Hebrews 6:8

By "rain" he referred metaphorically to instruction.

Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him with trembling." (Ps. ii. 11.) But if even our joy and our exultation ought to be "with trembling," of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful? For having said that "it is impossible for those who have fallen away" to be baptized a second time, and to receive remission through the layer, and having pointed out the awfulness of the case, he goes on: "for the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God. But if it bear thorns and thistles, it is rejected, and nigh unto cursing; whose end is to be burned." Let us then fear, beloved! This threat is not Paul's, these words are not of man: they are of the Holy Ghost, of Christ that speaketh in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are "thorns and thistles" through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If "he that thinketh he standeth" ought to fear "lest he fall"; for (he says) "Let him that thinketh he standeth, take heed lest he fall" (1 Cor. x. 12); he that falleth, how anxious ought he to be that he may rise up again! If Paul fears, "lest that by any means, when he had preached to others, he himself should be a castaway" (1 Cor. ix. 27); and he who had been so approved is afraid lest he should become disapproved: what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form's sake. […]

In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls "rain": and what he said above, "when for the time ye ought to be teachers" (c. v. 12), this he says here also. Indeed in many places the Scripture calls the teaching "rain." For (it says) "I will command the clouds that they rain no rain upon it" (Isa. v. 6), speaking of "the vineyard." The same which in another place it calls "a famine of bread, and a thirst of water." (Amos viii. 11.) And again, "The river of God is full of waters." (Ps. lxv. 9.) "For land," he says, "which drinketh in the rain that cometh oft upon it." Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) thou hadst not been tilled, if thou hadst enjoyed no rains, the evil would not have been so great. For (it is said) "If I had not come and spoken unto them they had not had sin." (John xv. 22.) But if thou hast often drunk and received [nourishment], wherefore hast thou brought forth other things instead of fruits? For (it is said) "I waited that it should bring forth grapes, and it brought forth thorns." (Isa. v. 2.) Thou seest that everywhere the Scripture calleth sins "thorns." For David also saith, "I was turned into mourning when a thorn was fixed in me." (Ps. xxxii. 4, so Ps. xxxii. 4 LXX.) For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, 'that little of itself'? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. […]

"For the earth which drinketh in the rain that cometh oft upon it," he says, "and bringeth forth meet herbs." Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue. "And bringeth forth" (saith he) "herbs meet for them by whom it is dressed, receiveth blessing from God." Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, "receives blessing from God." And see how in speaking of the thorns, he said not, "bringing forth thorns," nor did he use this word expressive of what is useful; but what? "Bearing" [literally "putting out"] "thorns," as if one should say, "forcing out," "throwing out." "Rejected" (he says) "and nigh unto cursing." Oh! how great consolation in this word! For he said "nigh unto cursing," not "a curse." Now he that hath not yet fallen into a curse, but is come to be near [thereto], may also come to be far off [therefrom]. And not by this only did he encourage them, but also by what follows. For he did not say "rejected and nigh unto cursing," "which shall be burned," but what? "Whose end is to be burned," if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing. And with good reason did he call sin "a thistle," saying "that which beareth thorns and thistles"; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.

"It is cultivated" manifestly for their salvation and the enjoyment of those producing fruit. And if "the Father is the vinedresser," just as the Lord says, and again the Son is also the sower, "the one sowing the good seed," if the crop is suitable …

He did not say "producing growth," as he said above concerning "vegetation," but "bringing forth," as if to say — expelling and casting out a certain excess. "Thorns and thistles" are the cares of life, the deceitfulness of riches, and in general every sin, as …

300. – Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, …

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.

), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness,

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But that which beareth thorns and briers,....

This is the sad end to which apostasy leads, and therefore Christians should go on and grow in grace, lest, if they do not go forward, they should go backward, till they bring matters to this woeful extremity of sin and misery. Cautions against Apostasy; The Divine Promise and Oath.

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 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" (De 29:23); so as to the ungodly (Mt 3:10, 12; Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned.

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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. […]