the elementary things: The Greek expression for “the elementary things” generally means “the rudimentary elements of anything.” It was used, for example, of the letters of the Greek alphabet. (Compare study note on Ga 4:3.) Here, “the elementary things” refer to the basic or fundamental teachings of “the sacred pronouncements of God.” “The elementary things” were among the first things that the Hebrew Christians had to learn before they could learn deeper truths. (Heb 6:1 and study note) According to one reference work, the phrase “from the beginning the elementary things of the sacred pronouncements of God” implies that those Christians needed “to start again not even at chapter one, but, as it were, with the elements of the alphabet that precede chapter one.”

the primary doctrine about the Christ: This expression refers to the basic teachings that Christians learned when they first became disciples. (Heb 5:12 and study note) Paul mentions six of these basic teachings here and in the following verse and calls them a foundation. As with a literal building, the foundation was the starting point. Mature Christians would not content themselves with these teachings only. They moved beyond the basic doctrines by building on them and growing in knowledge and understanding of deeper teachings, such as those found in Paul’s letters. Doing so helped those Christians to reason on the Scriptures and apply them, conducting themselves according to their principles.​—Heb 5:14.

let us press on: Paul here includes himself when urging his fellow believers to make progress as followers of Christ. According to one reference work, he is, in effect, saying: “Let us move forward together.” Though a mature Christian, Paul was always eager to move forward and improve in imitating Christ.​—Php 3:13-16.

maturity: Paul stresses the importance of becoming full-grown as a Christian​—one who seeks to understand both basic and deeper truths and to improve in teaching them to others. The Greek word used here is related to the word rendered “mature people,” or “full-grown people,” at Heb 5:14 (see study note), where such ones are contrasted with someone who is “a young child.” (Heb 5:13 and study note) A mature Christian has had his “powers of discernment trained to distinguish both right and wrong.” (Heb 5:14) Therefore, he is not easily led astray or influenced negatively by others​—for example, in his understanding of Christian doctrine.​—Eph 4:11-14.

repentance from dead works: These “dead works” include acts of wrongdoing as well as attempts to gain salvation that are not in harmony with God’s will. (Mt 7:21) Among such dead works were the efforts that some made to earn salvation by observing the Mosaic Law when it was no longer in force. (Ro 10:2-4; Ga 2:16 and study note) Even seemingly good works could be considered dead, or useless, if not motivated by love. (1Co 13:3) The Hebrew Christians needed to repent, or turn away from, all such dead works in order to progress to maturity.​—Heb 9:14.

faith in God: Paul here mentions “faith in God” as part of the foundation, or beginning, of one’s becoming a Christian. (Heb 11:6) Before becoming Christians, those whom Paul addresses here already believed in God, for they were Jews. Thus one reference work says about “faith” as used in this context: “What is meant is not only faith in God’s existence . . . but trust in God.” Such faith and trust were part of “the primary doctrine about the Christ,” so it was essential that the Hebrew Christians put faith also in Jesus as God’s appointed “Chief Agent of their salvation.”​—Heb 2:10 and study note; Joh 14:1; Ac 4:12; 1Pe 1:21.

is declared righteous: In the Christian Greek Scriptures, the verb di·kai·oʹo and the related nouns di·kaiʹo·ma and di·kaiʹo·sis, traditionally rendered “to justify” and “justification,” carry the basic idea of a person being cleared of any charge, held as guiltless, and therefore pronounced righteous and treated as such. (See study note on Ro 3:24.) Some in the Galatian congregations were being influenced by Judaizers, who were attempting to establish their own righteousness by works of the law of Moses. (Ga 5:4; see study note on Ga 1:6.) However, Paul stressed that only through faith in Jesus Christ would it be possible to gain a righteous standing with God. Jesus sacrificed his perfect life, providing the basis for God to declare righteous those exercising faith in Christ.​—Ro 3:19-24; 10:3, 4; Ga 3:10-12, 24.

a young child: This expression does not imply that being like “a young child” is always a bad thing. (See study note on 1Co 14:20.) However, in this context, the mention of a young child builds on the illustration about needing milk; it serves to emphasize that the Hebrew Christians had failed to grow, to mature.

the Chief Agent of . . . salvation: That is, Jesus Christ, who opened the way to salvation and led others to it.​—See Glossary, “Chief Agent,” and study notes on Ac 3:15; 5:31; Heb 12:2.

mature people: Or “full-grown people.”​—See study notes on Eph 4:13; Heb 6:1; compare 1Co 2:6 and ftn.

they laid their hands on them: In the Hebrew Scriptures, the laying on of hands was done either to a person or to an animal and had a variety of meanings. (Ge 48:14; Le 16:21; 24:14) In connection with humans, it was usually a gesture to indicate that the person was being recognized in a special way or designated for a special purpose. (Nu 8:10) For example, Moses laid his hand on Joshua as a way to acknowledge him as Moses’ successor. As a result, Joshua became “full of the spirit of wisdom” and was able to lead Israel properly. (De 34:9) In the account recorded here at Ac 6:6, the apostles laid their hands on the men whom they appointed to positions of responsibility. The apostles did so only after praying about the matter, showing that they wanted God’s guidance. Later, the members of a body of congregation elders appointed Timothy to a special position of service by laying their hands on him. (1Ti 4:14) Timothy too was authorized to appoint others by laying his hands on them, but only after he had carefully considered their qualifications.​—1Ti 5:22.

the baptism of John: This baptism was a public demonstration of the individual’s repentance over his sins against the Law that Jehovah gave to Moses, a Law that the Jews had agreed to follow. (Ex 24:7, 8) Undergoing the baptism of John, however, was not valid after Pentecost 33 C.E. when the Law covenant ended. (Ro 10:4; Ga 3:13; Eph 2:13-15; Col 2:13, 14) From that time on, the only baptism approved by Jehovah was the one that Jesus instructed his disciples to carry out. (Mt 28:19, 20) The events involving Apollos, described here, happened about the year 52 C.E.

