Text -- Hebrews 6:11-20 (NET)

6:11 But we passionately want each of you to demonstrate the same eagerness for the fulfillment of your hope until the end, 6:12 so that you may not be sluggish, but imitators of those who through faith and perseverance inherit the promises. 6:13 Now when God made his promise to Abraham, since he could swear by no one greater, he swore by himself, 6:14 saying, “Surely I will bless you greatly and multiply your descendants abundantly.” 6:15 And so by persevering, Abraham inherited the promise. 6:16 For people swear by something greater than themselves, and the oath serves as a confirmation to end all dispute. 6:17 In the same way God wanted to demonstrate more clearly to the heirs of the promise that his purpose was unchangeable, and so he intervened with an oath, 6:18 so that we who have found refuge in him may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie. 6:19 We have this hope as an anchor for the soul, sure and steadfast, which reaches inside behind the curtain, 6:20 where Jesus our forerunner entered on our behalf, since he became a priest forever in the order of Melchizedek.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 6:11

And we desire ( epithumoumen de ).

Literary plural again like pepeismetha (Heb 6:9). He is not wholly satisfied with them as he had already shown (Heb 5:11-14). They have not given up Christ (Heb 6:4-8), but many of them are still babes (nēpioi , Heb 5:13) and not adults (teleioi , Heb 5:14) and others are in peril of becoming so.

Robertson: Heb 6:11

Unto the fulness of hope ( pros tēn plērophorian tēs elpidos ).

For plērophoria see 1Th 1:5; Col 2:2.

Robertson: Heb 6:11

To the end ( achri telous ).

As in Heb 3:6, Heb 3:14.

Robertson: Heb 6:12

That ye be not sluggish ( hina mē nōthroi genēsthe ).

Negative final clause with second aorist middle subjunctive of ginomai , "that ye become not sluggish (or dull of hearing)"as some already were (Heb 5:11).

Robertson: Heb 6:12

Imitators ( mimētai ).

See 1Th 1:6; 1Th 2:14 for this word (our "mimic"in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of "faith and long-suffering."

Robertson: Heb 6:13

Made promise ( epaggeilamenos ).

First aorist middle participle of epaggellō . Could swear by none greater (kat' oudenos eichen meizonos omosai ). Imperfect active of echō in sense of edunato as often with omosai (first aorist active infinitive of omnuō ) and ōmosen (he sware) is first aorist active indicative.

Robertson: Heb 6:14

Surely ( ei mēn ).

By itacism for ē mēn (Deissmann, Bible Studies , p. 205). The quotation is from Gen 22:16. (the promise renewed to Abraham with an oath after offering of Isaac).

Robertson: Heb 6:14

Blessing ( eulogōn ).

Hebraism (present active participle) for the Hebrew infinitive absolute and so with plēthunōn (multiplying).

Robertson: Heb 6:15

Having patiently endured ( makrothumēsas ).

First aorist active participle of makrothumos (makros ,thumos , long spirit) illustrating makrothumia of Heb 6:12.

Robertson: Heb 6:15

He obtained ( epetuchen ).

Second aorist (effective) active indicative of epetugchanō , old verb with genitive. God was true to his word and Abraham was faithful.

Robertson: Heb 6:16

In every dispute ( pasēs antilogias ).

Objective genitive of old word several times in Hebrews (Heb 6:16; Heb 7:7; Heb 12:3). Talking back, face to face, in opposition.

Robertson: Heb 6:16

Final ( peras ).

Limit, boundary (Mat 12:42). Men may perjure themselves.

Robertson: Heb 6:17

To shew ( epideixai ).

First aorist active infinitive of epideiknumi , to show in addition (epi -) to his promise "more abundantly"(perissoteron ).

Robertson: Heb 6:17

The immutability of his counsel ( to ametatheton tēs boulēs autou ).

Late compound verbal neuter singular (alpha privative and metatithēmi , to change), "the unchangeableness of his will."

Robertson: Heb 6:17

Interposed ( emesiteusen ).

First aorist active indicative of mesiteuō , late verb from mesitēs , mediator (Heb 8:6), to act as mediator or sponsor or surety, intransitively to pledge one’ s self as surety, here only in the N.T.

Robertson: Heb 6:17

With an oath ( horkōi ).

Instrumental case of horkos (from herkos , an enclosure), Mat 14:7, Mat 14:9.

Robertson: Heb 6:18

By two immutable things ( dia duo pragmatōn ametathetōn ).

See Heb 6:17. God’ s promise and God’ s oath, both unchangeable.

Robertson: Heb 6:18

In which it is impossible for God to lie ( en hois adunaton pseusasthai theon ).

Put this "impossibility"by that in Heb 6:4-6. Theon is accusative of general reference with pseusasthai , first aorist middle infinitive of pseudomai .

Robertson: Heb 6:18

That we may have ( hina echōmen ).

Purpose clause with hina and the present active subjunctive of echō , "that we may keep on having."

Robertson: Heb 6:18

Strong consolation ( ischuran paraklēsin ).

"Strong encouragement"by those two immutable things.

Robertson: Heb 6:18

Who have fled for refuge ( hoi kataphugontes ).

Articular effective second aorist active participle of katapheugō , old verb, in N.T. only here and Act 14:6. The word occurs for fleeing to the cities of refuge (Deu 4:42; Deu 19:5; Jos 20:9).

Robertson: Heb 6:18

To lay hold of ( kratēsai ).

First aorist active (single act) infinitive of krateō in contrast with present tense in Heb 4:14 (hold fast).

Robertson: Heb 6:18

Set before us ( prokeimenēs ).

Placed before us as the goal. See this same participle used with the "joy"(charas ) set before Jesus (Heb 12:2).

Robertson: Heb 6:19

Which ( hēn ).

Which hope. What would life be without this blessed hope based on Christ as our Redeemer?

Robertson: Heb 6:19

As an anchor of the soul ( hōs agkuran tēs psuchēs ).

Old word, literally in Act 27:29, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Ti 1:19).

Robertson: Heb 6:19

Both sure and steadfast ( asphalē te kai bebaian ).

This anchor of hope will not slip (alpha privative and sphallō , to totter) or lose its grip (bebaia , from bainō , to go, firm, trusty).

Robertson: Heb 6:19

That which is within the veil ( to esōteron tou katapetasmatos ).

The Holy of Holies, "the inner part of the veil"(the space behind the veil), in N.T. only here and Act 16:24 (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

Robertson: Heb 6:20

As a forerunner ( prodromos ).

Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (egguos , Heb 7:22) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God’ s promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us.

Robertson: Heb 6:20

A high priest for ever ( archiereus eis ton aiōna ).

There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek,"the point that now calls for elucidation (Heb 5:10.).

Vincent: Heb 6:11

We desire ( ἐπιθυμοῦμεν )

Strongly, earnestly. Comp. Mat 13:17; Luk 22:15. The manifestations just mentioned make the writer desire that they may exhibit more of the spirit which animates their beneficent works.

Vincent: Heb 6:11

Each ( ἕκαστον )

He is concerned, not only for the body of believers, but for each member.

Vincent: Heb 6:11

To the full assurance of hope unto the end ( πρὸς τὴν πληροφορίαν τῆς ἐλπίδος ἄρχι τέλους )

That is, we desire that each of you exhibit the same diligence to develop your hope, which is in danger of failing, into full assurance, unto the end of the present season of trial with its happy consummation. Comp. Rom 8:24. For πληροφορία see on 1Th 1:5, and comp. Rom 4:21; Rom 14:5. It is practically the same whether we translate full development or full assurance . The two meanings coalesce. Hope develops into full assurance.

Vincent: Heb 6:12

Slothful ( νωθροὶ )

See on Heb 5:11. Or sluggish , as you will become if you lose hope.

Vincent: Heb 6:12

Followers ( μιμηταὶ )

Rend. imitators .

Vincent: Heb 6:12

Faith and patience ( πίστεως καὶ μακροθυμίας )

For patience rend. long-suffering , and see on Jam 5:7. Faith and long-suffering go together. Faith does not win its inheritance without persevering endurance; hence long-suffering is not only presented as an independent quality, but is predicated of faith.

Vincent: Heb 6:12

Inherit ( κληρονομούντων )

Notice the present participle, are inheriting . Their present faith and perseverance are now making for their final inheritance. Comp. Eph 1:14.

Vincent: Heb 6:13

Illustration of the long-suffering of faith by the example of Abraham. The necessity for emphasizing this element of faith lay in the growing discouragement of the Jewish Christians at the long delay of Christ's second coming. Comp. ch. 11. Abraham became a sojourner in the land of the promise, looking for the heavenly city (Heb 11:9, Heb 11:10). All the instances cited in that chapter illustrate the long outlook of faith, involving patient waiting and endurance. The example of Abraham shows, first, that the promise of God is sure.

Because he could swear by no greater ( ἐπεὶ κατ ' οὐδενὸς εἶχεν μείζονος ὀμόσαι )

Lit. since he had ( the power ) to swear by no one greater .

Vincent: Heb 6:13

By himself ( καθ ' ἑαυτοῦ )

Comp. Gen 22:16. N.T.o , but see lxx, Amo 6:8.

Vincent: Heb 6:14

Surely blessing I will bless thee ( εἰ μήν εὐλογῶν εὐλογήσω σε ).

Ει μήν as a formula of swearing N.T.o . In lxx, see Num 14:23, Num 14:28, Num 14:35; Isa 45:23; Eze 33:27; Eze 34:8. Blessing I will bless is a Hebraism, emphasizing the idea contained in the verb. Comp. lxx, Gen 22:17; Num 25:10; Deu 15:4.

Vincent: Heb 6:15

After he had patiently endured ( μακροθυμήσας )

Pointing back to μακροθυμία long-suffering , Heb 6:12.

Vincent: Heb 6:15

He obtained ( ἐπέτυχεν )

The compounded preposition ἐπὶ has the force of upon: to light or hit upon . The verb indicates that Abraham did not personally receive the entire fulfillment of the promise, but only the germ of its fulfillment. It was partially fulfilled in the birth of Isaac. See Rom 4:18.

