Hebrews 6:11

᾿Επιθυμοῦμεν δὲ ἓκαστον ὑμῶν τὴν αὐτὴν ἐνδείκνυσθαι σπουδὴν πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄχρι τέλους.

There is not much difficulty as to the signification of these words, and therefore both ancient and modern translations generally are agreed in the interpretation of them. The Vulg. Lat. renders ἐνδείκνυσθαι σπουδήν by “ostentare sollicitudinem.” But “ostentare” is most frequently used for

“ostendere gloriandi causa,” as Festus saith; though properly it seems to be a frequentative, to “show often,” and is improper in this place. Nor doth “sollicitudinem” well answer σπουδήν , which the Syriac renders by חֲפִיטוּתָא, “sedulity,” “diligence,” “industry.” “Studium ostendere,” say most, and most properly. Τὴν πληροφορίαν τῆς ἐλπίδος. Syr., לְשׁוּמְלָיָא, “ad complementum; “to the completing” or “perfection of hope.” Vulg. Lat., “ad expletionem spei;” which our Rhemists render by the “accomplishing of hope;” the fulfilling of hope. Beza, “ad certain spei persuasionem;” whereunto answers our translation, “to the full assurance of hope.” Others, “ad plenam spei eertitudinem,” most properly ᾿᾿Επιθυμέω is “earnestly to desire;” whence is ἐπιθυμία, “concupiscence,” “libido,” an “earnest,” and mostly an “impetuous desire.” So the philosopher defined ὀργή, that it was ἐπιθυμία τιμωρίας; which Cicero renders, “ira, libido puniendi:” both from the original derivation of it, a “desire that invades the mind,” an “earnest, vehement desire.”

Δέ we render “and,” “and we desire;” “but yet,” or “moreover.” The same with what is more largely expressed, 2 Peter 1:5, Καὶ αὐτὸ τοῦτο δέ, “And besides all this,” besides what is past.

᾿Ενδείκνυσθαι, to” manifest;” that is, evince it unto all by the same performance of duties; that no decay in faith or love might be observed in them, or suspected of them.

Σπουδή is rendered “study,” “diligence,” “endeavor.” But it is such a diligence as hath an earnestness accompanying it; that is, as it were making haste in pressing towards the end and accomplishment of any thing or business. And it doth always denote great and earnest diligence, with study and desire. It is used to this purpose, 2 Peter 1:5. Πληροφορία is, saith Hesychius, βεβαιότης, “firmitas,” “certitudo;” “stability.” It is “plena fides,” “plena persuasio,” “certa fides;” “a sure, stable, firm, certain faith or persuasion.” The Vulgar Latin constantly renders this word, as also the verb πληροφορέω , by some word denoting filling or completing, taking its signification from the first part in the composition. But whatever be the native signification of the single words whereof it is compounded, or with respect unto what allusion soever the signification was first fixed, it is certain that in the best authors, as in the Scripture, it expresseth a full, satisfactory persuasion of mind, or the highest assurance in any thing which, from the nature of it, we are capable of.

Hebrews 6:11. And we [earnestly] desire that every one of you do manifest the same diligence, unto the full assurance of hope, unto the end.

Although the apostle, in these words and those ensuing, as is usual with him, taketh a prospect towards his farther progress, making way by them and in them unto his discourse concerning Melchisedec, which he hath intermitted (whence some would here begin the third part of the chapter), yet he plainly pursues his former argument, and gives an express account of his whole design therein. For, first, he manifests directly what was his intention in proposing unto them that terrible commination and prediction concerning apostates, verses 4-8. Although for certain ends he spoke those things unto them, yet he lets them know that he spake them not of them. He thought not that they were such at present as he had described, nor that that would be their future lot or portion which he had threatened and foretold. As he had freed them from any fears or apprehensions of that nature in the two verses foregoing, so in this he declareth what was his certain purpose and intention in the use of that commination. Now this was solely thereby to excite and provoke them unto a diligent, persevering continuance in faith and love, with their fruits and effects; which is the first and principal end whereunto the proposal of such threatenings is designed and sanctified of God. ‘All that I have said is unto this end.'