one baptism: The Ephesians had learned that the “one baptism” carried out “in the name of the Father and of the Son and of the holy spirit” was the key to their unity. (Mt 28:19, 20) During his third missionary tour, Paul met some in Ephesus who had been baptized “in John’s baptism,” apparently after that ceased to be an acceptable baptism. (See study note on Ac 18:25.) Although they knew about God, they had not heard of Christian baptism. After Paul explained about Christ and the holy spirit, “they got baptized in the name of the Lord Jesus.” (Ac 19:1-6) They could then join all the baptized Christians who were serving Jehovah in Ephesus and elsewhere.

baptisms: Or “immersions into water.” The Greek word ba·pti·smosʹ is here used regarding cleansing rituals practiced by some religious Jews in Jesus’ time. They baptized, or immersed into water, the cups, pitchers, and copper vessels used at meals.

the teaching on baptisms: Paul includes this teaching as part of “the primary doctrine about the Christ.” (Heb 6:1) Christian baptism is the starting point from which a disciple must make further progress to maturity. Even after getting baptized, a Christian has much to learn and apply.​—Mt 28:19, 20; Ac 2:38.

baptisms: Paul’s audience was familiar with several forms of water baptisms. For example, they knew about various Jewish “ceremonial washings,” or literally, “baptisms.” (Heb 9:10 and study note; Mr 7:4 and study note) They were also aware of “the baptism of John.” (Ac 18:25 and study note) However, the Christian teaching on baptism made such baptisms obsolete; only one approved form of water baptism remained.​—Eph 4:5 and study note.

the laying on of the hands: Jesus and his disciples laid their hands on individuals when blessing them (Mt 19:13-15), healing them (Ac 28:8), or appointing them for a service (Ac 6:6 and study note; 13:2, 3; 2Ti 1:6). However, Paul may here refer to the practice of transmitting “the gifts of the spirit” to fellow believers, giving them the ability to perform miracles. (1Co 14:12; Ac 8:17, 18; 19:6) Upon observing such miracles, sincere people could readily discern that Jehovah had transferred his favor from the ancient nation of Israel to spiritual Israel. (Mt 21:43; Ac 15:14; Ga 6:16; Heb 2:3, 4 and study note) Thus, Paul refers to this practice as part of the foundation, one of the first things a person learned upon accepting Christianity.​—Heb 6:1.

the resurrection of the dead: Paul includes the resurrection in “the primary doctrine” of Christianity. (Heb 6:1) It is central to Christian faith (Joh 5:28, 29; 1Co 15:12-19) and inseparably linked to other basic Bible teachings.​—See study note on 1Co 15:14 and Glossary, “Resurrection.”

everlasting judgment: In this context, “judgment” seems to refer to all of God’s judicial decisions. They are “everlasting” because the results, or consequences, of his judgments will remain valid forever.​—Compare Joh 5:24 and study note; Ro 2:3, 6-8; Re 20:12, 15.

judgment: The Greek term kriʹsis, here rendered “judgment,” may convey several shades of meaning. The context determines what is meant. For example, this term can denote the act or process of judgment or evaluation (Joh 5:22, 27, 29 and study note), the quality of justice (Mt 23:23; Lu 11:42), or a court of law (Mt 5:21). It can also refer to a judgment that is either favorable or unfavorable, but most of the occurrences in the Christian Greek Scriptures convey the idea of a condemnatory judgment. In this verse, “judgment” is used in parallel with death and set in contrast with life and everlasting life; therefore, it refers to a judgment that results in loss of life.​—2Pe 2:9; 3:7.

if Christ has not been raised up: The resurrection hope is part of the foundation of the Christian faith, a “primary doctrine.” (Heb 6:1, 2) If Jesus had not been resurrected, he could not have carried out one very important aspect of his work as High Priest, that of presenting the value of his ransom sacrifice to Jehovah in heaven. (Heb 9:24) Christ’s resurrection is also inseparably linked to some other basic Bible teachings, including those about God’s sovereignty, His name, His Kingdom, and the salvation of humans.​—Ps 83:18; Mt 6:9, 10; Heb 5:8, 9.

God joined in bearing witness: When the first-century Christians preached about Jesus, Jehovah God confirmed their testimony by enabling them to perform supernatural signs and wonders and various powerful works. (See Glossary, “Miracles; Powerful works,” and study notes on Ac 2:19; 4:22.) In some cases, God bore witness by giving them miraculous gifts of the holy spirit, such as speaking in tongues, prophesying, the understanding of inspired expressions, and powers to heal. (1Co 12:4-11; see study note on 1Co 12:4.) These miracles and gifts showed that the newly formed Christian congregation had God’s backing.​—See study note on 1Co 13:11.

if Jehovah wills: An expression that emphasizes the need to take God’s will into account when doing or planning to do anything. The apostle Paul kept this principle in mind. (Ac 18:21; 1Co 16:7; Heb 6:3) In addition, the disciple James encouraged his readers to say: “If Jehovah wills, we will live and do this or that.” (Jas 4:15) James did not mean that Christians must always say it audibly; nor should they use the expression superstitiously or as an empty phrase. Instead, they would try to learn God’s will and to act in harmony with it.

if Jehovah permits: This expression and similar ones used in the Christian Greek Scriptures emphasize the need to take God’s will into account when doing or planning to do something.​—Heb 6:3; Jas 4:15; see study note on 1Co 4:19; for the use of the divine name in this phrase, see App. C3 introduction; 1Co 16:7.

if God indeed permits: Paul is not here suggesting that God might not permit the Hebrew Christians to progress to maturity. Rather, by using this expression, he acknowledges that Christians depend on God to support and bless their efforts as they strive to make progress.​—See study notes on 1Co 4:19; 16:7.

the eyes of your heart: This expression refers to a person’s figurative sight, or perception. (Isa 44:18; Jer 5:21; Eze 12:2, 3; Mt 13:13-16) Paul tells spirit-anointed Christians that God has enlightened them “so that [they] may know to what hope he called [them].” Such spiritual insight convinces anointed Christians that a glorious reward awaits them​—made certain by the mighty power that God displayed by raising Jesus from the dead.