The security of the divine promise illustrated by the analogy of human practice.

Vincent: Heb 6:16

And an oath for confirmation is to them an end of all strife ( καὶ πἁσης αὐτοῖς ἀντιλογίασπέρας εἰς βεβαίων ὁ ὅρκος )

For " an oath," rend. " the oath" : generic. Const. for confirmation with end . " The oath is final for confirmation." Πέρας is the outermost point ; the point beyond which one cannot go. With this exception always in N.T. in the plural, of the ends of the earth . See Mat 12:42; Rom 10:18. So often in lxx. Ἀντιλογία, strictly contradiction , only in Hebrews and Jud 1:11, on which see note.

Vincent: Heb 6:17

Wherein ( ἐν ᾧ )

Referring to the whole previous clause. In accordance with this universal human custom.

Vincent: Heb 6:17

Willing ( βουλόμενος )

Rend. being minded . See on Mat 1:19.

Vincent: Heb 6:17

The immutability ( τὸ ἀμετάθετον )

The adjective used substantively. Only here and Heb 6:18.

Vincent: Heb 6:17

Confirmed ( ἐμεσίτευσεν )

Rend. interposed or mediated . Comp. μεσίτης mediator . From μέσος midst . Placed himself between himself and the heritors of the promise.

Vincent: Heb 6:18

Two immutable things ( δύο πραγμάτων ἀμεταθέτων )

His word and his oath.

Vincent: Heb 6:18

Strong consolation ( ἰσχυρὰν παράκλησιν )

Ἰσχιρὸς strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement , and see on Luk 6:24; see on 1Co 14:3.

Vincent: Heb 6:18

Who have fled for refuge ( οἱ καταφυγόντες )

Only here and Act 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν to flee , it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, " Whoever flees (φεύγων ) and betakes himself for refuge (καταφύγῃ ) to them, receives wrong from no one." So Xen., Hellen . 1, 6, 16: " Conon fled (ἔφευγε ) in swift vessels, and betakes himself for refuge (καταφεύγει ) to Mitylene."

Vincent: Heb 6:18

To lay hold upon the hope set before us ( κρατῆσαι τῆς προκειμένης )

For κρατῆσαι to lay fast hold , see on Mar 7:3; see on Act 3:11; see on Col 2:19. Προκειμένης lying before or set before ; destined or appointed . Mostly in Hebrews. Comp. 2Co 8:12; Jud 1:7.

Vincent: Heb 6:19

An anchor of the soul ( ἄγκυραν τῆς ψυχῆς )

The same figure is implied 1Ti 1:19.

Vincent: Heb 6:19

Sure and steadfast ( ἀσφαλῆ τε καὶ βεβαίαν )

The distinction between the two adjectives expresses the relation of the same object to different tests applied from without. Ἀσφαλῆ, not , σφάλλειν to make totter , and so to baffle or foil . Hence, secure against all attempts to break the hold. Βεβαίαν sustaining one's steps in going (βαίνεν to go ) : not breaking down under what steps upon it.

Vincent: Heb 6:19

Which entereth into that within the veil ( εἰσερχομένην εἰς τὸ ἐσώτερον τοῦ καταπετάσματος )

Const. the participle εἰσερχομένην entering with anchor . Ἐσώτερον only here and Act 16:24. Comparative, of something farther within. So ἐσωτέραν φυλακήν " the inner prison," Act 16:24. Καταπέτασμα veil , o Class. Commonly in N.T. of the veil of the temple or tabernacle. See Mat 27:51; Heb 9:3. That within the veil is the unseen, eternal reality of the heavenly world. Two figures are combined: (a) the world a sea; the soul a ship; the hidden bottom of the deep the hidden reality of the heavenly world. (b) The present life the forecourt of the temple; the future blessedness the shrine within the veil. The soul, as a tempest-tossed ship, is held by the anchor: the soul in the outer court of the temple is fastened by faith to the blessed reality within the shrine.

Vincent: Heb 6:20

Whither the forerunner is for us entered ( ὅπου πρόδρομος ὑπὲρ ἡμῶν ιἐσῆλθεν )

Ὅπου , strictly where , instead of ὄποι whither (not in N.T.), but more significant as indicating an abiding there. Πρόδρομος forerunner , N.T.o . It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. The A.V. entirely misses this point by rendering " the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered . Comp. Heb 10:19.

Vincent: Heb 6:20

Made a high priest ( ἀρχιερεὺς γενόμενος )

Rend. having become a high priest , etc. Become , because his office must be inaugurated by his suffering human life and his death.

Wesley: Heb 6:11

And therefore we thus speak.

Wesley: Heb 6:11

Which you cannot expect, if you abate your diligence. The full assurance of faith relates to present pardon; the full assurance of hope, to future glory. The former is the highest degree of divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of divine evidence (wrought in the soul by the same immediate inspiration of the Holy Ghost) of persevering grace, and of eternal glory. So much, and no more, as faith every moment "beholds with open face," so much does hope see to all eternity But this assurance of faith and hope is not an opinion, not a bare construction of scripture, but is given immediately by the power of the Holy Ghost; and what none can have for another, but for himself only.

Wesley: Heb 6:12

The promised rest; paradise.

Wesley: Heb 6:13

Ye have abundant encouragement, seeing no stronger promise could be made than that great promise which God made to Abraham, and in him to us.

Wesley: Heb 6:14

Gen 22:17.

Wesley: Heb 6:15

Thirty years.

Wesley: Heb 6:15

Isaac, the pledge of all the promises.

Wesley: Heb 6:16

Men generally swear by him who is infinitely greater than themselves, and an oath for confirmation, to confirm what is promised or asserted, usually puts an end to all contradiction. This shows that an oath taken in a religious manner is lawful even under the gospel: otherwise the apostle would never have mentioned it with so much honour, as a proper means to confirm the truth

Wesley: Heb 6:17

Amazing condescension! He who is greatest of all acts as if he were a middle person; as if while he swears, he were less than himself, by whom he swears! Thou that hearest the promise, dost thou not yet believe?

Wesley: Heb 6:18

His promise and his oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation - Swallowing up all doubt and fear.

Wesley: Heb 6:18

After having been tossed by many storms.

Wesley: Heb 6:18

On Christ, the object of our hope, and the glory we hope for through him.

Wesley: Heb 6:19

Entering into heaven itself, and fixed there.

Wesley: Heb 6:19

Thus he slides back to the priesthood of Christ.

Wesley: Heb 6:20

A forerunner uses to be less in dignity than those that are to follow him. But it is not so here; for Christ who is gone before us is infinitely superior to us. What an honour is it to believers, to have so glorious a forerunner, now appearing in the presence of God for them.

JFB: Heb 6:11

Greek, "But."

JFB: Heb 6:11

Greek, "earnestly desire." The language of fatherly affection, rather than command.

JFB: Heb 6:11

Implying that all in the Palestinian churches had not shown the same diligence as some of those whom he praises in Heb 6:10. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (Heb 6:10), needed to be stimulated to persevere in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on hope and faith (Heb 10:36; Heb 13:7). Compare "the full assurance of faith," Heb 10:22; Rom 4:21; 1Th 1:5.

JFB: Heb 6:11

The coming of Christ.

JFB: Heb 6:12

Greek, "become not." In Heb 5:11, he said, "Ye have become dull (Greek, 'slothful') of hearing"; here he warns them not to become "slothful absolutely," namely, also in mind and deed. He will not become slothful who keeps always the end in view; hope is the means of ensuring this.

JFB: Heb 6:12

Greek, "imitators"; so in Eph 5:1, Greek; 1Co 11:1.

JFB: Heb 6:12

Greek, "long-suffering endurance." There is the long-suffering patience, or endurance of love, 1Co 13:4, and that of faith, Heb 6:15.

JFB: Heb 6:12

Greek, "who are inheriting," &c.; to whom the promises are their inheritance. Not that they have actually entered on the perfect inheritance, which Heb 11:13, Heb 11:39-40 explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in Heb. 11:2-40) who in every age have been, are, or shall be, inheritors of the promises"; of whom Abraham is an illustrious example (Heb 6:13).

JFB: Heb 6:13

Confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God's grace, to those whom, in the second, third, and fourth chapters, he had warned by the oath of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [BENGEL].

JFB: Heb 6:14

Hebraism for superabundantly multiply.

JFB: Heb 6:14

The increase of Abraham's seed is virtually an increase of himself. The argument here refers to Abraham himself as an example; therefore Paul quotes Gen 22:17, "thee," instead of "thy seed."

JFB: Heb 6:15

Thus relying on the promise.

JFB: Heb 6:16

Not to be joined, as English Version, to "an oath"; but to "an end" [ALFORD]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction (so the Greek is translated, Heb 12:3), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise.

JFB: Heb 6:17

That is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (Heb 6:18).

JFB: Heb 6:17

Greek, "willing . . . will"; words akin. Expressing the utmost benignity [BENGEL].

JFB: Heb 6:17

Than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL].

JFB: Heb 6:17

Not only Abraham's literal, but also his spiritual, seed (Gal 3:29).

JFB: Heb 6:18

Translate, as in Heb 6:17, "unchangeable."

JFB: Heb 6:18

"ever to lie"; this is the force of the Greek aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.

JFB: Heb 6:18

Under doubts and fears, and so "encouragement," literally, "exhortation."

JFB: Heb 6:18

As if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Isa 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Act 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.

JFB: Heb 6:18

That is, the object of our hope, as upon a preservative from sinking.

JFB: Heb 6:18

As a prize for which we strive; a new image, namely, the race course (Heb 12:1-2).

JFB: Heb 6:19

Hope is found represented on coins by an anchor.

JFB: Heb 6:19

Sure in respect to us: steadfast, or "firm" [ALFORD], in itself. Not such an anchor as will not keep the vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].

