Hebrews 6:9
But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.
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(9) Better things.—Literally, the better things; that is, the alternative spoken of in Hebrews 6:7. He has not written in despair, but for warning only; believing that to them belongs, not the state which is “nigh unto a curse,” but that which borders on salvation (Hebrews 5:9).



Hebrews 6:9.

THE writer has been describing, in very stern and solemn words, the fate of apostates, and illustrating it by the awful metaphor of’ the earth which…’beareth thorns and briars,’ and which is, therefore, ‘rejected, and is nigh unto cursing, whose end is to be burned.’ Then he softens, and knowing that rebukes are never so pointed as when the arrow is feathered by love, he changes his voice. ‘But, beloved’ - they needed to be assured that all the thundering and lightning did not mean anger, but affection - ‘we are persuaded better things of you, and those things that accompany salvation, though we thus speak.’ Wherever, then, salvation is, certain other things will also be.

Now, of course, it is clear that the word salvation is not here used to mean the ultimate, complete deliverance from all evil of sorrow or sin, and the ultimate, complete endowment with all good of joy and holiness, but for that earlier stage of itself - which unfortunately, too often is supposed to be all that is needed, and to be sure to last, if once possessed, whether diligently tended or left neglected - the initial gifts which are received by a convert in the very beginning of his Christian career, viz., the assurance of divine forgiveness, and the establishment of a new relation between him and God. It is that initial and incomplete salvation of which the writer is here thinking. And, he says, it does not come alone. Like a planet set in the heavens, with moons that circle round it; like a diamond set in a cluster of precious stones; like some queen with her train of attendants, when that incipient salvation comes into a soul, it comes companioned by other blessings that are its natural and necessary attendants and accompaniments. And what are these? The whole context is full of instruction as to what they are. We can gather them all up into the one metaphor fruitfulness; or to put away the metaphor, we can gather them all up into the one phrase, ‘a holy life.’ That, or these - for the one phrase, ‘a holy life,’ will break up and effloresce into all manner of beautifulnesses and goodnesses - are ‘the things that accompany salvation.’

It is plain that the possession of ‘salvation’ is sure to lead to that result. For it is something more than a judge’s pardon; it is a Father’s forgiveness, and even if it were nothing more than forgiveness, it would, as such, set in operation new emotions and aims in the child’s heart and will. God’s forgiveness does not only take away guilt, but breaks the power of sin. But surely the faintest dawn of salvation brings a new life which has affinities for all righteousness and every form of goodness, and brings the forgiven man under the influence of new motives, drawn from his blessed new experience of the ‘mercies of God,’ and strongly impelling him to that grateful, happy yielding of himself as a living sacrifice, from which whatsoever things are lovely and of good report are sure to spring, as naturally as rare exotics will, even in our northern cold, when the right temperature is maintained in the conservatory. The initial salvation sets us in new relations with God; it puts into us a new life, infantile and needing much care in its feebleness, no doubt, but still capable of growth to power and maturity, and even in infancy like the new-born Hercules, able to strangle the serpents. The initial salvation turns us in a new direction, changes our estimate of things to be pursued and avoided, gives new standards, new aims, new desires, new power to reach these aims, to satisfy these desires. ‘If any man be in Christ’ - even if he has but this moment entered, and has gone but a step or two in - ‘he is a new creature; old things are passed away, all things have become new.’ Simultaneous with the rapturous new assurance that God loves and forgives, come the inclination towards, and possibility of, a new life of holiness. It is for the most part an undeveloped possibility, and will need much careful tending, and much fencing off of infantile diseases, and much discipline, before it comes to a ‘perfect man’ after the pattern of Jesus; but the life is there, and, with fair play, will come to the measure of the stature of the fulness of Christ. ‘Salvation’ never enters alone, but ever is attended by a train of fair virgins.

