Hebrews 6:8

Heb 6:8. Ἐκφέρουσα, bearing) This also coheres with πιοῦσα, drinking.—ἀκάνθας καὶ τριβόλους, thorns and briars) entirely, or at least chiefly.—ἀδόκιμος, rejected) so that it may be left uncultivated.—κατάρας ἐγγὺς, nigh to cursing) so that it may be overwhelmed with all evil.—ἧς) viz. γῆς, of which land.—εἰς καῦσιν, for burning) These words in this passage are expressive of great ἀποτομία, severity. Supply βλέπει or ἔρχεται; comp. LXX., Pro 14:12-13; Pro 16:25; or ἐστὶ, comp. LXX., Isa 44:15, ἵνα ᾖ ἀνθρώπος εἰς καῦσιν. The same ellipse is found at Heb 6:16, πέρας εἰς βεβαίωσιν. 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.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_6:8. The contrast.

Ἐκφέρουσα] as to its signification not different from the preceding τίκτουσα. 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.

ἀκάνθας καὶ τριβόλους] Thorns and thistles. Proverbial designation of rankly springing weeds and wild growth. Comp. Gen_3:18; Hos_10:8 (קו̇ץ וְדַרְדַּר); Mat_7:16.

ἀδόκιμος] sc. ἐστίν, it fails to stand the test, is rejected, namely, in the judgment of God, as is self-evident from the ἀπὸ τοῦ θεοῦ in the preceding clause. Wrongly, therefore, Hofmann: it is unworthy to be treated as arable land.

καὶ κατάρας ἐγγύς] 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 ἀδόκιμος. At the same time, however, there is to be found in ἐγγύς 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: Βαβαί, πόσην ἔχει παραμυθίαν ὁ λόγος. Κατάρας γὰρ εἶπεν ἐγγύς, οὐ κατάρα· ὁ δὲ μηδέπω εἰς τὴν κατάραν ἐμπεσὼν ἀλλʼ ἐγγὺς γενόμενος καὶ μακρὰν γενέσθαι δυνήσεται.

ἧς τὸ τέλος εἰς καῦσιν] sc. ἐστίν, and its ultimate fate issues in burning. ἧς is referred by Camerarius, Abresch, Heinrichs, Stuart, Bleek, to κατάρας; but more correctly by Chrysostom, Theophylact, Luther, Seb. Schmidt, Bengel, Carpzov, Schulz, Böhme, Kuinoel, Stengel, Bisping, Delitzsch, Riehm (Lehrbegr. des Hebräerbr. 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 γῆς, ἐκφερούσης ἀκάνθας καὶ τριβόλους. In connection therewith, however, to take εἶναι εἰς, with Carpzov, Böhme, Kuinoel, Ebrard, Bisping, Maier, and others, as a Hebraism (הָיָה לְ), 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 καῦσις (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 : πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 6:8 . ἐκφέρουσα δὲ … “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 ( ἀδόκιμος ) of land, its production of a harvest. ἀκάνθας καὶ τριβ . frequently conjoined in LXX, Gen 3:17 , Hos 10:8 , and expressive of useless and noxious products. [ τρίβολος , frequently τριβελής , three pointed, and originally meaning a caltrop]. ἀδόκιμος is used under the influence of the personal reference rather than of the figure. κατάρας ἐγγύς with a reference to Gen 3:18 ἐπικατάρατος ἡ γῆ , and suggested by the εὐλογίας of the previous verse. Wetstein quotes from Aristides the expression κατάρας ἐγγύς , and from the ἐγγύς Chrys. and Theophyl. conclude, rightly, that the curse is not yet in action. ὁ γὰρ ἐγγὺς κατάρας δυνήσεται καὶ μακρὰν γενέσθαι . ἧς τὸ τέλος . What is the antecedent? γῆ , say the Geeek commentaries, Bengel, Riehm, Delitzsch, Lünemann, Alford; κατάρας , say Stuart, Bleek, Weiss, von Soden. The former seems distinctly preferable. Cf. Phi 3:19 , ὧν τὸ τέλος ἀπώλεια . But here it is εἰς καῦσιν instead of καῦσις “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: ἐπικαύσω καὶ τὰς ῥίζας αὐτῶν ἐφιεῖσʼ ἄχρι τῶν ὑστάτων τῆς γῆς φλογὸς ῥιπήν . 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.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

that which--rather as Greek (no article), "But if it (the 'land,' Heb 6:7) bear"; not so favorable a word as "bringeth forth," Heb 6:7, said of the good soil.