JFB: Heb 6:19

That is the place

JFB: Heb 6:19

Two images beautifully combined: (1) The soul is the ship: the world the sea: the bliss beyond the world, the distant coast; the hope resting on faith, the anchor which prevents the vessel being tossed to and fro; the encouraging consolation through the promise and oath of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. ESTIUS explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs--where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."

JFB: Heb 6:19

Greek, "catapetasma": the second veil which shut in the Holiest Place. The outer veil was called by a distinct Greek term, calumma: "the second (that is, the inner) veil."

JFB: Heb 6:20

The absence of the Greek article requires ALFORD'S translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [CHRYSOSTOM]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.

Clarke: Heb 6:11

We desire - Επιθυμουμεν, We earnestly wish, that each person among you may continue ̀µνδεικνυσ̀¸αι, to manifest, exhibit to full view, the same diligence. There might be reason to suspect that some, through fear of man, might not wish the good they did to be seen, lest they also should suffer persecution. This would not comport with the generous, noble spirit of the Gospel; the man who is afraid to let his decided attachment to God be known, is not far from backsliding. He who is more afraid of man than he is of God Almighty, can have very little religion. As the Church of Christ required all those who in these times embraced the Gospel to be publicly baptized, those who submitted to this rite gave full proof that they were thoroughly convinced of the truths of Christianity; and they gave this as a public pledge that they would be faithful

Clarke: Heb 6:11

The same diligence - They had an active faith and a labouring love, and the apostle wishes them to persevere in both. They were diligent, very diligent, and he desires them to continue so

To the full assurance of hope - Προς την πληροφοριαν της ελπιδος "The full assurance of faith,"says Mr. Wesley, "relates to present pardon; the full assurance of hope, to future glory: the former is the highest degree of Divine evidence that God is reconciled to me in the Son of his love; the latter is the same degree of Divine evidence, wrought in the soul by the same immediate inspiration of the Holy Ghost, of persevering grace, and of eternal glory. So much as faith every moment beholds with open face, so much, and no more, does hope see to all eternity. But this assurance of faith and hope is not an opinion, not a bare construction of Scripture, but is given immediately by the power of the Holy Ghost, and what none can have for another, but for himself only."We must not misapprehend these excellent sayings of this eminent man

1.    The person who has this full assurance of hope is he who not only knows and feels that his sins are forgiven through Christ Jesus, but also that his heart is purified from all unrighteousness, that the whole body of sin and death is destroyed, and that he is fully made a partaker of the Divine nature. As without holiness, complete, entire holiness, no man can see God: so, without this, none can scripturally or rationally hope for eternal glory; it being a contradiction to profess to have the full assurance of hope to enjoy a state and place for which the soul is conscious it is not prepared

2.    All that is said here must be understood as still implying the absolute necessity of continuing in the same degree of grace from which this full assurance of hope is derived. This full assurance, therefore, does not imply that the man will absolutely persevere to the end; but that, if he do persevere in this same grace, he shall infallibly have an eternal glory. There is no unconditional perseverance in the Scripture, nor can there be such in a state of probation.

Clarke: Heb 6:12

That ye be not slothful - This shows how the full assurance of hope is to be regulated and maintained. They must be diligent; slothfulness will deprive them both of hope and faith. That faith which worketh by love will maintain hope in its full and due exercise

Clarke: Heb 6:12

Followers of them - Μιμηται δε - κληρονομουντων τας επαγγελιας· That ye be mimics or imitators of them who are inheriting the promises. And they inherited these promises by faith in him who is invisible, and who, they knew, could not lie; and they patiently endured, through difficulties and adversities of every kind, and persevered unto death. "The promises made to Abraham and to his seed were

1.    That Abraham should have a numerous seed by faith as well as by natural descent

2.    That God would be a God to him and to his seed in their generations, by being the object of their worship and their protector

3.    That he would give them the possession of Canaan

4.    That he would bless all the nations of the earth in him

5.    That he would thus bless the nations through Christ, Abraham’ s seed

6.    That through Christ, likewise, he would bless the nations with the Gospel revelation. Four of these promises the believing Gentiles were inheriting at the time the apostle wrote this letter

1.    They were become Abraham’ s seed by faith

2.    God was become the object of their worship and their protector

3.    They were enjoying the knowledge of God in the Gospel Church, and the gifts of the Spirit. Gal 3:4

All these blessings were bestowed upon them through Christ. By observing that the believing Gentiles were actually inheriting the promises; i.e. the four promised blessings above mentioned, the apostle appealed to an undeniable fact, in proof that the believing Gentiles, equally with the believing Jews, were heirs of the promises made to Abraham and his seed."See Dr. Macknight. The promises may be considered as referring to the rest of faith here, and the rest of glory hereafter.

Clarke: Heb 6:13

When God made promise to Abraham - The promise referred to is that made to Abraham when he had offered his son Isaac on the altar, Gen 22:16-18 : "By myself have I sworn, saith the Lord; for because thou hast done this thing, and hast not withheld thy son, thy only son; that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed."Of this promise the apostle only quotes a part, as is generally the case, because he knew that his readers were well acquainted with the Scriptures of the Old Testament, and particularly with the law

Clarke: Heb 6:13

He sware by himself - He pledged his eternal power and Godhead for the fulfillment of the promise; there was no being superior to himself to whom he could make appeal, or by whom he could be bound, therefore he appeals to and pledges his immutable truth and Godhead.

Clarke: Heb 6:14

Saying, Surely blessing I will bless thee - I will continue to bless thee

Clarke: Heb 6:14

Multiplying I will multiply thee - I will continue to increase thy posterity. In the most literal manner God continues to fulfill this promise; genuine Christians are Abraham’ s seed, and God is increasing their number daily. See the notes on Gen 22:12-18 (note); and Gen 23:1 (note).

Clarke: Heb 6:15

He obtained the promise - Isaac was supernaturally born; and in his birth God began to fulfill the promise: while he lived, he saw a provision made for the multiplication of his seed; and, having continued steadfast in the faith, he received the end of all the promises in the enjoyment of an eternal glory. And the inference from this is: If we believe and prove faithful unto death, we shall also inherit the promises; and this is what is implied in the apostle’ s exhortation, Heb 6:12 : Be not slothful, but followers of them, etc.

Clarke: Heb 6:16

Men verily swear by the greater - One who has greater authority; who can take cognizance of the obligation, and punish the breach of it

Clarke: Heb 6:16

An oath for confirmation - " This observation teaches us,"says Dr. Macknight, "that both promissory oaths concerning things lawful and in our power, and oaths for the confirmation of things doubtful, when required by proper authority, and taken religiously, are allowable under the Gospel."

Clarke: Heb 6:17

The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general

Clarke: Heb 6:17

The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.

Clarke: Heb 6:18

That by two immutable things - The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Exo 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever.

This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation

Clarke: Heb 6:18

We might have a strong consolation - There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbor unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place

It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God’ s oath, take his promise; credit what he bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!

Clarke: Heb 6:19

Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on Heb 6:20 (note)

The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. "To ground hope on a false supposition,"says Socrates, "is like trusting to a weak anchor."He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109

The hope of eternal life is here represented as the soul’ s anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. The storms of life continue but a short time; the anchor, hope, if fixed by faith in the eternal world, will infallibly prevent all shipwreck; the soul may be strongly tossed by various temptations, but will not drive, because the anchor is in sure ground, and itself is steadfast; it does not drag, and it does not break; faith, like the cable, is the connecting medium between the ship and the anchor, or the soul and its hope of heaven; faith sees the haven, hope desires and anticipates the rest; faith works, and hope holds fast; and, shortly, the soul enters into the haven of eternal repose.

Clarke: Heb 6:20

Whither the forerunner - The word προδρομος, prodromos , does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, Isa 28:4, προδρομος συκου signifies the first fruits of the fig tree, or the first ripe figs

To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. 26: Ficus et praecoces habet, quas Athenis Prodromos ( προδρομος ), vocant . "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner."The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. 12:8, and in Isa 28:4, quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare Joh 14:2 (note); 1Co 15:20 (note), 1Co 15:23 (note); and the notes there

The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred

Clarke: Heb 6:20

After the order of Melchisedec - After a long digression the apostle resumes his explanation of Psa 110:4, which he had produced, Heb 5:6, Heb 5:10, in order to prove the permanency of the high priesthood of Christ

1.    We have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful. The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him

2.    Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God’ s oath and promise cannot fail.

Calvin: Heb 6:11

11.And we desire, === etc. As he blended with exhortation, lest he should altogether grieve their minds; so he now freely reminds them of what was still wanting in them, lest his courtesy should appear to have in it any flattery. “You have made,” he says, “your love evident by many acts of kindness; it remains, however, that your faith should correspond with it; you have sedulously labored not to be wanting in your duties to men; but with no less earnestness it behooves you to make progress in faith, so as to manifest before God its unwavering and full certainty.”

Now, by these words the Apostle shows that there are two parts in Christianity which correspond with the two tables of the Law. Therefore, he who separates the one from the other, has nothing but what is mutilated and mangled. And hence it appears what sort of teachers they are who make no mention of faith, and enjoin only the duty of honesty and uprightness towards men; nay, it is a profane philosophy, that dwells only on the outward mask of righteousness, if indeed it deserves to be called philosophy; for it so unreasonably performs its own duties, that it robs God, to whom the preeminence belongs, of his own rights. Let us then remember, that the life of a Christian is not complete in all its parts, unless we attend to faith as well as to love.

===To the full assurance of hope, or, to the certainty of hope, etc. As they who professed the Christian faith were distracted by various opinions, or were as yet entangled in many superstitions, he bids them to be so fixed in firm faith, as no longer to vacillate nor be driven here and there, suspended between alternate winds of doubts. This injunction is, however, applicable to all; for, as the truth of God is unchangeably fixed, so faith, which relies on him, when it is true, ought to be certain, surmounting every doubt. It is a full assurance, πληροφορία, ¹⁰³ an undoubting persuasion, when the godly mind settles it with itself, that it is not right to call in question what God, who cannot deceive or lie, has spoken.