Again; he had newly given an account of his real thoughts and judgment concerning them and their spiritual condition. And upon his satisfaction therein, as that which was attended with “things which accompany salvation,” he had given them assurance of a blessed issue of their faith and profession, from the faithfulness of God; making therein an application of the promises of the gospel unto them. Hereon he lets them know what, by the appointment of God and the law of our obedience, is required of them, that they might answer the judgment which he had made concerning them, and be brought unto the enjoyment of the promises proposed unto them. And this was that diligent progress in faith and obedience unto the end which he describes in this and the next verse.

And herein the apostle, with great wisdom, acquaints these Hebrews with the proper end and use of gospel threatenings and promises; wherein men are apt to be mistaken, and so to abuse the one and the other. For threatenings have been looked on as if they had no other end or use but to terrify the minds of men, and to cause them to despond, as if the things threatened must unavoidably come upon them. Hence some have fancied that they belong not unto the dispensation of the gospel as it is to be preached unto believers; and few have known how to make a due application of them unto their consciences. And it is to be feared that the end and use of God's promises have been so far mistaken, that some have suffered themselves to be imposed on by the deceitfulness of sin, and to be influenced by the consideration of them into carelessness and security, as though, do what they would, no evil could befall them. But our apostle here discovereth the joint end of them both towards believers, or professors of the gospel; which is to stir up and encourage them unto their utmost, constant, persevering diligence in all duties of obedience. And it is no small part of the duty and wisdom of the ministers of the gospel to instruct their hearers in, and press upon them the proper use and due improvement of the promises and threatenings of God.

In this verse, or the words of it which are an exhortation unto duty, we may observe,

1. The connection of it unto the former discourse.

2. The duty exhorted unto: “The same diligence.”

[3. The persons exhorted.]

4. The manner of its performance: “That they would manifest” or

“show it.”

5. The end aimed at in that duty: “The full assurance of hope.”

6. The continuation of it: “Unto the end.”

7. The manner of his exhortation unto it: “We desire.” But though the words may be thus resolved, I shall open the parts of them in that order wherein they lie in the text: occasion of this discourse, in the particle δέ, it hath been spoken unto already. It is not here adversative, but rather illative, as was before declared.

2. The next thing occurring in the words is the manner of the exhortation: ᾿Επιθυμοῦμεν, “We desire.” Chrysostom is large in this place on the consideration of this word, and the wisdom of the apostle in the use of it. From him OEcumenius observes a difference between ἐπιθυμοῦμεν and βουλόμεθα . For they suppose that the word here used includeth both intense affections, and earnest, diligent, actual desire. And that it doth intend an earnest desire, we showed in the foregoing consideration of the word. And the word is never used in the New Testament but either in a bad sense, to express the impetuous acting of lust, as Matthew 5:28; Galatians 5:17; Romans 7:7; or a most fervent desiring of any thing that is good, Luke 15:16; Luke 16:21; Luke 17:22; Luke 22:15. And such ought to be the desire of ministers towards the profiting of their people. There will be a dead, cold, lifeless administration of the word, where ministers have not ardent desires after the profiting and stability of the hearers. How were it to be wished that all who are called unto the care and charge of the souls of men would continually propose unto themselves the example of this apostle! Do we think that the care, solicitude, watchfulness, tender love and affection, earnest and fervent desires for their good, expressed in prayers, tears, travails, and dangers, which he everywhere testifieth towards all the churches under his care, were duties prescribed unto him alone, or graces necessary for him only? Do we not think that they are all of them required of us, according unto our measure and the extent of our employment? The Lord help men, and open their eyes before it be too late; for either the gospel is not true, or there are few who in a due manner discharge that ministry which they take upon them.

I say, without this earnest and fervent desire after the profiting and salvation of our people, we shall have a cold and ineffectual ministry among them. Neither is it our sedulity or earnestness in preaching that will relieve us, if that be absent. And this desire proceeds from three principles; and that which pretends thereto, and doth not so, is but an image and counterfeit of it. And these are,

(1.) Zeal for the glory of God in Christ;

(2.) Real compassion for the souls of men; respect unto its nature, trust, end, and reward.