partakers of the heavenly calling: The calling, or invitation, that spirit-anointed Christians had received from God gave them the prospect of ruling with Christ in heaven. (Ro 8:17, 30; 1Co 1:26, 30; Re 5:9, 10; see study note on Col 1:20.) The Mosaic Law pointed forward to this hope. (Ex 19:5, 6) However, fulfilling this “promise of the everlasting inheritance” in heaven was made possible only by the ransom sacrifice of Christ Jesus. (Heb 9:14, 15 and study note) It was an undeserved kindness from God. Only those who exercised faith in Jesus had that heavenly hope.​—See study notes on Php 3:14; 2Ti 1:9.

those who were once enlightened: Paul here describes some Christians who had “fallen away,” or had willfully abandoned the faith, after they had received spiritual light from Jehovah. (Heb 6:6) This enlightenment, the accurate knowledge of the truth, had helped them to emerge from spiritual darkness​—from their former ignorance and their sinful course. (Joh 3:19-21) As Christians, they had begun walking in the light, conducting themselves in harmony with God’s will.​—Joh 8:12; Eph 5:8, 9; Heb 10:26, 32; 1Jo 1:7; compare 1Pe 2:9.

who have tasted the heavenly free gift: This gift includes the ransom sacrifice and the invitation to rule with Christ in heaven. Those who had repented and turned around from their sinful course had already benefited from the ransom. (Ac 3:19; 2Co 9:15) They had kindly been given the hope of heavenly life. (See study notes on Eph 1:18; Heb 3:1.) In that sense, they had “tasted,” or experienced, the benefits of “the heavenly free gift.”

who have become partakers of holy spirit: After Pentecost 33 C.E., God used his holy spirit to anoint individuals and to adopt them as his children so that they could become “joint heirs with Christ” in heaven. (Ro 8:14-17; 2Co 5:5) In addition, some baptized believers received gifts of the holy spirit.​—Ac 19:5, 6; 1Co 12:7-11; compare Glossary, “Lay hands on.”

the token of what is to come: Or “the down payment; the guarantee (pledge) of what is to come.” The three occurrences of the Greek word ar·ra·bonʹ in the Christian Greek Scriptures all deal with God’s anointing of Christians with the spirit, that is, God’s holy spirit, or active force. (2Co 5:5; Eph 1:13, 14) This special operation of holy spirit becomes like a down payment of what is to come. Spirit-anointed Christians are convinced of their hope because of this token that they receive. Their full payment, or reward, includes their putting on an incorruptible heavenly body. (2Co 5:1-5) It also includes receiving the gift of immortality.​—1Co 15:48-54.

who have tasted the fine word of God: “The fine word of God” seems to refer to God’s promise to reward some humans with life in heaven. (2Co 5:5; Eph 1:18) Spirit-anointed Christians had “tasted” the promise when the holy spirit revealed to them that the hope of heavenly life was open to them. Thereafter, they looked forward to the full realization of the good things that God had promised them.

powers of the coming system of things: Or “powers of the coming age.” The expression “coming system of things” refers to the future time when anointed Christians will rule with Christ in “his heavenly Kingdom.” (2Ti 4:18; see study note on Eph 2:7 and Glossary, “System(s) of things.”) Paul was writing to those who had been anointed with God’s holy spirit as “the token of what is to come.” (2Co 1:22 and study note) Many of them had witnessed Jehovah’s “signs and wonders.” (Heb 2:4 and study note) God used such miracles to demonstrate, among other things, what his Son would do as Ruler over “the inhabited earth to come.” (Heb 2:5 and study note) In a sense, these anointed Christians had already tasted, or experienced, what God’s power will accomplish in “the coming system of things.”​—Compare study note on Eph 1:3.

in the heavenly places: Here Paul speaks of anointed Christians as having already received “every spiritual blessing in the heavenly places,” though they were still on earth. The context shows that God “assigned [them] as heirs” with his Son in the heavenly inheritance and gave them a token of that inheritance. (Eph 1:11, 13, 14) While yet on earth, they will be raised up, or exalted, by having received such an assignment.​—Eph 1:18-20; 2:4-7.

the inhabited earth to come: With this expression, Paul is apparently referring to the future human society on earth under the rulership of Jesus Christ. (Ps 37:29; Mt 5:5 and study note; 2Pe 3:13; compare Heb 1:6 and study note.) Some scholars claim that in this verse, the Greek expression rendered “the inhabited earth” (lit., “the inhabited”) includes heaven. However, all other occurrences of this term in the Christian Greek Scriptures refer to either the whole earth or a part of the earth inhabited by humans. That is one reason why this expression is here rendered “the inhabited earth.” (See study notes on Lu 2:1; Ac 17:31.) The Christian faith includes the hope for some humans to go to heaven (Heb 3:1), but this verse indicates that God’s original purpose of a paradise earth remains in place.​—Compare Lu 23:43 and study note.

God joined in bearing witness: When the first-century Christians preached about Jesus, Jehovah God confirmed their testimony by enabling them to perform supernatural signs and wonders and various powerful works. (See Glossary, “Miracles; Powerful works,” and study notes on Ac 2:19; 4:22.) In some cases, God bore witness by giving them miraculous gifts of the holy spirit, such as speaking in tongues, prophesying, the understanding of inspired expressions, and powers to heal. (1Co 12:4-11; see study note on 1Co 12:4.) These miracles and gifts showed that the newly formed Christian congregation had God’s backing.​—See study note on 1Co 13:11.

the coming systems of things: Or “the coming ages.” Here the plural form of the Greek word ai·onʹ, often rendered “system of things,” is used. In this context, it refers to the future time when anointed Christians will reign with Christ Jesus and experience God’s undeserved kindness. (Compare Eph 1:18-23; Heb 6:4, 5.) The expression “the coming systems of things” is plural. This indicates that there will be systems of things, or ages with certain characteristics, within the overall “coming system of things.” (See study notes on Mr 10:30; 1Co 10:11.) It could be compared with the Jewish system of things under the Law covenant, which embraced several systems that were interrelated and contemporaneous.​—See Glossary, “System(s) of things.”