The word hope, is here to be taken for faith, because of its affinity to it. The Apostle, however, seems to have designedly used it, because he was speaking of perseverance. And we may hence conclude how far short of faith is that general knowledge which the ungodly and the devils have in common; for they also believe that God is just and true, yet they derive hence no good hope, for they do not lay hold on his paternal favor in Christ. Let us then know that true faith is ever connected with hope.

He said to the end, or perfection; and he said this, that they might know that they had not yet reached the goal, and were therefore to think of further progress. He mentioned diligence, that they might know that they were not to sit down idly, but to strive in earnest. For it is not a small thing to ascend above the heavens, especially for these who hardly creep on the ground, and when innumerable obstacles are in the way. There is indeed, nothing more difficult than to keep our thoughts fixed on things in heaven, when the whole power of our nature inclines downwards, and when Satan or numberless devices draw us back to the earth. hence it is, that he bids us to beware of sloth or effeminacy.

Calvin: Heb 6:12

12.But followers, or imitators, etc. To sloth he opposes imitation; it is then the same thing as though he said, that there was need of constant alacrity of mind; but it had far more weight, when he reminded them, that the fathers were not made partakers of the promises except through the unconquerable firmness of faith; for examples convey to us a more impressive idea of things. When a naked truth is set before us, it does not so much affect us, as when we see what is required of us fulfilled in the person of Abraham. But Abraham’s example is referred to, not because it is the only one, but because it is more illustrious than that of any other. For though Abraham had this faith in common with all the godly; yet it is not without reason that he is called the father of the faithful. It is, then, no wonder that the Apostle selected him from all the rest, and turned towards him the eyes of his readers as to the clearest mirror of faith.

===Faith and patience, === etc. What is meant is, a firm faith, which has patience as its companion. For faith is what is, chiefly required; but as many who make at first a marvelous display of faith, soon fail, he shows, that the true evidence of that faith which is not fleeting and evanescent, is endurance. By saying that the promises were obtained by faith, he takes away the notion of merits; and still more clearly by saying, that they came by “inheritance”; for we are in no other way made heirs but by the right of adoption. ¹⁰⁴

Calvin: Heb 6:13

13.=== For when God made a promise to Abraham, === etc. His object was to prove, that the grace of God is offered to us in vain, except we receive the promise by faith, and constantly cherish it in the bosom of our heart. And he proves it by this argument, that when God promised a countless offspring to Abraham, it seemed a thing incredible; Sarah had been through life barren; both had reached a sterile old age, when they were nearer the grave than to a conjugal bed; there was no vigor to beget children, when Sarah’s womb, which had been barren through the prime of life, was now become dead. Who could believe that a nation would proceed from them, equaling the stars in number, and like the sand of the sea? It was, indeed, contrary to all reason. Yet Abraham looked for this and feared no disappointment, because he relied on the Word of God. ¹⁰⁵ We must, then, notice the circumstance as to time, that the Apostle’s reasoning may appear evident; and what he subjoins refers to this — that he was made partaker of this blessing, but that it was after he had waited for what no one could have thought would ever come to pass. In this way ought glory to be given to God; we must quietly hope for what he does not as yet show to our senses, but hides from us and for a long time defers, in order that our patience may be exercised.

Why God did swear by himself we shall presently see. The manner of swearing, Except blessing I will bless thee, we have explained what it means in the third chapter: God’s name is not here expressed, but must be understood, for except he performs what he promises, he testifies that he is not to he counted true and faithful.

Calvin: Heb 6:16

16.=== For men, === etc. It is an argument from the less to the greater; if credit is given to man, who is by nature false, when he swears, and for this reason, because he confirms what he says by God’s name, how much more credit is due to God, who is eternal truth, when he swears by himself?

Now he mentions several things to commend this declaration; and first he says that men swear by the greater; by which he means that they who are wanting in due authority borrow it from another. He adds that there is so much reverence in an oath that it suffices for confirmation, and puts an end to all disputes where the testimonies of men and other proofs are wanting. Then is not he a sufficient witness for himself whom all appeal to as a witness? Is he not to obtain credit for what he says, who, by his authority, removes all doubts among others? If God’s name, pronounced by man’s tongue, possesses so much superiority, how much more weight ought it to have, when God himself swears by his own name? Thus much as to the main point.

But here in passing, two things are to be noticed, — that we are to swear by God’s name when necessity requires, and that Christians are allowed to make an oath, because it is a lawful remedy for removing contentions. God in express words bids us to swear by his name; if other names are blended with it, the oath is profaned. For this there are especially three reasons: when there is no way of bringing the truth to light, it is not right, for the sake of verifying it, to have recourse to any but to God, who is himself eternal truth; and then, since he alone knows the heart, his own office is taken from him, when in things hidden, of which men can form no opinion, we appeal to any other judge; and thirdly, because in swearing we not only appeal to him as a witness, but also call upon him as an avenger of perjury in case we speak falsely. It is no wonder, then, that he is so greatly displeased with those who swear by another name, for his own honor is thus disparaged. And that there are different forms often used in Scripture, makes nothing against this truth; for they did not swear by heaven or earth, as though they ascribed any divine power to them, or attributed to them the least portion of divinity, but by this indirect protestation, so to speak, they had a regard to the one true God. There are indeed various kinds of protestations; but the chief one is, when we refer to God as a judge and directly appeal to his judgment­seat; another is, when we name things especially dear to us as our life, or our head, or anything of this kind; and the third is, when we call creatures as witnesses before God. But in all these ways we swear properly by no other than by God. hence they betray their impiety no less than their ignorance, who contend that it is lawful to connect dead saints with God so as to attribute to them the right of punishing.

Further, this passage teaches us, as it has been said, that an oath may be lawfully used by Christians; and this ought to be particularly observed, on account of fanatical men who are disposed to abrogate the practice of solemn swearing which God has prescribed in his Law. For certainly the Apostle speaks here of the custom of swearing as of a holy practice, and approved by God. Moreover, he does not say of it as having been formerly in use, but as of a thing still practiced. Let it then be employed as a help to find out the truth when other proofs are wanting.

Calvin: Heb 6:17

17.=== God, willing, === etc. See how kindly God as a gracious Father accommodates himself to our slowness to believe; as he sees that we rest not on his simple word, that he might more fully impress it on our hearts he adds an oath. Hence also it appears how much it concerns us to know that there is such a certainty respecting his goodwill towards us, that there is no longer any occasion for wavering or for trembling. For when God forbids his name to be taken in vain or on a slight occasion, and denounces the severest vengeance on all who rashly abuse it, when he commands reverence to be rendered to his majesty, he thus teaches us that he holds his name in the highest esteem and honor. The certainty of salvation is then a necessary thing; for he who forbids to swear without reason has been pleased to swear for the sake of rendering it certain. And we may hence also conclude what great account he makes of our salvation; for in order to secure it, he not only pardons our unbelief, but giving up as it were his own right, and yielding to us far more than what we could claim, he kindly provides a remedy for it.

===Unto the heirs of promise, === etc. He seems especially to point out the Jews; for though the heirship came at length to the Gentiles, yet the former were the first lawful heirs, and the latter, being aliens, were made the second heirs, and that beyond the right of nature. So Peter, addressing the Jews in his first sermon, says,

“To you and to your children is the promise made, and to those who are afar of, whom the Lord shall call.” (Act 2:39.)

He left indeed a place for adventitious heirs, but he sets the Jews in the first rank, according to what he also says in the third chapter, “Ye are the children of the fathers and of the covenant,” etc. (Act 3:25.) So also in this place the Apostle, in order to make the Jews more ready to receive the covenant, shows that it was for their sakes chiefly it was confirmed by an oath. At the same time this declaration belongs at this day to us also, for we have entered into the place quitted by them through unbelief

Observe that what is testified to us in the Gospel is called the counsel of God, that no one may doubt but that this truth proceeds from the very inmost thoughts of God. Believers ought therefore to be fully persuaded that whenever they hear the voice of the Gospel, the secret counsel of God, which lay hid in him, is proclaimed to them, and that hence is made known to them what he has decreed respecting our salvation before the creation of the world.

Calvin: Heb 6:18

18.=== That by two immutable things, === etc. What God says as well as what he swears is immutable. (Psa 12:6; Num 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,

“God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Num 23:19.)

The word of God, then, is a sure truth, and in itself authoritative, (αὐτόπιστος self­worthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath. ¹⁰⁶

===Who have fled for refuge, === etc. By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he adds the hope set before us, he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it is set before us. But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’” ¹⁰⁷ (Deu 30:12; Rom 10:6.)

But there is a metonymy in the word hope, for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who take hope here for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the word laying hold, as well as by hope, he denotes firmness.

Calvin: Heb 6:19

19.As an anchor, === etc. It is a striking likeness when he compares faith leaning on God’s word to an anchor; for doubtless, as long as we sojourn in this world, we stand not on firm ground, but are tossed here and there as it were in the midst of the sea, and that indeed very turbulent; for Satan is incessantly stirring up innumerable storms, which would immediately upset and sink our vessel, were we not to cast our anchor fast in the deep. For nowhere a haven appears to our eyes, but wherever we look water alone is in view; yea, waves also arise and threaten us; but as the anchor is cast through the waters into a dark and unseen place, and while it lies hid there, keeps the vessel beaten by the waves from being overwhelmed; so must our hope be fixed on the invisible God. There is this difference, — the anchor is cast downwards into the sea, for it has the earth as its bottom; but our hope rises upwards and soars aloft, for in the world it finds nothing on which it can stand, nor ought it to cleave to created things, but to rest on God alone. As the cable also by which the anchor is suspended joins the vessel with the earth through a long and dark intermediate space, so the truth of God is a bond to connect us with himself, so that no distance of place and no darkness can prevent us from cleaving to him. Thus when united to God, though we must struggle with continual storms, we are yet beyond the peril of shipwreck. Hence he says, that this anchor is sure and steadfast, or safe and firm. ¹⁰⁸ It may indeed be that by the violence of the waves the anchor may be plucked off, or the cable be broken, or the beaten ship be torn to pieces. This happens on the sea; but the power of God to sustain us is wholly different, and so also is the strength of hope and the firmness of his word.