briers--Greek, "thistles."

rejected--after having been tested; so the Greek implies. Reprobate . . . rejected by the Lord.

nigh unto cursing--on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," &c. (Heb 6:4, Heb 6:6). The ground is not yet actually cursed.

whose--"of which (land) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burning" (Deu 29:23); so as to the ungodly (Mat 3:10, Mat 3:12; Mat 7:19; Mat 13:30; Joh 15:6; Pe2 3:10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare Mat 22:7, "burned up their city" an earnest of a like fate to all wilful abusers of God's grace (Heb 10:26-27).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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, αδοκιμος, 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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; God’s curse is near. But, as Chrysostom says, in this very word there is mercy; “the end” is not yet come.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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.”

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

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 Heb 6:4 even such as are expressed in Heb 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.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

But that which beareth thorns and briers: δε 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; αδοκιμος 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That which beareth thorns and briers - Only or chiefly. Is rejected - No more labour is bestowed upon it. Whose end is to be burned - As Jerusalem was shortly after.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

8. ἐκφέρουσα δὲ ἀκάνθας. “But if it freely bear thorns,” Isa 5:6; Pro 24:31. This neglected land resembles converts who have fallen away.

τριβόλους. The Latin tribuli (τρεῖς, βολή). Gen 3:18, &c. In N. T. only here, and Mat 7:16.

ἀδόκιμος. The same word, in another metaphor, occurs in Jer 6:30.

κατάρας ἐγγύς. 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.

ἡς τὸ τέλος εἰς καῦσιν. Lit., “whose end is for burning.” Comp. Mat 13:30; 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. I. 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.”

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

8.] Illustration of the last position, by a contrast between profitable and unprofitable land. For land which has drunk in (“γῆ, indefinite: ἡ πιοῦσα, defined as to the kind of γῆ meant. So Gal 2:20; Gal 3:21; Gal 4:27: Xen. Hell. i. 10. 1, ἀποτέμνεται χεὶρ ἡ δεξιά, ‘a hand, namely, the right.’ ” Delitzsch) the rain frequently coming on it (so far, is the subject of both sides of the hypothesis: and not the word γῆ only. This is necessitated by the omission of the article at ἐκφέρουσα. The E. V., “But that which beareth thorns” &c., would require ἡ δὲ ἐκφέρουσα. Besides which, the E. V. has neglected the aorist part. here, in rendering, “the earth which drinketh in.” The drinking in the rain is an act prior to both the hypotheses: the participles which convey the hypothesis itself being present.