it is impossible to revive them again to repentance: Here Paul refers to some who had fallen away, or apostatized from the Christian faith. It seems that they had knowingly made the choice to become apostates, even though they had been “once enlightened.” (Heb 6:4 and study note) Under inspiration, Paul indicates that they had deliberately sinned against God’s holy spirit. Such ones never repent.​—Mr 3:28, 29; Heb 10:26, 27; 12:25.

they nail the Son of God to the stake again: Paul here uses extremely strong language to denounce those anointed Christians who had deliberately chosen to abandon the Christian faith. This phrase is not, of course, meant in a literal sense. Christ had died “once for all time”; he was now immortal and could not be put to death again. (Heb 9:12; 1Ti 6:16 and study note) What is more, the Roman soldiers who actually nailed Jesus to the stake were not beyond all hope of forgiveness. (Lu 23:34 and study note) So here Paul apparently likens unrepentant apostates to such men as Judas Iscariot and those religious leaders who arranged for Jesus to be nailed to the stake. (Joh 19:11 and study note, 15, 16) Such apostates showed the same contempt for Jesus and his ransom sacrifice that those wicked men had shown, and they faced the same punishment​—eternal destruction.​—Heb 10:29.

those who were once enlightened: Paul here describes some Christians who had “fallen away,” or had willfully abandoned the faith, after they had received spiritual light from Jehovah. (Heb 6:6) This enlightenment, the accurate knowledge of the truth, had helped them to emerge from spiritual darkness​—from their former ignorance and their sinful course. (Joh 3:19-21) As Christians, they had begun walking in the light, conducting themselves in harmony with God’s will.​—Joh 8:12; Eph 5:8, 9; Heb 10:26, 32; 1Jo 1:7; compare 1Pe 2:9.

the one alone having immortality: Here Paul further explains how Jesus differs from any other potentate, king, or lord. (See study note on 1Ti 6:15.) Jehovah resurrected his Son to immortal life as a spirit. (Ro 6:9; 1Pe 3:18) No king or lord before him had ever received such a gift, so Jesus was alone in that sense, superior to all imperfect human rulers.​—See study note on 1Co 15:53.

forgive them: The context does not say for whom Jesus made this request, but he likely had in mind the crowd who called for his execution, some of whom repented a short time later. (Ac 2:36-38; 3:14, 15) Also, the Roman soldiers who nailed Jesus to the stake did not know or realize the gravity of what they were doing, being ignorant of who he really was. On the other hand, he would not have asked his Father to forgive the chief priests, who were responsible for his death. They knew exactly what they were doing when they conspired to kill Jesus. They handed him over because of envy. (Mt 27:18; Mr 15:10; Joh 11:45-53) Also, it is unlikely that he was asking his Father to forgive the criminals who were executed alongside him, since neither of them was responsible for his death.

the man: Rather than Judas Iscariot or any specific individual, it seems likely that Jesus had in mind all those who shared in the sin of killing him. That included Judas, “the chief priests and the entire Sanhedrin,” and even “the crowds” that were persuaded to ask for the release of Barabbas.​—Mt 26:59-65; 27:1, 2, 20-22; Joh 18:30, 35.

the ground receives a blessing: Christians had been blessed by learning precious truths about Jesus, so Paul here likens them to a plot of ground blessed with rain. Paul reasons that a cultivator would rightfully expect such ground to be fruitful. (Lu 13:6-9; 1Co 3:9) But as shown in the next verse, some individuals failed to produce good fruitage and were in danger of being cursed.​—Heb 6:8.

it is impossible to revive them again to repentance: Here Paul refers to some who had fallen away, or apostatized from the Christian faith. It seems that they had knowingly made the choice to become apostates, even though they had been “once enlightened.” (Heb 6:4 and study note) Under inspiration, Paul indicates that they had deliberately sinned against God’s holy spirit. Such ones never repent.​—Mr 3:28, 29; Heb 10:26, 27; 12:25.

But if it produces thorns and thistles: Instead of appreciating their “blessing from God” (Heb 6:7), some Christians chose a course of sin (Heb 6:4-6). They had deliberately developed a thankless spirit and other bad qualities. So they were like ground that produces only useless vegetation, “thorns and thistles.” In ancient times, a farmer who owned such a troublesome plot of land would have to set fire to it in order to clear away the unwanted plants. Likewise, a fiery judgment​—complete destruction​—awaited those former Christians who had “fallen away” from the Christian faith.​—Heb 6:6 and study note; compare Isa 5:1-7.

beloved ones, we are convinced of better things: Earlier in this letter, Paul gave strong counsel to those who had grown weak in their faith. (Heb 3:12; 5:11 and study note) In this context, he has denounced those who had proved unfaithful. (Heb 6:4-8) Now he shifts to a reassuring tone and addresses the Hebrew Christians as “beloved ones.” He then expresses strong confidence in them. (Compare Ro 15:14; 2Th 3:4.) Unlike those who forsook the Christ and lost out on their hope for the future, the faithful Hebrew Christians have “better things” ahead of them​—things related to salvation. These things would include ruling with Christ in heaven.​—See study note on 2Ti 2:12.

dull in your hearing: The Greek word rendered “dull” could describe one who is slow to learn, unresponsive, indifferent, or even lazy. The Hebrew Christians had become dull in their hearing, that is, they were unable or unwilling to understand new or deep Scriptural teachings and to apply them in their lives. In fact, they had forgotten truths they had already learned. (Heb 5:12; see study note on Heb 5:14.) Some may have become “weighed down” by the pressures and distractions of daily life and neglected to pay careful attention to spiritual instruction. (Lu 21:34-36; compare Heb 2:1; see study note on Heb 6:12.) In effect, the Hebrew Christians failed to realize that faith cannot remain static; it will either grow stronger or become weaker.

if we go on enduring: This expression echoes Jesus’ promise: “The one who has endured to the end will be saved.” (See study note on Mt 24:13.) Paul and his dear friend Timothy had the glorious hope of ruling with Christ. (Lu 22:28-30) Here Paul stresses that endurance is key to attaining such a hope. He never felt that his hope was guaranteed simply because he was a spirit-anointed Christian. (See study note on Php 3:14.) He knew of anointed Christians who had turned away from the faith. (Php 3:18) However, Paul was confident that he would prove faithful until death.​—2Ti 4:6-8.