===Which entereth into that, or those things, etc. As we have said, until faith reaches to God, it finds nothing but what is unstable and evanescent; it is hence necessary for it to penetrate even into heaven. But as the Apostle is speaking to the Jews, he alludes to the ancient Tabernacle, and says, that they ought not to abide in those things which are seen, but to penetrate into the inmost recesses, which lie hid within the veil, as though he had said, that all the external and ancient figures and shadows were to be passed over, in order that faith might be fixed on Christ alone.

And carefully ought this reasoning to be observed, — that as Christ has entered into heaven, so faith ought to be directed there also: for we are hence taught that faith should look nowhere else. And doubtless it is in vain for man to seek God in his own majesty, for it is too far removed from them; but Christ stretches forth his hand to us, that he may lead us to heaven. And this was shadowed forth formerly under the Law; for the high priest entered the holy of holies, not in his own name only, but also in that of the people, inasmuch as he bare in a manner the twelve tribes on his breast and on his shoulders; for as a memorial for them twelve stones were wrought on the breastplate, and on the two onyx stones on his shoulders were engraved their names, so that in the person of one man all entered into the sanctuary together. Rightly then does the Apostle speak, when he reminds them that our high priest has entered into heaven; for he has not entered only for himself, but also for us. There is therefore no reason to fear that access to heaven will be closed up against our faith, as it is never disjoined from Christ. And as it becomes us to follow Christ who is gone before, he is therefore called our Forerunner, or precursor. ¹⁰⁹

Defender: Heb 6:13

In Gen 22:16, God said, "By myself have I sworn, saith the Lord," a most remarkable testimony to the importance and verity of this promise to Abraham."

Defender: Heb 6:14

Despite the unlikelihood of such an event happening to Abraham, who was supposedly too old to beget children, this miracle has been remarkably fulfilled in history. His progeny have multiplied exceedingly, with both Israelites and Arabs his descendants (Gen 22:17)."

Defender: Heb 6:19

Contrast the testimony of Heb 13:13. The Lord Jesus Christ, our High Priest, with His own shed blood, is our approach to God "within the veil" (Lev 16:15) because He first bore our reproach before God as He shed His blood "without the camp.""

TSK: Heb 6:11

we desire : Rom 12:8, Rom 12:11; 1Co 15:58; Gal 6:9; Phi 1:9-11, Phi 3:15; 1Th 4:10; 2Th 3:13; 2Pe 1:5-8, 2Pe 3:14

to the : Heb 3:6, Heb 3:14, Heb 10:22; Isa 32:17; Col 2:2; 1Th 1:5; 2Pe 1:10; 1Jo 3:14, 1Jo 3:19

of hope : Heb 6:18-20; Rom 5:2-5, Rom 8:24, Rom 8:25, Rom 12:12, Rom 15:13; 1Co 13:13; Gal 5:5; Col 1:5, Col 1:23; 2Th 2:16, 2Th 2:17; 1Pe 1:3-5, 1Pe 1:21; 1Jo 3:1-3

unto : Heb 3:6, Heb 3:14, Heb 10:32-35; Mat 24:13; Rev 2:26

TSK: Heb 6:12

ye : Heb 5:11 *Gr: Pro 12:24, Pro 13:4, Pro 15:19, Pro 18:9, Pro 24:30-34; Mat 25:26; Rom 12:11; 2Pe 1:10

but : Heb 12:1, Heb 13:7; Son 1:8; Jer 6:16; Rom 4:12; Jam 5:10,Jam 5:11; 1Pe 3:5, 1Pe 3:6

faith : Heb 6:15, Heb 10:36, Heb 11:8-16; Luk 8:15; Rom 2:7, Rom 8:25, Rom 8:26; 1Th 1:3; Rev 13:10, Rev 14:12

inherit : Heb 1:14, Heb 10:36, Heb 11:9, Heb 11:17, Heb 11:33; Mat 22:32; Luk 16:22, Luk 20:37, Luk 20:38; 1Jo 2:25; Rev 14:13

TSK: Heb 6:13

he sware : Heb 6:16-18; Gen 22:15-18; Eze 32:13; Psa 105:9, Psa 105:10; Isa 45:23; Jer 22:5; Jer 49:13; Mic 7:20; Luk 1:73

TSK: Heb 6:14

multiplying : Gen 17:2, Gen 48:4; Exo 32:13; Deu 1:10; Neh 9:23

TSK: Heb 6:15

Heb 6:12; Gen 12:2, Gen 12:3, Gen 15:2-6, Gen 17:16, Gen 17:17, Gen 21:2-7; Exo 1:7; Hab 2:2, Hab 2:3; Rom 4:17-25

TSK: Heb 6:16

swear : Heb 6:13; Gen 14:22, Gen 21:23; Mat 23:20-22

an oath : Gen 21:30,Gen 21:31, Gen 31:53; Exo 22:11; Jos 9:15-20; 2Sa 21:2; Eze 17:16-20

TSK: Heb 6:17

more : Psa 36:8; Son 5:1; Isa 55:7; Joh 10:10; 1Pe 1:3

the heirs : Heb 6:12, Heb 11:7, Heb 11:9; Rom 8:17; Gal 3:29; Jam 2:5; 1Pe 3:7

the immutability : Heb 6:18; Job 23:13, Job 23:14; Psa 33:11; Pro 19:21; Isa 14:24, Isa 14:26, Isa 14:27, Isa 46:10; Isa 54:9, Isa 54:10, Isa 55:11; Jer 33:20,Jer 33:21, Jer 33:25, Jer 33:26; Mal 3:6; Rom 11:29; Jam 1:17

confirmed it : Gr. interposed himself, Heb 6:16; Gen 26:28; Exo 22:11

TSK: Heb 6:18

two : Heb 3:11, Heb 7:21; Psa 110:4; Mat 24:35

impossible : Num 23:19; 1Sa 15:29; Rom 3:4; 2Ti 2:13; Tit 1:2; 1Jo 1:10, 1Jo 5:10

we might : Isa 51:12, Isa 66:10-13; Luk 2:25; Rom 15:5; 2Co 1:5-7; Phi 2:1; 2Th 2:16, 2Th 2:17

who : Heb 11:7; Gen 19:22; Num 35:11-15; Jos 20:3; Psa 46:1, Psa 62:8; Isa 32:1, Isa 32:2; Zec 9:12; Mat 3:7; 2Co 5:18-21; 1Th 1:10

lay : 1Ki 2:28; Pro 3:18, Pro 4:13; Isa 27:5, Isa 56:4, Isa 64:7; 1Ti 6:12

the hope : Col 1:5, Col 1:23, Col 1:27; 1Ti 1:1

set : Heb 12:1, Heb 12:2; Rom 3:25

TSK: Heb 6:19

as an : Act 27:29, Act 27:40

both : Psa 42:5, Psa 42:11, Psa 43:5, Psa 62:5, Psa 62:6, Psa 146:5, Psa 146:6; Isa 12:2, Isa 25:3, Isa 25:4, Isa 28:16; Jer 17:7, Jer 17:8; Rom 4:16, Rom 5:5-10, Rom 8:28-39; 1Co 15:58; 2Ti 2:19

entereth : Heb 4:16, Heb 9:3, Heb 9:7, Heb 10:20,Heb 10:21; Lev 16:2, Lev 16:15; Mat 27:51; Eph 2:6; Col 3:1

TSK: Heb 6:20

the forerunner : Heb 2:10; Joh 14:2, Joh 14:3

for : Heb 1:3, Heb 4:14, Heb 8:1, Heb 9:12, Heb 9:24, Heb 12:2; Rom 8:34; Eph 1:3, Eph 1:20-23; 1Pe 3:22; 1Jo 2:12

an : Heb 3:1, Heb 5:6, Heb 5:10, 7:1-21

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 6:11

And we desire that every one of you - We wish that every member of the church should exhibit the same endeavor to do good until they attain to the full assurance of hope. It is implied here that the full assurance of hope is to be obtained by a persevering effort to lead a holy life.

The same diligence - The same strenuous endeavor, the same ardor and zeal.

To the full assurance of hope - In order to obtain the full assurance of hope. The word rendered "full assurance,"means firm persuasion, and refers to a state of mind where there is the fullest conviction, or where there is no doubt; see Col 2:2; 1Th 1:5; Heb 10:22; compare Luk 1:1; Rom 4:21; Rom 14:5; 2Ti 4:5, 2Ti 4:17, where the same word, in different forms, occurs. Hope is a compound emotion (see the note on Eph 2:12), made up of an earnest "desire"for an object, and a corresponding "expectation"of obtaining it. The hope of heaven is made up of an earnest "wish"to reach heaven, and a corresponding "expectation"of it, or "reason to believe"that it will be ours. The full assurance of that hope exists where there is the highest desire of heaven, and such corresponding evidence of personal piety as to leave no doubt that it will be ours.

To the end - To the end of life. The apostle wished that they would persevere in such acts of piety to the end of their course, as to have their hope of heaven fully established, and to leave no doubt on the mind that they were sincere Christians. Hence, learn:

(1)\caps1     t\caps0 hat full assurance of hope is to be obtained only by holy living.

(2)\caps1     i\caps0 t is only when that is persevered in that it can be obtained.

(3)\caps1     i\caps0 t is not by visions and raptures; by dreams and revelations that it can now be acquired, for God imparts no such direct revelation now.

(4)\caps1     i\caps0 t is usually only as the result of a life of consistent piety that such an assurance is to be obtained. No man can have it who does not persevere in holy living, and they who do obtain it usually secure it only near the end of a life of eminent devotedness to God.