Now, from this thought of the primacy of salvation and the subordinate place of its certain accompaniments, important practical results follow. One of these is what we Christians need to have perpetually recalled to our minds, namely, that the way to increase our possession of the accompaniments is to increase our possession of the central blessing which they accompany, and therefore that the true course for us to pursue, if we would live that. holy life which accompanies salvation, is to seek to increase, first, our possession of those primary experiences that constitute salvation the sense of the divine favour, the consciousness of the forgiving and reconciling love of God, and to strive to increase that faith, by which a fuller tide of salvation will flow into our more widely opened hearts. Begin with that with which God begins; seek to have more of the divine salvation; that is the best way to get more of the graces that accompany it. Welcome the entrance of the queen, and her train of attendants, in all the variety of their sweet loveliness and feminine graces, will follow her. ‘The things that accompany salvation’ are best secured by making sure, and increasing our conscious possession of, the salvation which they accompany. To aim at possessing the graces of character which are the results of conscious enjoyment of salvation, without that enjoyment, is like the folly that would begin building a house at the rooftree. Such graces may be partially produced without ‘salvation,’ but they are but like artificial flowers in comparison with the sweet children of the dew and sun, and have no fragrance and no life.

But another needful lesson is that the best test and evidence of our being saved, men and women, is our manifesting in our lives these certain attendants on salvation. We should be very sceptical of the genuineness of any profession of being ‘saved,’ whether made by ourselves or by others, which is not manifestly accompanied by these, its inevitable consequences and attendants. The pure heart, the clean hands, the truth-speaking tongue, the loving disposition, the integrity in business, the control of one’s own dispositions and tempers and tastes and appetites, and all these other fair traits of character which are the constituents of a holy life, the manifold rays which melt into the one white light of holiness - these things are the only tokens for the world, and the principal tests for myself, of the reality of my salvation. They are not the only tests for us. Thank God, Christian men do not need to take only the indirect method of determining the genuineness of their faith and love by examining their outward lives. They can say, ‘I have felt, I know and Thou knowest, that I love Thee.’ As to others, our only way of knowing whether the watch is going, is to note whether the hands are travelling round the dial, but for ourselves, we may have direct consciousness of our emotions, being, as it were, inside the watch ease and aware of its working. Yet, since we can hoodwink ourselves about our inward state, and inspection of ourselves is always difficult, and its results apt to be biased by what we wish to find within, we have all much need to check our judgments of ourselves, especially in regard to our faith and love, which are the conditions of our possessing salvation, by the test of our actions, which we are less liable to misconstrue, and which will often tell us unwelcome, but wholesome truth.

We shall be wise if we habitually test our Christian emotion by our conduct in the rough road of daily life, and if we gravely suspect the depth and genuineness of all feeling, however sweet and lofty it seems, which does not come out into action. If our Christian experience is worth anything, it will drive the wheels of self-sacrificing duty. It takes tons of pitchblende to make a drachm of radium, and it needs much experience of the possession of salvation, and many precious and secret inward emotions in order to produce the life of self-sacrifice which is the ultimate test of the worth of our religion. If these certain accompaniments are wanting, or are sparse and lacking in radiance in our lives, it is high time that we asked ourselves very seriously what the worth to us is of a salvation that does not produce in us ‘the things that accompany salvation.’

But the text suggests another thought to which we may now turn. It is that where these accompaniments of initial salvation are present, further salvation will follow. The whole of the context, including my text itself, goes upon the principle that whilst a holy life, or, to put it into other words, ‘good works,’ is, or are, the accompaniments of the initial salvation, they are the causes of a fuller salvation. For look what follows, and look what preceded our text. ‘The earth which drinketh in the rain’ - that is step number one and that drinking in of the rain is the initial act of faith which opens thirstily for the entrance of the initial salvation. Then follows - ‘and bringeth forth herbs’ - that is the second step, and corresponds to the holy life of which I have been speaking; and finally comes ‘receiveth a blessing from God,’ which corresponds to a fuller salvation. After the text we read: ‘God is not unrighteous to forget your work of faith and labour of love’ which implies a promise of rich reward. That is to say, if we have these accompaniments, and do our very best to make them conspicuous and continuous and more thoroughly the mainsprings of our actions, then we shall receive a fuller salvation, just because we have thus sought to appropriate and re develop the consequences in our conduct of the partial salvation with which we were started at first. Salvation is a great word which in Scripture is presented in many aspects. Sometimes it is spoken of as a thing in the past experience of the Christian; sometimes it is spoken of as a thing which he is progressively realising throughout his life: ‘The Lord added to the Church daily such as were being saved’; sometimes it is spoken of as an experience which is reserved for the future, ‘receiving the end of your faith, even the salvation of your souls,’ in that life beyond.