God is not unrighteous so as to forget your work: In this context, “to forget” means to stop caring about, to neglect. (Compare Lu 12:6.) Here Paul does more than simply reassure Christians that God remembers, or keeps in mind, the good that they do. The apostle adds extraordinary weight to his statement by prefacing it with the words “God is not unrighteous.” In God’s view, to neglect or stop caring about a loyal servant’s good deeds would be an unrighteous act on His part. It is impossible for Jehovah ever to do anything unrighteous; for example, it is “impossible for God to lie.” (See study note on Heb 6:18.) Such conduct would go against Jehovah’s very nature, so it is utterly unthinkable. (See also Job 34:12; Jas 1:13.) The Hebrew Christians could thus rest assured that Jehovah would always remember and value all the good that they did, even if other humans​—and they themselves​—had long since forgotten it.

the love you showed for his name: In the Bible, the word “name” is often used in a broad sense, meaning not only the name itself but everything about the person bearing the name​—in particular, his reputation. (See study note on Mt 6:9.) Like Jesus, Christians were to show love for God’s name by making it known to others. Motivated by their love for Jehovah, they were not only to use his holy name but also to glorify it by their good conduct and acts of kindness to others. Paul’s words emphasize that showing love for the sacred name of God is of prime importance to all followers of Christ. Jesus himself summarized his earthly ministry by saying to his Father: “I have made your name manifest . . . I have made your name known.”​—See study notes on Joh 17:6, 26.

continuing to minister to the holy ones: In this context, the expression “holy ones” refers to spirit-anointed followers of Jesus Christ, the men and women who have a heavenly hope. (See study note on Ro 1:7.) The Hebrew Christians had a long history of ministering to one another in various ways. (Ac 4:32-35; 12:5) For example, they likely offered material or financial help when needed. (Compare study note on Lu 8:3.) Paul commends them not only for doing so in the past but for continuing to do so over the course of time. He reminds them that Jehovah views caring for His servants as a way of showing love for His name.​—See also Heb 10:32-34; 13:1-3.

were ministering to them: Or “were supporting (providing for) them.” The Greek word di·a·ko·neʹo can refer to caring for the physical needs of others by obtaining, cooking, and serving food, and so forth. It is used in a similar sense at Lu 10:40 (“attend to things”), Lu 12:37 (“minister”), Lu 17:8 (“serve”), and Ac 6:2 (“distribute food”), but it can also refer to all other services of a similar personal nature. Here it describes how the women mentioned in verses 2 and 3 supported Jesus and his disciples, helping them to complete their God-given assignment. By doing so, these women glorified God, who showed his appreciation by preserving in the Bible a record of their merciful generosity for all future generations to read. (Pr 19:17; Heb 6:10) The same Greek term is used about women at Mt 27:55; Mr 15:41.​—See study note on Lu 22:26, where the related noun di·aʹko·nos is discussed.

holy ones: The Christian Greek Scriptures frequently refer to spiritual brothers of Christ in the congregations as “holy ones.” (Ac 9:13; 26:10; Ro 12:13; 2Co 1:1; 13:13) This term applies to those who are brought into a relationship with God through the new covenant by “the blood of an everlasting covenant,” the shed blood of Jesus. (Heb 10:29; 13:20) They are thereby sanctified, cleansed, and constituted “holy ones” by God. He ascribes this condition of holiness to them right from the start of their sanctified course on earth rather than after their death. Therefore, the Bible provides no basis for an individual or an organization to declare people to be “holy ones”​—or “saints,” as some Bible translations render this expression. Peter says that they “must be holy” because God is holy. (1Pe 1:15, 16; Le 20:7, 26) The term “holy ones” applies to all those who are brought into union and joint heirship with Christ. More than five centuries before Christ’s followers were given this designation, God revealed that people called “the holy ones of the Supreme One” would share in Christ’s Kingdom rulership.​—Da 7:13, 14, 18, 27.

I have made your name known: At the end of his prayer, Jesus repeats the thought he expressed at Joh 17:6. (See study note on Joh 17:6.) At Joh 17:26, though, a different Greek verb, gno·riʹzo (“to make known”), is used. However, it conveys a similar thought to the verb used at Joh 17:6 (pha·ne·roʹo, “to make manifest; to reveal”), which could also be rendered “make known.” (See ftn. on Joh 17:6.) In the Bible, making known one’s name may involve revealing the name itself as well as what the name stands for​—the person’s reputation and all that he declares himself to be. (See study note on Mt 6:9; compare Re 3:4; ftn.) Jesus made known God’s name not just by using it but by revealing the Person behind the name​—his purposes, activities, and qualities. Here Jesus adds and will make it known, which could also be rendered “and will continue to make it known.” God’s name would thus continue to take on greater meaning to his followers.

I have made your name manifest: Jesus’ followers already knew and used God’s name. They saw and read it in the Hebrew Scripture scrolls available in their synagogues. They also saw and read it in the Septuagint​—a Greek translation of the Hebrew Scriptures, which was used in teaching. (See App. A5 and C.) In the Bible, the term “name” at times also stands for the person himself, his reputation, and all that he declares himself to be. (See study note on Mt 6:9; compare Re 3:4, ftn.) Jesus made known God’s name not just by using it but by revealing the Person behind the name​—His purposes, activities, and qualities. As the one who had been “at the Father’s side,” Jesus could explain the Father in a way that no one else could. (Joh 1:18; Mt 11:27) God’s “name” thus took on greater meaning to Jesus’ early followers.

name: The personal name of God, represented by the four Hebrew letters יהוה (YHWH) and commonly rendered “Jehovah” in English. In the New World Translation, the name occurs 6,979 times in the Hebrew Scriptures and 237 times in the Christian Greek Scriptures. (For information on the use of the divine name in the Christian Greek Scriptures, see App. A5 and App. C.) In the Bible, the term “name” at times also stands for the person himself, his reputation, and all that he declares himself to be.​—Compare Ex 34:5, 6; Re 3:4, ftn.

it is impossible for God to lie: This statement echoes what is said at Nu 23:19 and 1Sa 15:29.​—See also study note on Tit 1:2.

to show the same industriousness: In the preceding verse, Paul mentioned that the Hebrew Christians had been ministering to “the holy ones.” Now he encourages “each one” to continue to display that same willing spirit​—to minister with “the same industriousness,” that is, with zeal, earnestness, and commitment.​—See study note on Ro 12:11.