God could impart it at once when the soul is converted, but such is the tendency of man to indolence and sloth that even good people would then relax their efforts, and sit down contented, feeling that they had now the undoubted prospect of heaven. As it is, it is held out as a prize to be won - as that whose acquisition is to cheer us in our old age, when the warfare is over, and when amidst the infirmities of years, and the near prospect of death, we need special consolation; compare 2Ti 4:6-7.

Barnes: Heb 6:12

That ye be not slothful - Indolent; inactive. This was what he was especially desirous of guarding them against. By diligent and strenuous effort only could they secure themselves from the danger of apostasy.

But followers - Imitators - that you may live as they lived.

Of them who through faith and patience - By faith, or confidence in God, and by patience in suffering - referring to those who in times of trial had remained faithful to God, and had been admitted to heaven. In Heb. 11, the apostle has given a long list of such persevering and faithful friends of God; see the notes on that chapter.

The promise - The promise of heaven.

Barnes: Heb 6:13

For when God made promise to Abraham - That he would bless him, and multiply his seed as the stars of heaven; Gen 22:16-17. The object of introducing this example here is, to encourage those to whom the apostle was writing to persevere in the Christian life, This he does by showing that God had given the highest possible assurance of his purpose to bless his people, by an oath. Reference is made to Abraham in this argument, probably, for two reasons:

(1)    To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement - being the same as that made to Abraham, and depending, as in his case, on the promise of God; and,

(2)\caps1     b\caps0 ecause the "example"of Abraham was just in point. He had persevered. He had relied firmly and solely on the promise of God. He did this when appearances were much against the fulfillment of the promise, and he thus showed the advantage of perseverance and fidelity in the cause of God.

Because he could swear by no greater - There is no being greater than God. In taking an oath among people it is always implied that the appeal is to one of superior power, who is able to punish for its infraction. But this could not occur in the case of God himself. There was no greater being than himself, and the oath, therefore, was by his own existence.

He sware by himself - Gen 22:16. "By myself have I sworn;"compare Isa 45:23. In an oath of this kind God pledges his veracity; declares that the event shall be as certain as his existence; and secures it by all the perfections of his nature. The usual form of the oath is, "As I live, saith the Lord;"see Num 14:21, Num 14:28; Eze 33:11.

Barnes: Heb 6:14

Saying, Surely blessing I will bless thee - That is, I will certainly bless thee. The phrase is a Hebrew mode of expression, to denote emphasis or certainty - indicated by the repetition of a word; compare Gen 14:23; Exo 8:10; Joe 3:14; Jdg 5:30; Jdg 15:16.

Multiplying I will multiply thee - I will greatly increase thee - I will grant thee an exceedingly numerous posterity.

Barnes: Heb 6:15

And so, after he had patiently endured - After he had waited for a long time. He did not faint or grow weary, but he persevered in a confident expectation of the fulfillment of what God had so solemnly promised.

He obtained the promise - Evidently the promise referred to in the oath - that he would have a numerous posterity. The apostle intimates that he had waited for that a long time; that his faith did not waver, and that in due season the object of his wishes was granted. To see the force of this, we are to remember:

(1)\caps1     t\caps0 hat when he was called by God from Haran, and when the promise of a numerous posterity was made to him, he was seventy-five years old; Gen 12:1-5.

(2)    Twenty-four years elapsed after this, during which he was a sojourner in a strange land, before the manner in which this promise would be fulfilled was made known to him; Gen. 17:1-16.

(3)    It was only when he was an hundred years old, and when he had persevered in the belief of the truth of the promise against all the natural improbabilities of its accomplishment, that he received the pledge of its fulfillment in the birth of his son Isaac; Gen 21:1-5.

(4)    The birth of that son was a pledge that the other blessings implied in the promise would be granted, and in that pledge Abraham may be said to have "received the promise."

He did not actually see the numerous posterity of which he was to be the honored ancestor, nor the Messiah who was to descend from him, nor the happy influences which would result to mankind from the fulfillment of the promise. But he saw the certainty that all this would occur; he saw by faith the Messiah in the distance Joh 8:56, and the numerous blessings which would result from his coming. It was a remarkable instance of faith, and one well suited to the purpose of the apostle. It would furnish ample encouragement to the Christians to whom he wrote, to persevere in their course, and to avoid the dangers of apostasy. If Abraham persevered when "appearances"were so much against the fulfillment of what had been promised, then Christians should persevere under the clearer light and with the more distinct promises of the gospel.

Barnes: Heb 6:16

For men verily swear by the greater - That is, they appeal to God. They never swear by one who is inferior to themselves. The object of the apostle in this declaration is to show that as far as this could be done it had been by God. He could not indeed swear by one greater than himself, but he could make his promise as certain as an oath taken by people was when they solemnly appealed to him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven.

And an oath for confirmation - An oath taken to confirm or establish anything.

Is to them an end of all strife - That is, when two parties are at variance, or have a cause at issue, an oath binds them to adhere to the terms of agreement concluded on, or contracting parties bind themselves by a solemn oath to adhere to the conditions of an agreement, and this puts an end to all strife. They rest satisfied when a solemn oath has been taken, and they feel assured that the agreement will be complied with. Or it may refer to cases where a man was accused of wrong before a court, and where he took a solemn oath that the thing had not been done, and his oath was admitted to be sufficient to put an end to the controversy. The general meaning is clear, that in disputes between man and man, an appeal was made to an oath, and that was allowed to settle it. The connection here is, that as far as the case would admit of, the same thing was done by God. His oath by himself made his promise firm.

Barnes: Heb 6:17

Wherein God - On account of which; or since an oath had this effect, God was willing to appeal to it in order to assure his people of salvation.

Willing more abundantly - In the most abundant manner, or to make the case as sure as possible. It does not mean more abundantly than in the case of Abraham, but that he was willing to give the most ample assurance possible. Coverdale renders it correctly, "very abundantly."

The heirs of promise - The heirs to whom the promise of life pertained; that is, all who were interested in the promises made to Abraham - thus embracing the heirs of salvation now.

The immutability of his counsel - His fixed purpose. He meant to show in the most solemn manner that his purpose would not change. The plans of God never change; and all the hope which we can have of heaven is founded on the fact that his purpose is immutable. If he changed his plans; if he was controlled by caprice; if he willed one thing today and another thing tomorrow, who could confide in him, or who would have any hope of heaven? No one would know what to expect; and no one could put confidence in him. The farmer plows and sows because he believes that the laws of nature are settled and fixed; the mariner ventures into unknown seas because the needle points in one direction; we plant an apple tree because we believe it will produce apples, a peach because it will produce peaches, a pear because it will produce a pear. But suppose there were no settled laws, that all was governed by caprice; who would know what to plant? Who then would plant anything? So in religion. If there were nothing fixed and settled, who would know what to do? If God should change his plans by caprice, and save one man by faith today and condemn another for the same faith tomorrow; or if he should pardon a man today and withdraw the pardon tomorrow, what security could we have of salvation? How grateful, therefore, should we be that God has an "immutable counsel,"and that this is confirmed by a solemn oath! No one could honor a God that had not such an immutability of purpose; and all the hope which man can have of heaven is in the fact that He is unchanging.

Confirmed it by an oath - Margin, "Interposed himself."Tyndale and Coverdale, "added an oath."The Greek is, "interposed with an oath"- ἐμεσιτεύσεν ὅρκῳ emesiteusen horkō . The word used here - μεσιτεύω mesiteuō - means to mediate or intercede for one; and then to intervene or interpose. The meaning here is, "that he interposed an oath"between himself and the other party by way of a confirmation or pledge.

Barnes: Heb 6:18

That by two immutable things - What the "two immutable things"here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to "two oaths"- the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchizedek; Psa 110:4; Heb 5:6, Heb 5:10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that this Son should be High Priest forever. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same - that arising from an oath. However numerous the oaths might be, still it would be security of the same kind, and if one of them were broken no certainty could be derived from the other. On the supposition, however, that he refers to the "promise"and the "oath,"there would be two kinds of assurance of different kinds. On the supposition that the "promise"was disregarded - if such a supposition may be made still there would be the security of the "oath"- and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the "promise"and to the "oath"of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable, and when his word and oath are once passed, what he promises is secure.

In which it was impossible for God to lie - That is, it would be contrary to his nature; it is not for a moment to be supposed; compare Tit 1:2, "God - that cannot lie."The impossibility is a "moral"impossibility, and the use of the word here explains the sense in which the words "impossible, cannot,"etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth; such his holiness of character, that he "could"not speak falsely.

We might have a strong consolation - The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has "promised"eternal life to his people, and that He cannot prove false to his word; Tit 1:2.

Who have fled for refuge - Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we guilty and deserving of death have fled to the hopes of the gospel in the Redeemer.

To lay hold upon - To seize and hold fast - as one does an altar when he is pursued by the avenger of blood.

The hope set before us - The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, see the notes on Eph 2:12.

Barnes: Heb 6:19

Which hope we have as an anchor of the soul - Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows, and as long as the anchor holds, so long the ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the pagan writers, "hope"is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor."Again - "A ship ought not to trust to one anchor, nor life to one hope."Both sure and steadfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.

And which entereth into that within the veil - The allusion to the "anchor"here is dropped, and the apostle speaks simply of hope. The "veil"here refers to what in the temple divided the holy from the most holy place; see the notes on Mat 21:12. The place "within the veil"- the most holy place - was regarded as God’ s special abode - where he dwelt by the visible symbol of his presence. That holy place was emblematic of heaven; and the idea here is, that the hope of the Christian enters into heaven itself; it takes hold on the throne of God; it is made firm by being fastened there. It is not the hope of future riches, honors, or pleasures in this life - for such a hope would not keep the soul steady; it is the hope of immortal blessedness and purity in the world beyond.

Barnes: Heb 6:20

Whither - To which most holy place - heaven.