The verb πίνειν is not uncommonly used of land receiving rain, both in LXX (ref.), and classical writers: as, besides Herod. in reff., Anacreon xix. 1, ἡ γῆ μέλαινα πίνει: Virg. Ecl. iii. 111, “sat prata biberunt:” Georg. iv. 32. Here it implies not only that the earth has received the rain, but that it has taken it in, sucked it in, “being no impenetrable rocky soil, from which the rain runs off without sinking in. And thus it is an appropriate figure for men who have really taken into themselves the word of God, and experienced its power” (Bl.), and so furnishes an explanation of vv. 4, 5, as well as being explained by them. In the interpretation, ὑετός must not be too strictly confined to “teaching,” as Chrys., Thl., Œc., but taken as widely as the participial clauses before extend, as importing all spiritual influences whatever. Notice ἐπʼ αὐτῆς, not ἐπʼ αὐτήν, as we should expect of the falling rain: the gen. being used to indicate that the rain lies and abides over it, not running off, nor merely falling towards, but covering, ready to be sucked in) and (καί serves, after the general clause, γῆ … ὑετόν, common to both alternatives, to introduce the first of them. We should more naturally expect τίκτουσα μέν to answer to ἐκφέρουσα δέ) brings forth (see reff. and Wetst.) plants (βοτάνη, from βόσκω, properly fodder, provender, for man or beast: generally used for grass, or corn, or any kind of green herb: so in reff. Bl. quotes from an Hexaplar transl. of Hab 3:17 (LXX, τὰ πεδία οὐ ποιήσει βρῶσιν), ἡ δὲ γῆ μὴ ἐκθάλῃ βοτάνην) fit (εὕθετος, a word peculiar to St. Luke elsewhere in N. T., is found in the later classics in this sense of ‘aptus,’ convenient. So Diod. Sic. ii. 57, πηγὰς.… εἰς λουτρὰ κ. κόπων ἀφαίρεσιν εὐθέτους: Dion. Hal. i. p. 10, χώρα εἰς νομὰς εὔθετος: Polyb. xxvi. 5. 6, πρὸς πᾶσαν σωματικὴν χρείαν.… εὔθετος) for those (it is a question whether ἐκείνοις depends on εὔθετος or on τίκτουσα. It will be seen that in the instances above quoted εὔθετος is followed by εἰς or πρός and not by a dative. But the construction with a dative is not altogether unprecedented: e. g. besides Luk 9:62, Nicolaus in Stob. Florileg. xiv. 7, οἶμαι δʼ ἐμαυτὸν εὔθετον τῷ πράγματι, παῖδες, γεγονέναι: and the dative, whether after one or the other, is a dativus commodi, not equivalent, if taken after εὔθετον, to πρὸς ἐκείνους, but to πρὸς βρῶσιν ἐκείνοις. To the sense, it is quite indifferent which connexion we take. The sentence is perhaps better balanced by joining ἐκείνοις with τίκτουσα, τίκτουσα βοτάνην εὔθετον | ἐκείνοις διʼ οὒς καὶ γεωργεῖται flowing more evenly than τίκτουσα βοτάνην | εὔθετον ἐκείνοις διʼ οὒς καὶ γεωργεῖται. The absolute use of εὅθετον need make no difficulty: cf. ref. Ps., προσεύξεται πρός σε πᾶς ὅσιος ἐν καιρῷ εὐθέτῳ: Diod. Sic. v. 37, κατασκευάζουσιν εὔθετον τὴν πρὸς τὰς ἐργασίας πραγματείαν: also ref. Susan.), on whose account (the E. V. following the vulg. (“a quibus”), and Luther, Beza (“per quos”), Calv. (“quorum opera”), Erasm. (par.), al., render ungrammatically, “by whom,” διʼ ὧν or ὑφʼ ὧν. It is a curious sign of the scholarship of Owen’s days, that he says, “διὰ with an accusative case is not unfrequently put for the genitive.… unquestionable instances of this may be given, and amongst them that of Demosth. Olynth. i. is eminent: καὶ θεωρεῖ τὸν τρόπον διʼ ὃν μέγας γέγονεν ἀσθενὴς ὢν τὸ κατʼ ἀρχὰς Φίλιππος:” as if this were not a strictly normal use of διὰ with the accusative. Tert. and the old Latin version in D, have it right, “propter quos:” and Œc. says, γεωργεῖται δὲ δηλονότι εἰς σωτηρίαν κ. κέρδος αὐτῶν ἐκείνων τῶν καρποφορούντων. On the sense, see below) also (this καί is common in cases where some special reference of an already patent fact is adduced: so in ref., τοιοῦτος γὰρ ἡμῖν καὶ ἔπρεπεν ἀρχιερεύς: q. d. ‘another consideration is’ &c. Schlichting, al. have mistaken its sense, and regarded it as introducing γεωργεῖται as an additional particular over and above the πιεῖν τὸν ὑετόν: “Ait autem et colitur, ut ad imbrium irrigationem etiam terræ istius diligentem accedere culturam ostendat”) it is tilled (who are ἐκεῖνοι διʼ οὓς καὶ γεωργεῖται, in the interpretation? Thl. mentions two references: 1. to the men themselves: καὶ γὰρ αὐτοὶ ἐκεῖνοι οἱ καρποφοροῦντες τὴν ἀρετὴν ἀπολαύσουσι ταύτης: 2. to their teachers: καὶ γὰρ καὶ διʼ αὐτοὺς γεωργεῖται ἡ ἀρίστη πολιτεία, ὡς καὶ αὐτῶν μετεχόντων τῆς τῶν μαθητῶν ἀρετῆς. But both these fall short of the mark: and there can be no doubt that if, as is probable, the features of the parable are to be traced in the interpretation, we must understand God as the owner of the land which is tilled, and the tillers are the teachers and preachers of the gospel. So 1Co 3:9, θεοῦ γεώργιον.