Be industrious: Or “Be diligent.” The Greek spou·deʹ used here literally means “swiftness of movement or action; haste; speed.” (Lu 1:39) However, in many contexts, it denotes an “earnest commitment in discharging an obligation; eagerness; earnestness; willingness; zeal.” This Greek word appears at Ro 12:8 in the expression “let him do it diligently.” It is rendered “industriousness” at Heb 6:11 and “earnest effort” at 2Pe 1:5. The related verb spou·daʹzo has been rendered “be . . . diligent” (2Pe 1:10) and “do your utmost” (2Ti 2:15; 4:9, 21; 2Pe 3:14).

to show the same industriousness: In the preceding verse, Paul mentioned that the Hebrew Christians had been ministering to “the holy ones.” Now he encourages “each one” to continue to display that same willing spirit​—to minister with “the same industriousness,” that is, with zeal, earnestness, and commitment.​—See study note on Ro 12:11.

dull in your hearing: The Greek word rendered “dull” could describe one who is slow to learn, unresponsive, indifferent, or even lazy. The Hebrew Christians had become dull in their hearing, that is, they were unable or unwilling to understand new or deep Scriptural teachings and to apply them in their lives. In fact, they had forgotten truths they had already learned. (Heb 5:12; see study note on Heb 5:14.) Some may have become “weighed down” by the pressures and distractions of daily life and neglected to pay careful attention to spiritual instruction. (Lu 21:34-36; compare Heb 2:1; see study note on Heb 6:12.) In effect, the Hebrew Christians failed to realize that faith cannot remain static; it will either grow stronger or become weaker.

so that you may not become sluggish: The Greek word rendered “sluggish” conveys the idea of being lazy, or failing to make genuine effort. According to one reference work, it can convey in this context the idea of “being slow to understand or respond spiritually.” The Hebrew Christians could avoid this danger by remaining industrious. (See study note on Heb 6:11.) The Greek term for “sluggish” can also be rendered “dull.”​—See study note on Heb 5:11.

be imitators: These words touch on a theme that is developed more fully in Hebrews chapter 11​—the importance of learning from and imitating examples of faith. (See also Heb 13:7.) In the following verses, Paul briefly discusses Abraham, a remarkable example among those who inherit the promises. God’s promises to Abraham were a precious inheritance. They gave him hope and strengthened his faith. He also learned that Jehovah’s promises are sure, for he saw some of them fulfilled during his lifetime. Abraham will see other promises fulfilled when he is resurrected. (Ge 18:14, 18; 21:1-3; Heb 6:13-16) He showed outstanding faith and patience to the end of his days, setting an example worthy of imitation.​—Heb 11:8-10, 17-19.

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

a legal guarantee: The Greek word here used is one of several legal terms found in this context. This term refers to the common practice of confirming a matter by swearing an oath. (Other examples of such technical terms at Heb 6:13-18 are “swear,” “oath,” “dispute,” “unchangeableness,” and “guaranteed.” See also study note on Php 1:7, a verse in which the same Greek term is rendered “legally establishing.”) The Hebrew Scriptures indicate that people often swore by God or by his name. (Ge 14:22; 31:53; De 6:13; Jos 9:19, 20; Jer 12:16) Paul refers to this practice of swearing an oath in order to emphasize his next point​—the oath God swore to Abraham made His promise absolutely certain and reliable.​—Heb 6:17, 18.

he guaranteed it with an oath: When God made his promise to Abraham, “he swore by himself.” (Heb 6:13 and study note) Jehovah was not obliged to swear to the truthfulness of his promise, but he chose to do so in order to give humans absolute confidence in what he had promised. There could be no greater or more reassuring guarantee than his. The Greek verb rendered “he guaranteed it” could also convey the idea that “he stepped in” with an oath, confirming his promise. One reference work says that in this context, the word emphasizes “the validity of God’s promises. God is [the One who guarantees] . . . his own commitments.”​—See Glossary, “Oath.”

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

after Abraham had shown patience: Jehovah promised Abraham that he would become “a great nation” and that “all the families of the ground” would “be blessed by means of” him. (Ge 12:1-4; compare Ac 7:2, 3 and study note.) Jehovah reassured Abraham by repeating the promise while he was dwelling in Canaan. (Ge 13:16) Yet, at that time, Abraham still had no son. Finally, 25 years after receiving the promise, Abraham began to see God’s word coming true when Isaac was born. (Ge 21:2, 5) Then about 25 years after that (according to Jewish tradition), Abraham proved willing to offer up Isaac, and at that time, God confirmed His original promise by swearing an oath “by himself.”​—Heb 6:13 and study note, 14; 11:17; Ge 22:15-18.

Go out from your land: When speaking to the Sanhedrin, Stephen says that Abraham was given this command when “the God of glory appeared to our forefather Abraham while he was in Mesopotamia, before he took up residence in Haran.” (Ac 7:2) Abraham (first known as Abram) was originally from the Chaldean city of Ur. As Stephen indicated, that was apparently where Abraham was first told to go out from his land. (Ge 11:28, 29, 31; 15:7; 17:5; Ne 9:7) The account at Ge 11:31–12:3 may give the impression that this command was first given after the death of Abraham’s father, Terah, when Abraham had temporarily settled in Haran. However, in view of that account, taken together with Stephen’s comment here, it is reasonable to conclude that Jehovah gave Abraham this command when he was still in Ur and then repeated the command while Abraham was living in Haran.

the . . . legally establishing of the good news: The term Paul here uses has legal connotations. It refers to promoting the good news actively by legal means. When Paul was in Philippi about ten years earlier, he had appealed to the Roman legal system to establish the right to preach the good news. (Ac 16:35-40) He was in a fight to establish the right to preach the good news of God’s Kingdom freely in the Roman Empire. One reference work states: “Paul was a witness not only in the dungeon but also in the courtroom.”