These are the principles that both kindle and supply fuel unto those fervent desires for the good of our people which oil the wheels of all other duties, and speed them in their course. According as these principles flourish or decay in our minds, so will be the acceptable exercise of our ministry in the sight of Christ, and the profitable discharge of it towards the church. And we have as much need to labor for this frame in our hearts, as for any thing in the outward discharge of our duty. We must, in the first place, “take heed unto ourselves,” if we intend to “take heed to the flock” as we ought, Acts 20:28. And herein especially do we, as we are charged, “take heed to the ministry we have received, that we do fulfill it,” Colossians 4:17.

3. The persons exhorted unto the duty following are expressed by ἕχαστος ὑμῶν, “every one of you.” He had so a care of the whole flock, as to be solicitous for the good of every individual person among them. As our Lord Jesus Christ gives an account unto his Father, that of all those who were committed unto his personal ministry in this world, he had not lost any one, only the son of perdition, he who was designed to destruction; so our apostle labored that, if it were possible, not one of those whom he watched over should miscarry. And it is of great advantage when we can so manage our ministry that no one of those that are committed unto us may have any just cause to think themselves disregarded. And moreover, he shows hereby that the argument here insisted on concerned them all. For he doth not suppose that any of them were in such a condition of security and perfection as not to stand in need of the utmost diligence for their preservation and progress; nor that any had so fallen under decays, but that, in the use of diligence, they might be recovered. So should the love and care of ministers be extended unto all the individuals of their flocks, with an especial regard unto their respective conditions, that none on the one hand grow secure, nor any on the other hand despond or be discouraged.

4. The duty exhorted unto, wherewith we must take,

5. The manner of its performance is, that they would “show the same diligence.

᾿Ενδεικςυσθαι, “ostentare, Vulg. Lat.; that is, to “make show of:” “ostendere,” “to show forth,” to manifest.'… Praestare, Eras., to act, to perform; so the word is sometimes used: John 10:32, Πολλὰ καλὰ ἔργα ἔδειξα ὑμῖν “Many good things have I showed you;” that is, ‘wrought and performed among you.' 2 Timothy 4:14, ᾿Αλέξανδρος ὁ χαλκεὺς πολλά μοι κακὰ ἐνεδειξατο , “Alexander the coppersmith showed me many evils;” ‘did the much evil.'It is so to do any thing, as that the doing of it may be evident and manifest. And the apostle respects not only the duty itself, but the evidence of its performance, whereon his judgment and persuasion of them was grounded. ‘Continue in the performance of these duties, to give the same evidence of your state and condition as formerly.'

And the duty itself he expresseth by τὴν αὐτὴν σπουδήν, “idem studium;” the same diligent endeavor. Chrysostom much insists on the apostle's wisdom in this expression, “the same diligence;” for by it he both insinuates his approbation of what they had done already, and manifests that he required nothing of them to secure their future condition but what they had already experience of. ‘You have used diligence in this matter; continue so to do:'which yet is not so to be interpreted as though the apostle limited them unto their former measures; but warning them to remit in nothing which before they had engaged into, he encourageth them to proceed and grow therein. That, indeed, which the apostle approves in them, and exhorts them unto a continuance in, is the “work of faith and labor of love, in ministering unto the saints;” but here he expresseth the manner wherein they had attended unto these duties, and which they must continue in, unless they intended to desert the duties themselves, namely, with diligence and alacrity of mind. For such were the oppositions and difficulties that they would assuredly meet withal, as we have before declared, that unless they used all diligence and watchfulness, they would more or less faint in their duty. And we may observe, that,

Obs. 1. Our profession will not be preserved, nor the work of faith and love carried on unto the glory of God and our own salvation, without a constant studious diligence in the preservation of the one and the exercise of the other.