The forerunner - The word used here occurs nowhere else in the New Testament. A "forerunner"- πρόδρομος prodromos - is one who goes before others to prepare the way. The word is applied to light troops sent forward as scouts; Diod. Sic. 17, 17; compare "Wisdom of Solomon"(apoc) 12:8. "Thou didst send wasps, forerunners of thy host, to destroy them by little and little."The meaning here is, that Jesus went first into the heavenly sanctuary. He led the way. He has gone there on our account, to prepare a place for us; Joh 14:3. Having such a friend and advocate there, we should be firm in the hope of eternal life, and amidst the storms and tempests around us, we should be calm.

Made an high priest forever - see the notes on Heb 5:6, Heb 5:10. To illustrate this fact, was the object for which this discussion was introduced, and which had been interrupted by the remarks occurring in this chapter on the danger of apostasy. Having warned them of this danger, and exhorted them to go on to make the highest attainments possible in the divine life, the apostle resumes the discussion respecting Melchizedek, and makes the remarks which he intended to make respecting this remarkable man; see Heb 5:11.

Remarks

1. We should aim at perfection in order that we may have evidence of piety; Heb 6:1. No man can be a Christian who does not do this, or who does not desire to be perfect as God is perfect. No one can be a Christian who is "satisfied"or "contented"to remain in sin; or who would not "prefer"to be made at once as holy as an angel - as the Lord Jesus - as God.

2. We should aim at perfection in order to make great attainments; Heb 6:1. No man makes any great advance in anything, who does not set his standard high. Men usually accomplish about what they expect to accomplish, If a man expects to be a quack physician, he becomes such; if he is satisfied to be a fourth-rate lawyer, he becomes such; if he is willing to be an indifferent mechanic, he advances no higher; if he has no intention or expectation of being a firstrate farmer, he will never become one. If he sincerely aims, however, to excel, he usually accomplishes his object. And it is so in religion. If a man does not intend to be an eminent Christian, he may be certain he never will be. Religion is not produced by chance - any more than fine fruit is, or than a good harvest is. One of the principal reasons why President Edwards became so eminent a Christian, was, that in early life he adopted the following resolution, to which he appears always to have adhered, that "on the supposition that there never was to be but one individual in the world, at any one time, who was properly a complete Christian, in all respects of a right stamp, having Christianity always shining in its true lustre, and appearing excellent and lovely, from whatever part, and under whatever character viewed: Resolved, To act just as I would do, if I strove with all my might to be that one, who should live in my time."Life, by S. E. Dwight, D. D., p. 72.

3. We should aim to acquire as much "knowledge"of religious truth as we possibly can; Heb 6:1-2. True piety is "principle."It is not fancy, or dreaming, or visions, or enthusiasm. It is based on knowledge, and does not go "beyond"that. No man has any more religion than he has "knowledge"of the way of salvation. He cannot force his religion to overstep the bounds of his knowledge; for "ignorance"contributes nothing to devotion. There may be knowledge where there is no piety; but there can be no true religion where there is no knowledge. If, therefore, a Christian wishes to make advances, he must gain a knowledge of the truth. He must understand the great doctrines of his religion. And in like manner, if we wish the next generation to be intelligent and solid Christians, we must train them up to "understand"the Bible.

4. The consequences of the judgment will be eternal; Heb 6:2. No truth is more solemn than this. It is this which makes the prospect of the judgment so awful. If the consequences of the sentence were to continue for a few years, or ages, or centuries only, it would be of much less importance. But who can abide the thought of "eternal judgment?"Of an "eternal sentence?"Here the most fearful and solemn sentence is for a short period. The sentence will soon expire; or it is mitigated by the hope of a change. Pain here is brief. Disgrace, and sorrow, and heaviness of heart, and all the woes that man can inflict, soon come to an end. There is an outer limit of suffering, and no severity of a sentence, no ingenuity of man, can prolong it far. The man disgraced, and whose life is a burden, will soon die. On the cheeks of the solitary prisoner, doomed to the dungeon for life, a "mortal paleness"will soon settle down, and the comforts of an approaching release by death may soothe the anguish of his sad heart.

The rack of torture cheats itself of its own purpose, and the exhausted sufferer is released. "The excess (of grief,) makes it soon mortal."But in the world of future woe the sentence will never expire; and death will never come to relieve the sufferer. I may ask, then, of my reader, Are you prepared for the "eternal"sentence? Are you ready to hear a doom pronounced which can never be changed? Would you be willing to have God judge you just as you are, and pronounce such a sentence as ought to be pronounced now, and have the assurance that it would be eternal? You seek worldly honor. Would you be willing to be doomed "always"to seek that? You aspire after wealth. Would you be willing to be doomed to aspire after that "always?"You seek pleasure - in the frivolous and giddy world. Would you be willing to be doomed "always"to seek after that? You have no religion; perhaps desire to have none. Yet would you be willing to be doomed to be always without religion? You are a stranger to the God that made you. Would you be willing to be sentenced to be "always"a stranger to God? You indulge in passion, pride, envy, sensuality. Would you be willing to be sentenced always to the raging of these passions and lusts? How few are they who would be willing to have an "eternal"sentence passed on them, or to be doomed to pursue their present employments, or to cherish their present opinions for ever! How few who would "dare"to meet a sentence which should be in strict accordance with what was "just,"and which was never to change!

5. With the righteous it should be matter of rejoicing that the judgment is to be eternal; Heb 6:2. They can desire no change of the sentence which will assign them to heaven; and it will be no small part of the joy of the heavenly world, that the results of the judgment will be everlasting. There will be no further trial; no reversing of the sentence; no withdrawing of the crown of glory. The righteous are the only ones who have not reason to dread a "just eternal sentence;"and they will rejoice when the time shall come which will fix their doom forever.

6. We should dread apostasy from the true religion; Heb 6:4. We should habitually feel that if we should deny our Lord, and reject his religion, there would be no hope. The die would be cast; and we must then perish for ever. By this solemn consideration God intends to preserve his people, and it is a consideration which has been so effectual that there is not the least reason to suppose that anyone who has ever had any true religion, has fallen away and perished. Many have been "almost"Christians, and have then turned back to perdition Mat 7:2, Mat 7:23; Act 26:28, but there is no reason to suppose that any who have been true Christians have thus apostatized and been lost. Yet Christians are not kept without watchfulness; they cannot be kept without the most sincere and constant endeavors to preserve themselves from failing.

7. If the sin of apostasy is so great, then every approach to it is dangerous; and then every sin should be avoided. He that habitually indulges in sin "cannot"be a Christian; and every sin which a sincere Christian commits should be measured by the guilt which "would"exist should it become final, and should he wholly fall away. No man can indulge in sin and be safe; and no professed Christian who finds himself disposed to indulge in sin, should cherish the expectation of reaching heaven; Heb 6:4-6.

8. It is a matter of devout gratitude that God "has"kept all his true people from apostasy; Heb 6:4-6. If it is true that no one who has been regenerated has ever fallen away; if the means which God has used have been effectual in a world so full of temptations, and when we have hearts so prone to evil; and if it is the intention of God to keep all to eternal salvation who are truly converted, then it should be to us a subject of devout thankfulness and of encouragement. In view of this, we should admire the wisdom of the plan which thus secures salvation; we should look to him with the firm assurance that he "will keep"what we have committed to him to the final day.

9. We should improve the privileges which we enjoy so as to receive a blessing from God; Heb 6:7-8. It is desirable that a farm should be well cultivated so as not to be overrun with briars and thorns; desirable that it should produce an abundant harvest, and not exhibit mere barrenness and desolation. Yet, alas, there are many professing Christians who resemble such a field of thorns, and such a scene of desolation. They produce no fruits of righteousness; they do nothing to extend the kingdom of the Redeemer! What can such expect but the "curse"of God? What can the end of such be but to be "burned?"

10. God will not fail to reward his faithful people; Heb 6:10. What we have done in his service, and with a sincere desire to promote his glory, unworthy of his notice as it may seem to us to be, he will not fail to reward. It may be unobserved or forgotten by the world; nay, it may pass out of our own recollection, but it will never fail from the mind of God. Whether it be "two mites"contributed to his cause, or a "cup of cold water given to a disciple,"or a life consecrated to his service, it will be alike remembered. What encouragement there is, therefore, to labor in the promotion of his glory, and to do all we can for the advancement of his kingdom!

11. Let us follow those who have inherited the promises; Heb 6:12. They are worthy examples. When from their lofty seats in heaven they look back on the journey of life, though to them attended with many trials, they never regret the "faith and patience"by which they were enabled to persevere. We have most illustrious examples to imitate. They are numerous as the drops of dew, and bright as the star of the morning. It is an honor to tread in the footsteps of the holy men who have inherited the promises; an honor to feel that we are walking in the same path, and are reaching out the hand to the same crown.

12. It is the privilege of those who are truly the children of God to enjoy strong consolation; Heb 6:13-18. Their hope is based on what cannot fail. God cannot lie. And when we have evidence that he has promised us eternal life, we may open our hearts to the full influence of Christian consolation. It may be asked, perhaps, how we may have that evidence? Will God speak to us from heaven and assure us that we are his children? Will he reveal our names as written in his book? Will he come to us in the night watches and address us by name as his? I answer, No. None of these things are we to expect. But if we have evidence that we have true repentance, and sincere faith in the Redeemer; if we love holiness and desire to lead a pure life; if we delight in the Bible and in the people of God, then we may regard him as addressing us in the promises and oaths of his word, and assuring us of salvation. These promises belong to us, and we may apply them to ourselves. And if we have evidence that God "promises"us eternal life, why should we doubt? We may feel that we are unworthy; our consciences may reproach us for the errors and follies of our past lives; but on the unchanging word and oath of God we may rely, and there we may feel secure.

