded as lying at the foundation of Christian doctrine, and those
truths they had embraced, but had not advanced beyond them.
Let us go on. Let us advance to a higher state of knowledge and
holiness. The reference is alike to his discussion of the subject, and
to their advancement in piety and in knowledge. He would not linger
around these elements in the discussion, nor would he have them linger
at the threshold of the Christian doctrines.
Unto perfection. Comp. See Barnes for Heb 2:10. The word here is used,
evidently, to denote an advanced state of Christian knowledge and piety;
or the more elevated Christian doctrines, and the holier living to which
it was their duty to attain. It does not refer solely to the intention
of the apostle to discuss the more elevated doctrines of Christianity,
but to such an advance as would secure them from the danger of apostasy.
If it should be said, however, that the word "perfection" is to be
understood in the most absolute and unqualified sense, as denoting
entire freedom from sin, it may be remarked,
(1.) that this does not prove that they ever attained to it, nor should
this be adduced as a text to show that such an attainment is ever made.
To exhort a man to do a thing--however reasonable--is no proof in itself
that it is ever done.
(2.) It is proper to exhort Christians to aim at entire perfection. Even
if none have ever reached that point on earth, that fact does not make
it any the less desirable or proper to aim at it.
(3.) There is much in making an honest attempt to be perfectly holy,
even though we should not attain to it in this life. No man accomplishes
much who does not aim high.
Not laying again the foundation. Not laying down--as one does a
foundation for an edifice. The idea is, that they were not to begin and
build all this over again. They were not to make it necessary to lay
down again the very corner-stones, and the foundations of the edifice,
but since these were laid already, they were to go on and build the
superstructure and complete the edifice.
Of repentance from dead works. From works that cause death or
condemnation; or that have no vitality or life. The reference may be
either to those actions which were sinful in their nature, or to those
which related to the forms of religion, where there was no spiritual
life. This was the character of much of the religion of the Jews; and
conversion to the true religion consisted greatly in repentance for
having relied on those heartless and hollow forms. It is possible that
the apostle referred mainly to these, as he was writing to those who had
been Hebrews. When formalists are converted, one of the first and the
main exercises of their minds in conversion, consists in deep and
genuine sorrow for their dependence on those forms. Religion is life;
and irreligion is a state of spiritual death, (comp. See , whether it be
in open transgression, or in false and hollow forms of religion. The
apostle has here stated what is the first element of the Christian
religion. It consists in genuine sorrow for sin, and a purpose to turn
from it. See Barnes for Mt 3:2.
And of faith toward God. See Barnes for Mr 16:16. This is the second
element in the Christian system. Faith is everywhere required in order
to salvation, but it is usually faith in the Lord Jesus that is spoken
of. See Ac 20:21. Here, however faith in God is particularly referred
to. But there is no essential difference. It is faith in God in regard
to his existence and perfections, and to his plan of saving men. It
includes, therefore, faith in his message and messenger, and thus
embraces the plan of salvation by the Redeemer. There is but one God--
"the God and Father of our Lord Jesus Christ;" and he who believes in
the true God, believes in him as Father, Son, and Holy Ghost, the Author
of the plan of redemption, and the Saviour of lost men. No one can
believe in the true God who does not believe in the Saviour. Comp. Joh
5:23; 17:3. He who supposes that he confides in any other God than the
Author of the Christian religion, worships a being of the imagination as
really as though he bowed down to a block of wood or stone. If
Christianity is true, there is no such God as the infidel professes to
believe in, any more than the god of the Brahmin has an existence. To
believe in God, therefore, is to believe in him as he actually
exists--as the true God--the Author of the great plan of salvation by
the Redeemer. It is needless to attempt to show that faith in the true
God is essential to salvation. How can he be saved who has no confidence
in the God that made him?
{a} "dead works" Heb 9:14
{b} "toward God" Heb 11:6
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Jamieson-Faussett Brown:
Therefore--Wherefore: seeing that ye ought not now to be still "babes"
(Heb 5:11-14).
leaving--getting further forward than the elementary "principles." "As
in building a house one must never leave the foundation: yet to be
always laboring in 'laying the foundation' would be ridiculous"
[CALVIN].
the principles of the doctrine--Greek, "the word of the beginning," that
is, the discussion of the "first principles of Christianity (Heb 5:12).
let us go on--Greek, "let us be borne forward," or "bear ourselves
forward"; implying active exertion: press on. Paul, in teaching, here
classifies himself with the Hebrew readers, or (as they ought to be)
learners, and says, Let us together press forward.
perfection--the matured knowledge of those who are "of full age" (Heb
5:14) in Christian attainments.
foundation of--that is, consisting in "repentance."
repentance from dead works--namely, not springing from the vital
principle of faith and love toward God, and so counted, like their doer,
dead before God. This repentance from dead works is therefore paired
with "faith toward God." The three pairs of truths enumerated are
designedly such as JEWISH believers might in some degree have known from
the Old Testament, but had been taught more clearly when they became
Christians. This accounts for the omission of distinct specification of
some essential first principle of Christian truth. Hence, too, he
mentions "faith toward God," and not explicitly faith toward Christ
(though of course included). Repentance and faith were the first
principles taught under the Gospel.
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1599 Geneva Bible Notes:
Therefore leaving the (a) principles of the doctrine of Christ, let us
go on unto perfection; (1) not laying again the foundation of repentance
from dead works, and of faith toward God,
(a) The first principle of Christian religion, which we call the
catechism. (1) Certain principles of a catechism, which comprehend the
sum of the doctrine of the gospel, were given in few words and briefly
to the poor and unlearned, that is, the profession of repentance and
faith in God. The articles of this doctrine were required from those who
were not yet members of the Church on the days appointed for their
baptism. Of those articles, two are by name recited: the resurrection of
the dead, and eternal judgment.
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Spurgeon Devotional Commentary:
Children are to learn their letters in order that they may go on to
higher branches of education, and believers are to know the elements of
the faith, but are then to advance to the higher attainments, and
endeavor to understand the deeper mysteries.
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William Burkitt's Notes:
In these words of the apostle, he seems to allude to the building of an
house: as in that we first lay a good and sure foundation, but do not
rest there, but proceed in raising up the fabric; in like manner, it is
neither satisfactory nor sufficient to advance no further in the
Christian religion, than the knowledge of the first principles of it;
but endeavours must be used to attain a more perfect degree and measure
of knowledge in the mysteries of the gospel. Leaving the principles of
the doctrine of Christ, he means not leaving them by going beyond them
and advancing further and higher in the knowledge of Christianity.
Learn hence, 1. That in Christianity, and other sciences, there are
certain rudiments and fundamental principles, which must and ought to be
carefully taught.
2. That it is a necessary and useful practice, in the church of God, to
teach the doctrine of Christianity, in the first principles of it,
plainly and summarily to young beginners.
Learn, 3. That when the ministers of the gospel have laid a good
foundation of Scripture knowledge in the understanding of their hearers,
they must excite them by all pressing considerations to make a further
progress in their knowledge, and leaving the doctrine of the beginning
of Christ, go on unto perfection.
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Matthew Henry's Concise Commentary:
The Hebrews are urged to go forward in the doctrine of Christ, and the
consequences of apostasy, or turning back, are described.
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