… ἐστε), partakes of (the verb is often used without any necessary reference to others also being sharers: see reff.) blessing (Schlichting’s remark is good: that the Writer has not so much the figure in mind, as the thing figured, viz. the men to whom, already having, more is given: and he refers to Joh 15:2, πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ ἵνα καρπὸν πλείονα φέρῃ) from God (ἀπὸ τοῦ θεοῦ may be joined either with εὐλογίας or with μεταλαμβάνει. It is no objection to the former construction that it is not τῆς ἀπὸ τοῦ θεοῦ: the insertion of the art. would in fact encumber the sentence. And this is the connexion which seems to me the more probable; it has a share in εὐλογία ἀπὸ τοῦ θεοῦ. So also Delitzsch: Bleek and Lünemann support the other): but if it bear (Chrys., Œc., Thl., and some of the moderns, a-Lapide, Grot., al., have drawn a distinction between ἐκφέρουσα and τίκτουσα: ὅρα πῶς ἐπὶ τῶν ἀκανθῶν οὐκ εἶπε τίκτουσα ἀκάνθας, οὐδὲ χρησίμῳ τούτῳ ὀνόματι ἐχρήσατο, ἀλλὰ τί; ἐκφέρουσα ἀκάνθας, ὡς ἂν εἴποι τις ἐκβράσσουσα, ἐκβάλλουσα. But it has been observed by Elsner, Raphel, Wetst., al. that ἐκφέρειν is a general word for to bring forth fruit: e. g. Herod. i. 193, ἔστι δὲ χωρέων αὕτη ἁπασέων μακρῷ ἀρίστη.… Δήμητρος καρπὸν ἐκφέρειν. And see reff. LXX and other examples in Bleek and Wetst.) thorns and thistles (see reff.), is accounted worthless (‘reproba,’ ‘rejectanea,’ tried and found wanting. It occurs in the N. T. elsewhere only in St. Paul, 7 times: see reff. Being thus rejected, it gets no share of God’s blessing) and nigh unto cursing (see reff.: and compare Act 9:38; Act 27:8, for the dative usage of ἐγγύς. There appears here to be an allusion to Gen 3:17, Gen 3:18,—ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου.… ἀκάνθας καὶ τριβόλους ἀνατελεῖ σοι. Chrys. has noticed that in ἐγγύς there is a softening of the severity of the declaration: βαβαί, πόσην ἔχει παραμυθίαν ὁ λόγος. κατάρας μὲν εἶπεν ἐγγύς, οὐ κατάρα· ὁ δὲ μηδέπω εἰς κατάραν ἐμπεσὼν ἀλλʼ ἐγγὺς γενόμενος καὶ μακρὰν γενέσθαι δυνήσεται), of which the end is unto burning. There is considerable doubt both as to the connexion, and as to the interpretation of the sense when obtained. To what does ἧς belong? to γῆς, or to κατάρας? The latter is taken by (not Erasm. (par.), as so cited by Bleek: for it runs, “exsecrationi divinæ: cujus exitus huc tendit, non ut demetatur, sed ut exuratur:” where the passives make it almost necessary to apply “cujus” not to the curse, but to the land), Camerarius, Bleek, al.: the end, result, of which curse is that it tends to burning. But it does not seem to me that this would have been thus expressed. κατάρας holds a very subordinate predicatory place: and it is hardly likely that it should be taken up again and made the subject of a relative: especially in the presence of such phrases as reff. 2 Cor., Phil., and 1 Pet., in all of which the gen. aft. τέλος is of the finished, not of the finishing. I would therefore, with Chrys. (δηλῶν ὅτι ἐὰν μέχρι τέλους οὕτως ἐπιμείνῃ, τούτῳ (τοῦτο?) πείσεται), Thl. (οὐκ εἶπεν ἣ κατακαυθήσεται, ἀλλʼ ἧς τὸ τέλ. εἰς κ., τουτέστιν, ἐὰν κ.τ.λ. as Chrys.), Luth., Bengel, and most Commentators (including Delitzsch), refer ἧς to γῆς. But then, with what view will this ultimate burning take place? Some have said, with a salutary end, as in Virg. Georg. i. 84-93 (“Sæpe etiam steriles incendere profuit agros, Atque levem stipulam crepitantibus urere flammis: Sive inde occultas vires et pabula terræ Pinguia concipiunt, sive illis omne per ignem Excoquitur vitium atque exsudat inutilis humor.” See also Plin. H.N. xviii.39 (72)). Strange to say, this meaning is adopted, not by Roman-Catholic Commentators, but by such as Schlichting, Stuart (apparently: “to have all its worthless productions consumed”), Dr. Bloomfield, al.: not seeing, except Schlichting, who attempts to repudiate it (“nam quod terra sterilis per incendium non corrumpatur sed corrigatur, hoc in similitudine hac non attenditur”), that the inevitable conclusion from such an acceptation would be, the existence of purgatorial fire. The reference clearly is, as the whole context and the words ἧς τέλος εἰς shew, not to purifying, but to consuming fire: as in ch. 10:26, 27, where the same ultimate fear is described as issuing in πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. So in Deu 29:22, Deu 29:23, the curse of the apostate land is described as consisting in “brimstone, and salt, and burning; that it is not sown, nor beareth, nor any grass groweth therein, like the overthrow of Sodom and Gomorrah,” &c. And this destruction by burning is quite according to N. T. analogy: e. g. Joh 15:6: Mat 3:10, Mat 3:12; Mat 7:19; Mat 13:30, Mat 13:40 ff.