Now, this experience or possession, call it which you like, or state of spirit and heart, which has its roots in the past, and is being developed all through the Christian life, and is to be perfected in the future world, has for one chief cause of its progressive increase in our own consciousness, a holy life. And if we, as good ground, are trying ‘to bring forth herbs meet for Him by whom it is dressed,’ we shall be like the earth softened by the rain, and smiling with harvest, on which God smiles down in the sunshine of His approval, and which He visits with His benediction. We shall possess a fuller salvation. A firmer grasp of the great truths which bring salvation when received, and of all their consequences of peace and joy, and spiritual elevation and calm, a closer union with Jesus, a larger endowment of the Spirit, will ‘follow our faithful attempts to ‘perfect holiness in the fear of the Lord,’ and so to possess, and to present, more of ‘the things that accompany salvation.’ Good works are a cause of a fuller salvation.

The most fruitful Christians need to be warned against possible barrenness and apostasy.

‘We are persuaded better things of you, beloved’ - but yet, though persuaded, the writer felt that he must ‘thus speak.’ For we never get beyond the risk of fruitlessness. We never get beyond the need of effort to resist the tendencies that draw us away. We never get beyond the need of warnings. It is always safe for us to look at the field that is bristling ‘with briars and thorns, and is nigh unto cursing.’ Therefore the warning note is sounded, and it is sounded, thank God! in order that what it points to as possible, may never be actual for any of us.

We all need warning, but those of us who, like myself, are set to give it sometimes, have to remember that it loses all its force unless it is manifestly the warning of love. ‘Beloved I persuaded,’ as we are, ‘of better things of you,’ it yet is our solemn duty thus to speak, that thus it may never be with any of you. And it is the less likely to be the case with any of us that we shall bear but ‘thorns and briars,’ the more we remember that it is possible for us all, and will be possible until the very end.

Hebrews 6:9-11. But, beloved — In this one place he calls them so. He never uses this appellation but in exhorting; we are persuaded better things of you — Than those intimated verges 4-6. This is exactly in St. Paul’s manner of softening the harsh things he found himself obliged to write. See Ephesians 4:20; 2 Thessalonians 2:13. And things that accompany salvation — Which argue you to be in a state of salvation, and will in the end, if you persevere, bring you to eternal salvation; namely, sincere faith in Christ and his gospel, love to God and one another, and obedience to his will; though we thus speak — Declare the danger of apostacy to warn you, lest you should fall from your present steadfastness. For God is not unrighteous to forget, &c. — You give plain proof of your faith and love, which the righteous God will surely reward; and, or rather, but, we desire that every one of you do continue to show the same diligence — Which you have used hitherto; and therefore we thus speak; to the full assurance of hope — That you may be fully confirmed in your hope of eternal felicity; unto the end — As long as you live; which you cannot expect if you abate of your diligence. “The full assurance of faith relates to present pardon, the full assurance of hope to future glory. The former is the highest degree of divine evidence that God is reconciled to us in the Son of his love: the latter is the same degree of divine evidence (wrought in the soul by the same immediate inspiration of the Holy Ghost) of persevering grace, and of eternal glory. So much, and no more, as faith every moment beholds with open face, so much does hope see, to all eternity. But this assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given immediately by the power of the Holy Ghost; and what none can have for another, but for himself only.” — Wesley.