a legal guarantee: The Greek word here used is one of several legal terms found in this context. This term refers to the common practice of confirming a matter by swearing an oath. (Other examples of such technical terms at Heb 6:13-18 are “swear,” “oath,” “dispute,” “unchangeableness,” and “guaranteed.” See also study note on Php 1:7, a verse in which the same Greek term is rendered “legally establishing.”) The Hebrew Scriptures indicate that people often swore by God or by his name. (Ge 14:22; 31:53; De 6:13; Jos 9:19, 20; Jer 12:16) Paul refers to this practice of swearing an oath in order to emphasize his next point​—the oath God swore to Abraham made His promise absolutely certain and reliable.​—Heb 6:17, 18.

you are really Abraham’s offspring: The primary part of the offspring of Abraham is Christ. (Ge 22:17; see study note on Ga 3:16.) Paul here indicates that others who “belong to Christ” are added as a secondary part of “Abraham’s offspring” (lit., “Abraham’s seed”). (Mr 9:41; 1Co 15:23) This secondary part will be made up of 144,000 spirit-anointed Christians. (Re 5:9, 10; 14:1, 4) Some of those Christians are natural Jews, but most are from the Gentile nations.​—Ac 3:25, 26; Ga 3:8, 9, 28.

the heirs of the promise: Paul encourages the Hebrew Christians by reminding them of their connection to Abraham. God promised that faithful man that he would father an offspring that would bless “all nations of the earth.” (Ge 22:17, 18) As natural descendants of Abraham, the Jews were the first in line to inherit those promises. Most Jews rejected the Messiah, so they lost out on that inheritance. On the other hand, the Hebrew Christians did become “heirs of the promise”​—but not through their natural lineage. They became heirs by accepting Christ, the primary offspring of Abraham, and becoming his anointed followers. (See study note on Ga 3:29.) In time, all faithful Christians, including those with an earthly hope, would benefit from the promises God made to Abraham.

the unchangeableness of his purpose: The Greek word rendered “unchangeableness” in this verse and “unchangeable” in the following verse is one of several Greek legal terms that Paul uses in this context. (See study note on Heb 6:16.) The word here rendered “purpose” could include the idea of a person’s decision, resolve, intention, or will.​—See study note on Ac 20:27; see also study note on Eph 3:11, a verse in which a synonymous Greek term is rendered “purpose.”

he guaranteed it with an oath: When God made his promise to Abraham, “he swore by himself.” (Heb 6:13 and study note) Jehovah was not obliged to swear to the truthfulness of his promise, but he chose to do so in order to give humans absolute confidence in what he had promised. There could be no greater or more reassuring guarantee than his. The Greek verb rendered “he guaranteed it” could also convey the idea that “he stepped in” with an oath, confirming his promise. One reference work says that in this context, the word emphasizes “the validity of God’s promises. God is [the One who guarantees] . . . his own commitments.”​—See Glossary, “Oath.”

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

the eternal purpose: In this context, the term “purpose” refers to a specific goal, or aim, that can be achieved in more than one way. It relates to Jehovah’s determination to accomplish what he originally intended for mankind and the earth, despite the rebellion in Eden. (Ge 1:28) Immediately after that rebellion, Jehovah formed this purpose in connection with the Christ, Jesus our Lord. He foretold the appearance of an “offspring” who would undo the damage done by the rebels. (Ge 3:15; Heb 2:14-17; 1Jo 3:8) It is an “eternal purpose” (lit., “purpose of the ages”) for at least two reasons: (1) Jehovah, “the King of eternity [lit., “the King of the ages”]” (1Ti 1:17), has allowed ages of time to pass before that purpose is fully realized, and (2) the results of the outworking of this purpose will endure into all eternity.​—See study note on Ro 8:28.

all the counsel of God: Or “the whole purpose (will) of God.” Here referring to all that God has purposed to do by means of his Kingdom, including everything that he has decided is essential for salvation. (Ac 20:25) The Greek word bou·leʹ is rendered “counsel [or, “direction; guidance,” ftn.]” at Lu 7:30 and “purpose” at Heb 6:17.

a legal guarantee: The Greek word here used is one of several legal terms found in this context. This term refers to the common practice of confirming a matter by swearing an oath. (Other examples of such technical terms at Heb 6:13-18 are “swear,” “oath,” “dispute,” “unchangeableness,” and “guaranteed.” See also study note on Php 1:7, a verse in which the same Greek term is rendered “legally establishing.”) The Hebrew Scriptures indicate that people often swore by God or by his name. (Ge 14:22; 31:53; De 6:13; Jos 9:19, 20; Jer 12:16) Paul refers to this practice of swearing an oath in order to emphasize his next point​—the oath God swore to Abraham made His promise absolutely certain and reliable.​—Heb 6:17, 18.

two unchangeable things: That is, God’s promise and his oath. By means of this promise and oath, God testifies to the unchangeableness of his purpose that “all nations of the earth” will be blessed by means of Abraham’s offspring; Jehovah’s word is sure to be accomplished.​—Ge 22:16-18; Heb 6:17; see study note on Heb 6:13.

it is impossible for God to lie: This statement echoes what is said at Nu 23:19 and 1Sa 15:29.​—See also study note on Tit 1:2.

fled to the refuge: This phrase renders a single Greek verb that conveys the idea of fleeing, escaping, or taking refuge. (Ac 14:6) Paul’s readers would have been familiar with this expression from the Septuagint, which uses the same Greek verb to describe fleeing to the cities of refuge. (De 4:42; 19:5; Jos 20:9) Paul’s use of the expression may have reminded the Hebrew Christians that they had escaped from the Jewish system of things, which God had rejected and was about to destroy. (Mt 21:43; 23:37, 38) They had fled to the safest place, a close relationship with their trustworthy God and Father, Jehovah. (Ps 118:8; 143:9) One reference work suggests that the idea here is “we who have run to God in order to be safe.”