εἰς καῦσιν is said by Kuin., Ebrard, al. to be a Hebraism for καῦσις. But this has been satisfactorily disproved by Winer, Gramm. § 29. 3 Remark. Chrys., continuing the same strain as above on κατάρας ἐγγύς, beautifully concludes, ὥστε, ἐὰν ἐκτέμωμεν κ. κατακαύσωμεν τὰς ἀκάνθας, δυνησόμεθα τῶν μυρίων ἀπολαῦσαι ἀγαθῶν, κ. γενέσθαι δόκιμοι, κ. εὐλογίας μετασχεῖν. And so Œc., Thl., Primas. The stronger Calvinistic interpreters regard ἐγγύς as betokening the near approach of the judgment; as in ἤγγικεν ἡ βας. τῶν οὐρ.; and some refer the whole to the destruction of Jerusalem: so Bengel: “Strictura prophetica, per paucis annis ante combustam urbem Hierosolymorum. Perditissimi Judæorum erant, qui in urbe, et circum eam, fidei repugnabant.”

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

But that which beareth thorns and briers [εκφερουσα δε ακανθας και τριβολους] . 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 [αδοκιμος] . Lit. unapproved. See on reprobate, Rom 1:28. Nigh unto cursing [καταρας εγγυς] . 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

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

8. καὶ τοῦτο ποιήσομεν) The fulfilment of the Apoustle’s purpose is not made in any way to depend on the condition of those whom he addresscs. His message has to be delivered. Compare Ezek. ii. 5; and contrast φερώμεθα v..1.

Hoe faciemus, hoc est, ad majora von ducemus et de his omnibus quae enumeravinus plenissimo docebimus vos, ut non sit iterum necesse ex toto et a capite ponere fundamentum (Primas.).

ἐάνπερ ἐπιτρέπῃ ὁ θεός] Compare 1 Cor. xvi. 7. εἴωθε ὁ ἀπόστολος πάντα ἐξapray τῆς θείας προμηθείας (Theod.). James iv. 14.

(ὃ) The perils of apostasy (4—8).

The Apostle has given expression to a general charge in which he has joined his readers with himself (φε-

xxiv. 23; xxvi. 30); and most commonly as a prospoctivo and combinative conjunction both with 1 single clause following (c. ix. 19; Luke xxi. 11; Acte ii. 10), and with two or more clauses following (Acts i. 8; xiii. 1; 1 Cor. i. 30).

The choice between the three constructions will be docided by individual fecling as to the symmetry of expression and thought. On tho wholo tho third arrangement seems to bring out most distinctly two fundamental aspects of the reception of the Christian Faith, illumination in respect to the divine action, and experience in respect to the human appropriation. Tho Christian is illuminated by the conscious sense of the gift of life, and by participation in the Spirit; and he gains an individual sense of the beanty (the intellectual grandeur) of revelation, and of the powers of the new Order.

who tasted of the gift, the heavenly συ, the gift of tho divine life brought by Christ and in Him: John iv. 10 note. Compare Rom. v. 15, 17; viii. 32; 2 Cor. ix. 15. Any special interpretation, such as the Kuchariat or more genorally forgiveness, peace and the like, falls short of the gonorul idea which is required hore.