6:9,10 There are things that are never separated from salvation; things that show the person to be in a state of salvation, and which will end in eternal salvation. And the things that accompany salvation, are better things than ever any dissembler or apostate enjoyed. The works of love, done for the glory of Christ, or done to his saints for Christ's sake, from time to time, as God gives occasion, are evident marks of a man's salvation; and more sure tokens of saving grace given, than the enlightenings and tastings spoken of before. No love is to be reckoned as love, but working love; and no works are right works, which flow not from love to Christ.But, beloved, we are persuaded better things - We confidently hope for better things respecting you. We trust that you are true Christians; that you will produce the proper fruits of holiness; that you will be saved. "Things that accompany salvation." Things that pertain to salvation. The Greek phrase here means, "near to salvation," or things that are conjoined with salvation. So Coverdale renders it, "and that salvation is nigher." The form of expression seems to refer to what was said in Hebrews 6:8. The land overrun with briars was "nigh" to cursing; the things which Paul saw in them were "nigh" to salvation. From this verse it is evident:

(1) that the apostle regarded them as sincere Christians; and,

(2) that he believed they would not fall away.

Though he had stated what must be the inevitable consequence if Christians "should" apostatize, yet he says that in their case he had a firm conviction that it would not occur. There is no inconsistency in this. We may be certain that if a man should take arsenic it would kill him; and yet we may have the fullest conviction that he will not do it. Is not this verse a clear proof that Paul felt that it was certain that true Christians would never fall away and be lost? If he supposed that they might, how could he be persuaded that it would not happen to them? Why not to them as well as to others? Hence, learn that while we assure people that if they should fall away they would certainly perish we may nevertheless address them with the full persuasion that they will be saved.

9. beloved—appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate better things of you; Greek "the things which are better"; that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithfulness (Heb 6:10).

we are persuaded—on good grounds; the result of proof. Compare Ro 15:14, "I myself am persuaded of you, my brethren, that ye are full of goodness." A confirmation of the Pauline authorship of this Epistle.

things that accompany—Greek, "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare Heb 6:19). In opposition to "nigh unto cursing."

though—Greek, "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."

For preventing of the application of this discourse unto themselves, the apostle subjoins his judgment concerning these Hebrews in this verse, and his reason for it in the next.

But, beloved, we are persuaded better things of you; although we have spoken of the attainments, states, and ends of apostates, we reflect not on you by it; but, or notwithstanding, we are persuaded; which word imports not a simple conjecture, for he had the gift of discerning of spirits, and the Holy Ghost, who indites it, did very well know them, so as he was confident of their good state and condition in Christianity, and the Spirit testified so of them by the Epistles of the other apostles directed to them; they were well assured of this, and certain, not only because they were such whom he dearly loved, as if it were only a good or charitable opinion in him, but because of their relation to him as true Christians, and members of the one body of Christ; and so they were very dear to him, whatever they might fear, because of what he wrote before of apostates, for they had better things in them than enlightenings, &c. which he said were in apostates before, Hebrews 6:4,5, even the saving work of the Spirit on their souls, not by giving them light only, or raising their affections, but by giving them a new eye of understanding, as well as new light, and with it a renewed heart; Christ having by the exceeding greatness of his power made them new creatures, as well as professing Christians; their minds, wills, and affections being all changed, and made truly spiritual by the Spirit of Christ; and which they manifest by the exercise of real graces, and that their light, state, and end is better, more excellent, and of another kind, than that of apostates, evinced Hebrews 6:10.

And things that accompany salvation; such things as have salvation in them, even the spiritual mind, which hath eternal life in the root of it, Romans 8:6,10,11,16,17. That Divine nature, which the apostle saith was in the same persons, 1 Peter 1:1-5 2 Peter 1:1-4; which shows the state of their spirits to be a state of grace, which had salvation in it, secured by promises to it, so as they are inseparable, and their union not to be dissolved.

