Therefore the apostle would have them press on to this perfection; he would have them leave the first principles of the doctrine of Christ (or the word of the beginning of Christ), and go on to perfection. Christ was no longer exhibiting His character of Messiah on earth, going to perfect to restore Judaism; He had taken a new position in heaven as the rejected One of Israel, from whom God was now hiding His face. These Hebrew Christians had been associated with Him in this new position, His death had broken every link with the world which had rejected Him, and they were now journeying on to a heavenly country into which their heavenly High Priest had already entered, but who as their Leader was leading them there across the wilderness of this world. What, did they want again and again to lay the foundation of repentance from dead works, and faith toward god; of the doctrine or teaching of the various washings or baptisms under the law, and the laying on of hands, and of resurrection of the dead, and of eternal judgment? These were all necessary as foundations, but they were but the beginning of Christ and not the full revelation of Christianity. Christians had taken a new place in Christ as the Center of a new system that God had set up, and they now belonged to this new position. Besides the Holy ghost had come down and taken up His abode in the Assembly or house of God, of which these Christians were a part. They were companions of Christ (chap 3:14), and of the Holy Ghost (Eph.6:4), who were leading them along to the heavenly rest.
To return to Judaism and its ordinances, was to leave Christ and the Holy Ghost, who were outside it, and so indeed it would be apostasy to do so. Hence the warning of ver. 4-6, which shows the length a mere professor may go without being a really converted man. The apostle says to the Hebrews, We will go on to perfection if God permit, for it is impossible for those who were once enlightened, etc. Thus, he does pose a case which indeed might be true to any mere professor amongst them, but he was persuaded better things of them (see ver 9).
It is impossible, he says, for those who were once enlightened, (I may be enlightened in the truth without acting out my enlightenment), and have tasted the heavenly gift, (I may taste a good thing and then spit it out again afterward), and were made companions (rather than partakers) of the Holy Ghost, and have tasted the good Word of God, and the powers of the world to come. (I may have performed miracles like Judas), if they shall fall away to renew them again to repentance, seeing they crucify to themselves the Son of God afresh, and put Him to an open shame. The apostle then illustrates this new system of Christianity which had been set up, and the different hearts of the people who were in it, by comparing it to two kinds of earth each receiving like privileges, the rain of heaven descending on each, but the one bears good fruit, the other briars and thorns. So professing Christians belong to one or the other of these two classes. Receiving the like privileges from God, the one bears briars and thorns, the other good fruit. There is no difficulty in the passage if we understand that Christianity is a new system which God has set up, having the glory of Christ shining upon it, so that everyone in it is more or less enlightened, and having the Holy Ghost dwelling in its midst, the Word of God preached, and miracles performed without any question of those who were introduced into it partaking of the real life themselves or being made recipients of the Holy Ghost. It is not the reception of life that is spoken of, but of enlightenment and tasting the gift of God. Neither is it partaking of the Holy Ghost, but companionship. I am introduced into the place where the Holy Ghost is, and where I enjoy all the outward privileges of Christianity. If after accepting all this I go back to Judaism, there is no repentance. The Jew repented of having crucified his Saviour and gave up his system; by returning to ti, he now as it were, crucified the Son of God afresh.
But the apostle now, turning directly to the Hebrew Christians, says, But we are persuaded better things of you, and things that accompany salvation, through we thus speak. There were the fruits of real faith manifested, and God was not unrighteous to forget their work and labor of love, which they had showed toward His name. In that they ministered to the saints. He only exhorts them to continue, to the full assurance of hope, unto the end; not to be slothful, but to be followers of them who through faith and patience inherited the promises. He encourages them to this full assurance of hope by referring back to God’s dealing with Abraham. For God having made promise to Abraham because He could swear by no greater, He sware by Himself, saying, surely blessing I will bless thee, and multiplying I will multiply thee. First, there was the promise, then he had patiently to endure, then he obtained the promise. Thus, the promise looks on to the end. Faith lays hold of it, hope expects it, and patience waits for it. But God confirmed the promise by an oath. In Gen. 12, He made the promise; in Gen 22 He confirmed it with an oath. But with men an oath is the end of strife. How certain then are the promises confirmed to the heirs, if God has confirmed them by His oath? Thus, there was the promise itself and the oath confirming it, two things in which it was impossible for God to lie. In this lies our strong consolation, who have laid hold of the hope set before us, which hope we have as an anchor to the soul, both sure and steadfast, and which enters into that within the veil; whither the Forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchisedec. Thus, the Hebrews are encouraged to press onward in this knowledge of the heavenly Christ, encouraged by the promises of sure blessing at the end, their hope now entering into that within the veil, anchoring their souls there, their Forerunner having entered, and soon coming out again to bless them, Jesus, made an High Priest forever after the order of Melchisedec.