have strong encouragement: The Greek word rendered “encouragement” can refer to something that motivates people to take action and gives them confidence. (Compare study note on Ro 12:8.) By means of his word and oath, God gave his people overwhelming proof that his purpose to bless mankind is unchangeable. That assurance is “no ordinary encouragement,” as one scholar puts it. Rather, as Paul explains, it is a “strong encouragement” for Christians “to take firm hold” of their hope.

encouragement: Or “exhortation.” The Greek noun pa·raʹkle·sis, literally “a calling to one’s side,” often conveys the meaning “encouragement” (Ac 13:15; Php 2:1) or “comfort” (Ro 15:4; 2Co 1:3, 4; 2Th 2:16). As the alternative rendering indicates, this term and the related verb pa·ra·ka·leʹo, used in this verse, can also convey the idea of “exhortation,” and it is in some contexts rendered that way in the main text. (1Th 2:3; 1Ti 4:13; Heb 12:5) The fact that these Greek terms can convey all three meanings​—exhortation, comfort, and encouragement​—would indicate that a Christian should never exhort someone in a harsh or unkind way.

God, who cannot lie: To lie would violate the very nature of “Jehovah, the God of truth.” (Ps 31:5) All that Jehovah does, he carries out by means of his holy spirit, which Jesus referred to as “the spirit of the truth.” (Joh 15:26; 16:13) Jehovah is completely different from imperfect humans, for “God is not a mere man who tells lies.” (Nu 23:19) Further, Jehovah stands in contrast with Satan, who is “a liar and the father of the lie.” (Joh 8:44) Paul’s point: Because it is impossible for God to lie, his promises are completely trustworthy.​—Heb 6:18.

he swore by himself: This expression echoes Ge 22:16, where Jehovah declared to Abraham: “By myself I swear.” Jehovah “cannot lie.” (Tit 1:2) His very name, or reputation, is in itself a guarantee that his every promise will come true. (Compare Isa 45:23.) Yet, at times, he has lovingly done even more. He has added an oath to his declarations. Abraham’s remarkable faith and complete obedience moved Jehovah to reinforce His promise with a sworn oath, a special “legal guarantee.” (Heb 6:16 and study note; see also study note on Heb 6:17 and Glossary, “Oath.”) God thus doubly assured Abraham that “all nations of the earth” would “obtain a blessing for themselves” by means of Abraham’s offspring.​—Ge 22:17, 18.

this hope as an anchor: This reassuring metaphor supports the point of the preceding verses: The Christian hope is solid and reliable. As an anchor holds a ship fast and secure even in the midst of storms, so the sure hope of seeing God’s promises fulfilled can help a Christian to remain stable and endure turbulent times. (Compare Ps 46:1-3.) Paul well knew the value of an anchor, for he had endured many dangers at sea. (Ac 27:13, 29; see study note on 2Co 11:25; see Media Gallery, “An Anchor of Wood and Metal.”) Even in non-Biblical writings of Paul’s day, the anchor was used to symbolize hope.

for the soul: Or “for our lives.”​—See Glossary, “Soul.”

both sure and firm: Paul shows why the Christian hope is so reliable when he says that this anchor, or hope, “enters in within the curtain.” (See study note on it enters in within the curtain in this verse.) He thus indicates that God is the one who keeps the hope secure. Regarding this, one reference work says: “Other anchors descend into the deep: this ascends to the highest heavens, and lays hold on the very throne of God.”

it enters in within the curtain: Paul’s point here is that the hope of the Hebrew Christians does not depend on any human or earthly source. Rather, this hope “enters in within the curtain,” that is, into heaven. Thus the hope is connected with God, who arranged for the ransom, and with Jesus, who gave his life to provide it. A curtain in the tabernacle served as a barrier to the Most Holy compartment. Once a year, the high priest would enter the Most Holy. There, “within,” or beyond, the curtain, he would make atonement for the sins of the Israelites. (Heb 9:7) As Paul will explain later in his letter, the Most Holy pictured heaven. (Heb 9:24) The curtain pictured Jesus’ flesh, or human body, because that was a barrier to entering heaven. (1Co 15:50; Heb 10:20 and study notes) Jesus passed beyond that “curtain” by sacrificing his human body and, upon his resurrection as a spirit, entering heaven. (1Pe 3:18) There, in God’s presence, he atoned for the sins of mankind by presenting the value of his shed blood as a ransom. (Heb 6:20; 9:12) That provision​—atonement by means of Christ’s ransom​—was the basis for God’s “promise to Abraham” to be fulfilled. (Heb 6:13, 14) It is the basis for the hope of all obedient humans.​—Mt 20:28.

three times I experienced shipwreck: The Bible vividly describes one shipwreck that Paul experienced, but it occurred after he wrote this letter. (Ac 27:27-44) Paul frequently traveled by sea. (Ac 13:4, 13; 14:25, 26; 16:11; 17:14, 15; 18:18-22, 27) So there were many occasions when such a disaster might have befallen him. Paul is likely referring to the aftermath of one of his shipwrecks when he writes, a night and a day I have spent in the open sea (lit., “in the deep”). Paul may have clung to a piece of wreckage the whole night and day while being tossed on a stormy sea before he was rescued or washed ashore. Yet, such dire events never stopped him from continuing his travels by sea.

a forerunner: Jesus was the first man on earth to ascend to Jehovah’s presence in heaven. (Joh 3:13; 1Co 15:20; Heb 9:24) Thus, he became “a forerunner,” or “one who goes in advance of others.” By presenting his ransom sacrifice in heaven, he opened and prepared the way for those who would be invited to rule with him in the Kingdom.​—Joh 14:2, 3; Heb 10:19, 20.

in the manner of Melchizedek forever: See study note on Heb 5:6.

a priest forever in the manner of Melchizedek: This is the first time that Melchizedek is mentioned in the letter to the Hebrews. He was both a king and a priest in Abraham’s day. (Ge 14:18) Jesus did not inherit his priesthood from Melchizedek. Rather, he received a priesthood that was “in the manner of,” or similar to, that of Melchizedek. Apparently, God himself appointed Melchizedek as king and priest of the city of Salem. Likewise, God appointed Jesus as King of God’s Kingdom and as High Priest.​—For more details about Melchizedek, see study notes on Heb 7:1.