The reasons hereof are manifest from what hath been discoursed before, concerning the greatness and difficulty of this work, and the opposition that is made unto it. Our apostle knew nothing of that lazy kind of profession which satisfies the generality of Christians at this day. They can show all diligence in their trades, in their callings, in their studies, it may be in their pleasures, and sometimes in the pursuit of their lusts; but for a watchful diligence, an earnest, studious endeavor in and about the duties of religion, the work of faith and love, they are strangers unto it, yea, cannot be persuaded that any such thing is required of them or expected from them. For the duties of divine worship, they will attend unto them out of custom or conviction; for some acts of charity, they may perhaps be sometimes drawn into them, or for their reputation they may do like others of their quality in the world: but to project and design in their minds how they may glorify God in the duties of faith and love, as “the liberal man deviseth liberal things;” to keep up an earnest bent and warmth of spirit in them; to lay hold on and rejoice in all opportunities for them, all which are required unto this diligence, they utterly reject all such thoughts. But what do we imagine? Is there another way for us to go to heaven than what was prescribed unto the primitive believers? Will God deal with us on more easy terms, or such as have a further compliance with carnal ease and the flesh, than those that were given to them of old? We shall but foolishly deceive ourselves with such imaginations. But let no man mistake; these two principles are as certain and as sacred as any thing in the gospel:

(1.) Unless there be in us a work of faith in personal holiness, and a labor of love towards others, there is nothing in us that accompanies salvation, or will ever bring us thereunto. Let profane persons deride it whilst they please, and worldlings neglect it, and careless professors fancy to themselves an easier way unto a blessed eternity, this will be found to be the rule whereby they must all stand or fall for ever.

(2.) That this work of faith and labor of love will not be persisted in, nor carried on, without studious diligence and earnest endeavors. Now unto this diligence is required,

[1.] The exercise of our minds with respect unto the duties of faith and love;

1st . In studying the rule of them, which is the word of God, wherein alone the matter of them all and the manner of their performance are declared;

2dly . In studying and observing the occasions and opportunities for their exercise.

[2.] Watchfulness against oppositions, difficulties, and temptations, is also a part of this duty; for the reasons whereof our observations on the preceding verse may be considered.

[3.] Readiness to conflict with and to go through the dangers and troubles which we may meet withal in the discharge of these duties. And, as it is evident, all these argue a frame of mind continually intent upon a design to glorify God, and to crone unto the end of our course, in rest with him. That nominal Christianity which despiseth these things will perish with the real author of it, which is the devil.

Again; the apostle exhorts them to show the same diligence which they had done, and which they continued in the exercise of; whence it appears, that,

Obs. 2. Ministerial exhortation unto duty is needful even unto them who are sincere in the practice of it, that they may abide and continue therein.

It is not easy to be apprehended how God's institutions are despised by some, neglected by others, and by how few duly improved; all for want of taking right measures of them. Some there are who, being profoundly ignorant, are yet ready to say that they know as much as the minister can teach them, and therefore it is to no purpose to attend unto preaching. These are the thoughts, and this is too often the language, of persons profane and profligate, who know little, and practice nothing of Christianity. Some think that exhortations unto duties belong only unto them who are negligent and careless in their performance; and unto them indeed they do belong, but not unto them only, as the whole Scripture testifieth. And some, it may be, like well to be exhorted unto what they do, and do find satisfaction therein. But how few are there who look upon it as an ordinance of God whereby they are enabled for and kept up unto their duty; wherein, indeed, their use and benefit doth consist. They do not only direct unto duty, but, through the appointment of God, they are means of communicating grace unto us for the due performance of duties.

6. The immediate end of the exercise of this diligence is, that we may attain εἰς πληροφορίαν τῆς ἐλπίδος , “to the full assurance of hope.” And three things we must consider, to come unto the mind of the apostle in these words:

(1.) What is that hope which he intends.

(2.) What is the full assurance of this hope.