But, beloved, we are persuaded better things of you,.... The apostle addresses the believing Hebrews, as "beloved"; being beloved by the Lord, not as the descendants of Abraham, but as the elect of God, and so as loved with an everlasting love; and which might be known to themselves, by its being shed abroad in their hearts, and by their being called by grace, and by their love to him, and to his people: and from hence they might conclude they should not fall away, as the apostates before spoken of; since, in consequence of being beloved by God, they were chosen in Christ unto salvation; Christ was given to die for them; they had the Spirit sent down into their hearts; they were justified, pardoned, and adopted; nor could they be separated from the love of God: and the apostle also so calls them, because they were beloved by him, not merely as being his countrymen, but as saints: and this he says to testify his affection to them; to show that what he said was not from hatred of them, or prejudice to them; and that his exhortations, cautions, and reproofs, might be better taken; and particularly that they might credit what he here says, that he was "persuaded better things" of them, than what he had said of others in Hebrews 6:4 even such as are expressed in Hebrews 6:10 he was persuaded they had the true grace of God; whereas the above mentioned persons had only gifts, when in the height of their profession; and the least degree of grace is better than the greatest gifts men can be possessed of: grace makes a man a good man, not gifts; a man may have great gifts and not be a good man; grace is useful to a man's self, gifts are chiefly useful to others; grace makes men fruitful, when gifts leave them barren in the knowledge of Christ; grace is lasting, when gifts fail, and cease and vanish away; grace will abide the fire of persecution, when gifts will not; grace is saving, gifts are not:

and things that accompany salvation; which enter into salvation; are ingredients in it, and parts of it, and with which salvation is connected; such as faith, love, &c. or which mutually touch or follow one another in the chain of salvation; as to be predestinated, justified, called, adopted, sanctified, and, at last, glorified:

though we thus speak; concerning others, as in the preceding verses: the hard things spoken by him of some, were consistent with such persuasions in general; for there might be some among them to whom the aforesaid characters belonged; and saying such things might be a means to make others watchful and careful.

{4} But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak.

(4) He moderates and calms all that sharpness, expecting better things of those to whom he writes.

Hebrews 6:9. Softening of the foregoing warning representation by attestation of the confidence, that this description will not be applicable to the readers.

Πεπείσμεθα δὲ περὶ ὑμῶν] But we are convinced in regard to you. Comp. Romans 15:14.

πεπείσμεθα] stronger than πεποίθαμεν.

περὶ ὑμῶν] has the emphasis. It is therefore already placed here, not first after σωτηρίας.

The appellation ἀγαπητοί only here in the epistle. Schlichting: Apposite eos sic vocat, ne putarent, eum aliquo ipsorum odio laborare, sed ut scirent, eum amore Christiano erga ipsos flagrare, qui amor facit, ut semper meliora ominemur iis, quos amamus, et, si quid severius dicimus, animo corrigendi non nocendi cupido dicamus.

τὰ κρείσσονα] of that which is better. This may refer to the subjective side, but it may also refer to the objective side of the foregoing comparison. In the first case the sense is: that your condition is a better one, than that you should be compared to a land bringing forth thorns and thistles; in the latter case: that your fate will be a better one than curse and perdition. On account of the plural τὰ κρείσσονα we shall do best to combine both factors together, as, indeed, the last is but the consequence of the first. When, however, Hofmann thinks that τὰ κρείσσονα does not at all point to the foregoing comparison, but stands by itself without any reference, in that it denotes only the good in opposition to the bad, this is not only opposed to the context, but also grammatically false, since the comparative is never placed for the positive. See Winer, Gramm., 7 Aufl. p. 227 f.

καὶ ἐχόμενα σωτηρίας] and of that which stands in contact with salvation, i.e. that you will attain to salvation. ἐχόμενον, with the genitive, denotes that which is closely joined to an object, that which is either outwardly (logically or temporally) or inwardly bound up with it. Instances in Bleek, II. 2, p. 220 ff.

εἰ καὶ οὕτως λαλοῦμεν] Chrysostom: βέλτιον γὰρ ὑμᾶς τοῖς ῥήμασι φοβῆσαι, ἵνα μὴ τοῖς πράγμασιν ἀλγήσητε.

οὕτως] sc. as was done Hebrews 6:4-8.