The gift is described as ‘heavenly’

a future age, powers, 80 to speak, of

The end of this renewal is μετάνοια, a compilote change of mind consoquent upon the apprehonsion of tho true moral nature of things. It follows necessarily that in this large sense thore can be no socoud μετάνοια (comp. Ὁ. 1) Thero may be, through the gift of Gop, a corresponding change, a rogainiug of the lust viow with the consequent restoration of the fulness of life, but this is different from the freshness of the vision through which the life is first realised. The popular idea of repentance, by which it is limited to sorrow for the past, has tended to obscure the thought here.

parison between processes of agricultare and moral training is common in all literature. Comp. Philo de Agric. §§ 1 ff. (1. 300 ff. M.).

The illustration here apparently is not takon from the familiar image of the field and the seed and the sower. The case is rather that of the natural produco of the land. No mention is

Tim. ik. 6.

8. ἐκφέρουσα δέ] but if tt bear, breaking the law of fruitfulness. The word ἐκφέρουσα stands in contrast with τίκτουσα, though in Gon. i. 12 ἐξήνεγκεν is used of the productiveness of the earth in answor to thedivinecommand. Usage hardiy justifies the remark of τουσα ἀλλ᾽ ἐκφέρονσα, τὸ παρὰ φύσιν τῆς ἐκβολῆς αἰνιττόμενος (Cécum.).

ἀδόκιμος... καῦσιν] The jndgment on tho land, fruitful only for ill, is given in threo stages. It is rejected: such land cannot any longer be reckoned as land for fruitful service. Itis nigh unto a curse: it proeents the outward features of the curse (Gen. iii. 17 f.), whence the near presence of the curse is inforred. Its end is burning. ᾿Αδόκιμος (Lat. reproba) is found cleewhere in the N. T. only in Bt Paul: eg. 1 Cor. ix. 27; 2 Cor. xiii. 5 ff.

For κατάρας ἐγγύς compare c. viii. 13 ἐγγὺς ἀφανισμοῦ. Primasius remarks upon the phrase; Notandum quia non dixit maledicta est sed maledictioné prozima (φοβῶν ἅμα καὶ παραμυθού(following Chrysostom) ὁ δὲ ἐγγὺς κατάρας γενόμενος καὶ μακρὰν γενέσθαι δύναται διὰ μετανοίας.

hs τὸ τέλος εἷς καῦσιν) whose end (ἰ.6. the ond of tho land) ts for burning, Vulg. crue consummation in combustionem. The rhythm of the whole scntence shews that the relative looks back to the main and not to the last (κατάρα) antecedent.

So Gcumenius (after Chrysostom) : day μέχρι τέλονε ἐπιμείνῃ, φησί, καὶ

The image here appears to represent utter desolation as of a land destroyed by volcanic forces (ἡ xaraκεκαυμένηλ Compare Deut. xxix. 23. The thought of purification by fire, true in itself, is foreign to the context; nor does tho image of the burning of the noxious growth of the land (Virg. Georg. i. 84 ff.) seem to be sufficiently expressive, Compare c. x. 26f.; John xv. 6.

The warning found a typical fulfilment in the overthrow of Jerusalem and the old Theocracy.

(3) Words of hope and encouragement (Q—12).

The spiritual dulness and sluggishness of the Hebrews had not yet checked their active exercise of Christian love. In this the Apostle found the assurance of better things (9, 10). And he grounded upon it his desire for a corresponding developmont of hope through long-suffering faith (11, 12). Thus in this brief section we have a view of (a) the Apostie's confidence; and (ὃ) the Apostlo's wish.

9 But we are persuaded af you, beloved, better things and things that accompany salvation, though we thus speak; ° for God is not unrighteous to forge your work and your love, which ye shewed toward His name in that ye ministered to he sainte and still do minister. 1 And we desire that each one of you may shew the same zeal that ye may attain unto the Sulness of hope even to the end; * tn order that ye may not become sluggish, but imitatore of them that through faith and long-suffering inherit the

ises.

(a) The Apostle’s confidence (9, 10).

9, 10. The Apostle guards himself against tho supposition that he classes the Hebrews among those who had ‘fallen away. The presence of active love among then) was a sure sign that God had not loft them.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.