(3.) How it is attainable in the exercise of this diligence:

(1.) The hope here intended, is a certain assured expectation of good things promised, through the accomplishment of those promises, accompanied with a love, desire, and valuation of them. Faith respects the promise; hope, the thing promised: wherefore it is a fruit and effect of faith, it being the proper acting of the soul towards things believed as good, absent, and certain. Wherefore, where our faith begets no hope, it is to be feared it is not genuine; and where our hope exceeds the evidence or assurance of our faith, it is but presumption. Now this hope concerns things absent and future; for, as our apostle saith, if we already enjoy any thing, why do we hope for it?” Romans 8:24. And this is the order of these things:

God hath in his promises declared his goodness, purpose, and grace, in the great things he will do unto all eternity for believers; namely, that they shall be perfectly delivered from every thing that is grievous or evil in sin or trouble, and be brought into the full enjoyment of everlasting glory with himself. In these promises faith resteth on the veracity and power of God. Hereon the soul considereth those “good things” which are so promised, and now secured by faith, as yet absent and unenjoyed. And the actings of the soul towards them, in desire, love, valuation, and a certain expectation of them as believed, is this hope. There may be a pretense of great hope where there is no faith, as it is with the most; and there may be a profession of great faith where there is no true hope, as it is with many: but in themselves these things are inseparable and proportionable. It is impossible we should believe the promises aright, but that we shall hope for the things promised; nor can we hope for the things promised, unless we believe the promises. And this discards most of that pretended hope that is in the world. It doth not proceed from, it is not resolved into, faith in the promises; and therefore it is presumption. Yea, none have greater hopes, for the most part, than such as have no faith at all.

The great use, benefit, and advantage which believers have by this grace, is the supporting of their souls under the troubles and difficulties which they meet withal upon the account of the profession of what they do believe, Romans 5:4-5; 1Co 15:19; 1 Thessalonians 1:3. Hence in our Christian armor it is called the helmet: Ephesians 6:17, “The helmet of salvation;” that is, the hope of salvation, as it is expounded 1 Thessalonians 5:8, “And for an helmet the hope of salvation.” And this is because it bears off and keeps us from being wounded with the sharpness and weight of those strokes which do and will befall us, in troubles, persecutions, and afflictions. And hence it is manifest, that a valuation and esteem of the things hoped for are of the essence of hope. For whatever expectation we have of them, if we do not so value them as to find a satisfactory relief in them in all our troubles, and that which may outbalance our present sufferings, our hope is not genuine and truly evangelical. And this was now the condition of the Hebrews. They were exposed unto much tribulation upon the account of the profession of the gospel; and the apostle foresaw that they were yet to be exercised with things more grievous and terrible. That which they had to relieve themselves in this condition, to lay in the balance against all the evils they suffered or had to conflict withal, were the things that were promised by Christ unto them that believe and obey him. Wherefore, an assured expectation of these things, so infinitely above and beyond what they lost or underwent at present, was absolutely necessary, as to their supportment, so unto their encouragement unto a continuance in their profession. This alone was able to preserve them from fainting and despondencies under a confluence of evils; which also God himself directs unto, Isaiah 35:3-4. Wherefore this duty our apostle frequently exhorts the Hebrews unto in this epistle, as that which was peculiarly suited unto them, and necessary for them in their present condition. And he lets them know, that in its due exercise, it would not only relieve and support them, but enable them, in the midst of all their troubles, to rejoice and glory; as hath been declared on Hebrews 3:6.