Hebrews 6:9. πεπείσμεθα δὲ.… “But of you, beloved, we are persuaded things that are better and associated with salvation, though we thus speak.” “Alarm at the awful suggestion of his own picture (Hebrews 6:4-8) causes a rush of affection into his heart” (Davidson). He hastens to assure them that he does not consider them apostates, although he has described the apostate condition and doom. “This is very like St. Paul’s way of closing and softening anything he had said that sounded terrible and dreadful” (Pierce). Cf. 2 Thessalonians 2:13; Ephesians 4:20; Galatians 5:10. “The form [πεπείσμεθα] implies that the writer had felt misgivings and overcome them” (Westcott). περὶ ὑμῶν is emphasised, and the unique (in this Epistle) ἀγαπητοί is introduced to reassure them and as the natural expression of his own reaction in their favour. τὰ κρείττονα “things better” than those he has been describing (neither limiting the reference to the condition, although necessarily it is mainly in view, nor to the doom, although the σωτηρίας indicates that it also is in view); and things indeed that so far from being κατάρας ἐγγύς are ἐχόμενα σωτηρίας closely allied to salvation. [Cf. Hamlet’s “no relish of salvation in it.”] ἐχόμενα = next, from ἔχομαι. I hold myself to, adhere. So locally Mark 1:38, εἰς τὰς ἐχομένας κωμοπόλεις: temporally, Acts 21:26, τῇ ἐχομένῃ ἡμερᾷ, here, as in Herodotus, Plato, and Lucian, “pertaining to,” so Herod., i. 120, τὰ τῶν ὀνειράτων ἐχόμενα. εἰ καὶ and καὶ εἰ generally retain in N.T. their distinctive meanings.

9–12. Words of encouragement and hope

9. beloved] The warm expression is introduced to shew that his stern teaching is only inspired by love.

we are persuaded] Lit., “We have been (and are) convinced of.” Comp. Romans 15:14.

better things] Lit., “the better things.” I am convinced that the better alternative holds true of you; that your condition is, and your fate will be, better than what I have described.

that accompany salvation] Rather, “akin to salvation,” the antithesis to “near a curse.” What leads to salvation is obedience (Hebrews 5:9).

though we thus speak] in spite of the severe words of warning which I have just used. Comp. Hebrews 10:39.

thus] As in Hebrews 6:4-8.

Hebrews 6:9. Πεπείσμεθαἀγαπητοὶ, we are persuaded—beloved) 1 Corinthians 13:7. In this one place he calls them beloved, namely, for the sake of exhortation. For Paul often gives exhortations without this title, but he never uses it except for the purpose of exhortation. So in the epistle to the Romans, in like manner once, viz. ch. Hebrews 12:19, but oftener to the Corinthians and Philippians.—δὲ, but) A remarkable Epitherapia[41] and softening of what might have appeared harsh.—περὶ ὑμῶν, of you) An antithesis, in the hypothesis, to those, who are stigmatized in the thesis, Hebrews 6:6-8.—τὰ κρείσσονα, better things) more consistent with godliness, Hebrews 6:10.—ἐχόμενα σωτηρίας, which [accompany] are near to salvation) An admirable expression. GOD, conferring upon us salvation, ἔχει, holds us: we, leaning upon Him by faith, are held, ἐχόμεθα; in which way we say ἜΧΕΣΘΑΙ ἈΓΚΎΡΑς, to hold one’s self resting on the anchor: comp. Hebrews 6:19. Salvation itself will retain [hold safe] good men.

[41] See App. An after mitigation of what has been said.

Verse 9. - But, beloved, we are persuaded, etc. Here, as in Hebrews 4:14, warning is succeeded by words of encouragement and hope. The reason for not only a hope, but even a persuasion, that God will keep them from apostasy, is given in the following verse. Hebrews 6:9But the writer refuses to believe that his readers will incur such a fate.

Beloved (ἀγαπητοί)

Only here in the epistle. It often suggests an argument. See 1 Corinthians 10:14; 1 Corinthians 15:58; 2 Corinthians 7:1.

We are persuaded (πεπείσμεθα)

We are firmly convinced. The verb indicates a past hesitation overcome.

Better things (τὰ κρείσσονα)

The article gives a collective force, the better state of things, the going on unto perfection (Hebrews 6:1). For κρείσσονα better, see on Hebrews 1:4.

That accompany salvation (ἐχόμενα σωτηρίας)

Ἔχεσθαι with a genitive is a common Greek idiom meaning to hold one's self to a person or thing; hence to be closely joined to it. So in a local sense, Mark 1:38; in a temporal sense, Luke 13:33, next. He is persuaded that they will give heed to all things which attend the work of salvation and will enjoy all that attaches to a saved condition.

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