(2.) There is the πληροφορία of this hope, the “full assurance” of it. Hope hath its degrees, as faith hath also. There is a weak or a little faith, and a strong or great faith. So there is an imperfect and a more perfect hope. This “full assurance” is not of the nature or essence of it, but an especial degree of it in its own improvement. A weak, imperfect hope, will give but weak and imperfect relief under trouble; but that which riseth up unto the full assurance will complete our relief. Wherefore, as hope itself is necessary, so is this degree of it, especially where trials do abound. Yet neither is hope in this degree absolute, or absolutely perfect. Our minds in this world are not capable of such a degree of assurance in spiritual things as to free us from assaults to the contrary, and impressions of fear sometimes from those assaults: but there is such a degree attainable as is always victorious; which will give the soul peace at all times, and sometimes fill it with joy. This, therefore, is the assurance of hope here intended; such a fixed, constant, prevailing persuasion, proceeding from faith in the promises concerning the good things promised, our interest in them, and certain enjoyment of them, as will support us and carry us comfortably through all the difficulties and troubles we have to conflict withal. And without this it is not possible that we should carry on our profession to the glory of God and the gospel, in the times of affliction and persecution. For although the least degree of sincere hope will preserve from utter apostasy, yet unless it be confirmed and fortified, and so wrought up unto this full assurance, it cannot be but that great and sore trials, temptations, and persecutions, will at one time or other take such impression on our minds, as to cause a manifold failing in the duties of profession, either as to matter or manner, as it hath fallen out with not a few sincere believers in all ages.

(3.) It is to be inquired how the “diligence” before described tends unto this assurance of hope. And it doth so three ways:

[1.] It hath its efficacy unto this purpose from God's institution. God hath appointed this as the way and means whereby we shall come to this assurance. So is his will declared, 2 Peter 1:10-11:

“Give diligence to make your calling and election sure: for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

It is the same diligence with that here in the text which is intended, as is evident by the verses foregoing. And this hath God appointed as the means to secure unto ourselves our “calling and election,” which the good things we hope for do infallibly accompany. And hereby we shall be carried through all difficulties into the kingdom of God and of glory.

[2.] It hath a proper and natural tendency unto this end; for by the use of this diligence grace is increased in us, whereby our evidences of an interest in the promises of the gospel are cleared and strengthened. And herein doth our assurance of hope consist.

[3.] By our diligent attendance unto the duties of faith and love, every sin will be prevented whereby our hope would be weakened or impaired. 7. The last thing expressed in the words is the continuance in this duty which is required of us; and that is ἄχρι τέλους, “unto the end.” For these words belong not unto them that go immediately before, namely, the “assurance of hope;” which some supposing, have rendered them harshly and improperly, “unto its perfection,” “the assurance of hope unto perfection,” or “until it be perfected:” but the words plainly belong unto the precept itself, “Showing the same diligence..... unto the end.” There is no time nor season wherein we may be discharged from this duty; no condition to be attained in this life wherein this diligence will not be necessary for us. We must therefore attend unto it until we are absolutely discharged of this whole warfare. And he who is discouraged because he cannot have a dispensation from this duty in this world, he hath a heart that “draweth back,” and “his soul is not upright in him.” And we may observe,

Obs. 3. Whereas there are degrees in spiritual saving graces and their operations, we ought continually to press towards the most perfect of them. Not only are we to have “hope,” but we are to labor for the “assurance of hope.” It is one of the best evidences that any grace is true and saving in its nature and kind, when we labor to thrive and grow in it, or to have it do so in us. This the nature of the new creature, whereof it is a part, inclineth unto; this is the end of all the ordinances and institutions of the gospel, Ephesians 4:13. Hereby alone do we bring glory to God, adorn the gospel, grow up into conformity with Christ, and secure our own eternal welfare.

Obs. 4. Hope, being improved by the due exercise of faith and love, will grow up into such an assurance of rest, life, immortality, and glory, as shall outweigh all the troubles and persecutions that in this world may befall us, on the account of our profession or otherwise. There is nothing in the world so vain as that common hope whereby men living in their sins do make a reserve of heaven, when they can continue here no longer. The more it thrives in the minds of any, the more desperate is their condition, it being only an endless spring of encouragements unto sin. Its beginnings are usually, indeed, but small and weak; but when it hath been so far cherished as to be able to defeat the power of convictions, it quickly grows up into presumption and security. But this hope, which is the daughter, sister, and companion of faith, the more it grows up and is strengthened, the more useful is it unto the soul, as being a living spring of encouragements unto stability in obedience. For it being once fully confirmed, it will, on every occasion of trial or temptation, give such a present existence in the mind unto future certain glories, as shall deliver it from snares and fears, and confirm it in its duty. But this also must be spoken unto afterwards.