13. How invaluable is the Christian hope! Heb 6:19. To us it is like the anchor to a vessel in a storm. We are sailing along the voyage of life. We are exposed to breakers, and tempests. Our bark is liable to be tossed about, or to be shipwrecked. In the agitations and troubles of life, how much we need some anchor of the soul; something that shall make us calm and serene! Such an anchor is found in the hope of the gospel. While that hope is firm we need fear nothing. All is then safe, and we may look calmly on, assured that we shall ride out the storm, and come at last safely into the haven of peace. Happy they who have fled for refuge to the faith of the gospel; whose hope like a steady anchor has entered into heaven and binds the soul to the throne of God; whose confidence in the Redeemer is unshaken in all the storms of life, and who have the assurance that when the tempest shall have beaten upon them a little longer they will be admitted to a haven of rest, where storms and tempests are forever unknown. With such a hope we may well bear the trials of this life for the few days appointed to us on earth - for what are the longest trials here compared with that eternal rest which remains for all who love God in a brighter world?

Poole: Heb 6:11

And we desire that every one of you do show the same diligence: having thus commended them, to show he did not flatter them in it, he discovereth what was wanting in them, and introduceth it with the particle But, we desire you; epiyumoumen properly signifieth the inward affection and strong desire of heart that the apostle had of their further profit. The Spirit lusted in him for this, Gal 5:17 , which was not only convenient for them, but necessary for their perfection. And this desire of his was not for all promiscuously, but that each single person who was a lover of God and his saints, should use all means diligently, as they had in degree done before, to have this perfected to the end of their life, 2Pe 1:5-10 . It is an earnest agitation and hastening of spirit within, and a demonstrative discovery of the same without to the utmost, Rom 2:7 .

To the full assurance of hope unto the end their souls with full sails constantly making out after this most certain and full assurance of faith, to the excluding of every doubtful thought of the truth of God and his promises, and of hope, shutting out all wavering, unsettledness, or impatience in waiting for the accomplishment of the good, which is secured by the merit and intercession of Christ, the purpose, promise, and oath of God to them, Heb 10:22,23 ; compare Rom 4:21 Col 1:24 .

Hope here is not synonymous with faith, yet its certain concomitant; and is a vehement desire and longing after, with a patient expectation of, what is possible and sure to be enjoyed, because God hath promised and sworn it; though it be at never so great a distance, yet to be communicated by him to his in his best time, Heb 11:1 ; compare Rom 4:13 Tit 1:2 1Pe 1:3,13,21 . This Christian diligence must continue to the end of their own days, and the perfection of their grace in glory, until they come unto the entire possession of what they believed, hoped for, and were fully assured of, Rom 6:22 1Pe 1:9,13 .

Poole: Heb 6:12

That ye be not slothful: if you will be diligent, away with sloth: you are inclined to it, Heb 5:11 , and though you be quick in affection, yet slow in understanding the mysteries of God; and though you have laboured, yet not with that intense labour to which he here presseth them, even to an utter abolition of all the degrees of sloth.

But followers of themmimhtai , strictly, imitators, in diligence and pains-taking, of the believers who have performed this duty before you.

Who through faith and patience inherit the promises: in their graces imitate them, as in faith, by which they rested on, as credited, God’ s promises revealed to them of things invisible, excellent, and distant, and which by no creature power but only God’ s could be attained, Heb 11:1,9,10,16 13:7 . In patience, because the things promised are future, and at a great distance from them, waiting for them, suffering many evils from many, passing through fire and water, Isa 43:2 , and staying God’ s leisure to obtain them, Heb 10:36 12:1 Rom 15:4,5 Jas 1:3 . Those they were to imitate, were heirs of blessed promises, Heb 6:14 , of spiritual blessings in Christ, the blessed Seed, in whom themselves and all nations were to be blessed, Gen 22:18 . It may be queried: How did Abraham inherit the promises, when he did not receive them, as is testified, Heb 11:13 ? This is certain as to the promises of spiritual saving, and universal concernment to them, as of justification, sanctification, adoption, and salvation by Jesus Christ; these they received, as is evident, Heb 11:10,14,16 Ro 4:8-25 : such promises as were of special consideration and reserved to a set time, as the possession of Canaan, and Christ’ s incarnation, Joh 8:56 . These they did not receive, though they saw them sure to their seed by faith, but for salvation, and glory, and heaven, carried in the covenant of grace, they did personally enjoy; of the others they were heirs as given by God to them.

Poole: Heb 6:13

For when God made promise to Abraham : for is a confirmation by instance, that faith and patience had made some to inherit the promises, as Abraham, and what was influencing of him in the exercising them, viz. God’ s promise and oath. God Almighty, who was as able to perform as to make a promise, Gen 17:1 , having made a promise to Abraham the father of believers, that he wonld communicate some temporal and spiritual good, which by it he gave him a right to, and bound himself to perform, which summarily was Christ the Redeemer to be of his seed, and Isaac his immediate seed to be a type of him; this promise at the offering up of his son Isaac God confirms to him by oath.

Because he could swear by no greater: an oath is to be made by the greatest, who is able to make good all, and to judge after his will; by nothing under or beneath God must there be any swearing.

He sware by himself as the best and greatest, Jehovah himself confirming that which was evident and certain by that which was most so: a strange condescension of God the Son, the Angel of the covenant, to a creature, to lift up his hand to eternity, and to lay it on the altar of his infinite and unchangeable being, to pawn and pledge his Deity, that he might give the highest assurance; and is willing that it shall be forfeited and lost, if Abraham fall short of what he hath promised to him: see the oath, Gen 22:15-18 ; an oath confirming the covenant of grace to all believers as firmly as to Abraham.

Poole: Heb 6:14

Here is laid down the form and matter of God’ s oath: the form, in Gen 22:16 , is implied in the particle yk in this text well rendered surely, Heb 3:11 . The other defective expressions are forms of swearing, as if, except, unless; but here it is positive, surely, or verily, which Christ frequently useth; it is a vehement assertion of what he saith. The whole matter of God’ s oath is not repeated, but the substance and comprehensive part of it, which made for the apostle’ s purpose here. By blessing, in the Hebrew manner of expressing, is carried the abundance and certainty of all that temporal and spiritual good, which he would convey unto him in and through the blessed and promised Seed, our Lord Jesus Christ, with the multiplicity, abundance, and certainty of the seed natural, and believing, to whom he should be related as a Father through Christ, as is evident, Gen 22:16-18 ; and all this so uttered, as if God could not express how much he loved him.

Poole: Heb 6:15

And so, after he had patiently endured: Abraham’ s carriage was suitable to this sworn promise, his soul did patiently wait for it full thirty years, enduring and suffering many temptations about it; yet he overcame all, and continued firm in the covenant to the end; his faith extended his soul in a patient expectation of its accomplishment, without doubting or murmuring, knowing God would fulfil it in the best time: he was a long-breathed believer, Joh 8:56 Rom 4:20,21 Jas 1:2,3 .

He obtained the promise he did not fall short of any piece of the promise, but fully possessed it at last, both in Isaac, the type of the blessed Seed, and the Messiah himself, as to all the spiritual and eternal good promised in him and by him in the heavenly Canaan, Mat 22:32 .

Poole: Heb 6:16

For men verily swear by the greater : for here is only narrative, introducing the amplification of the argument drawn from God’ s promise and oath, for the quickening those and all believers to make out after the full assurance of hope, the promise and oath of God concerning them as well as Abraham. That since men’ s oaths procure credit, and put an end to doubts, strife, and contradiction amongst them; much more should God’ s oath put an end to doubts and gainsayings of creatures, and make them to give faith to him: men are not inventors and authors of this ordinance of swearing, but subject to God’ s precept requiring this from them, and in this special part of God’ s worship instituted by him, they ought to swear justly and according to his will; and swear they must by God only, who knows the intentions and secrets of the heart, and who is absolutely greater than all; the omniscient, omnipresent, omnipotent, and sovereign Lord of all persons, who knows false swearers, and inflicts on them not only temporal but eternal punishments. The swearing by any other, God rebukes, Deu 6:13 Jer 4:2 .

And an oath for confirmation is to them an end of all strife: and in this special part of God’ s worship, God is called in as a co-witness of the truth of what is sworn, and as a judge and avenger of it, if it be otherwise: and so the oath becomes a confirmation of faith and confidence of men one in another, and of love accompanying the same; so that if strife, doubt, suspicion, or jealousy arise among them about either words or deeds, which are not known to those who doubt, and cannot be cleared by sense or reason, or any other way but by a testimony of some person who knows them, which being insufficient of itself, he calls in God by an oath as co-witness, with whom it is supposed he would not break his interest, nor invocate him against himself, by declaring what is false: on this all strife and contradiction is to be decided among men, and to cease, and so the controversy to be determined.

Poole: Heb 6:17

The apostle having stated the nature of an oath in the antecedent, subjoins and applies it in a consequent, in which he shows that God sware to this end, that his own counsel might appear to be immutable, and the consolation of believers greater.

Wherein God, willing more abundantly to showEn w , in which matter or case, viz. God’ s act of promise and oath to Abraham, it was not limited to his person, but to all his believing seed, Rom 4:23,24 . Out of his own mere grace and free-will, his goodness and affection to them, without any consideration in them moving him; but his free, unexpected, as undeserved mercy, did first reveal, then promise, then swear. What more could he do? How liberal and abundant is his love in these overflowing discoveries of it! So to reveal and make known his gracious thoughts, making them manifest, perspicuous, and glorious, when none was privy to them, nor could reveal them, but himself.

Unto the heirs of promise the seed of Abraham’ s faith, all true believers, whom God had made children and heirs by promise, as Isaac, Gal 3:22,26,29 4:26-28 ; joint-heirs with Christ, Rom 8:17 . These alone did God intend to secure, and make certain of their salvation.

The immutability of his counsel: God’ s unchangeableness in his will and decree, as in himself, excludes all hesitation, alteration, or transposition of what it was from eternity; God did never, will never, change one iota or tittle of his eternal will and decree of saving, perfecting, and gathering into one penitent believers, by the promised Seed Jesus Christ; which he did reveal to the world, and without which manifestation a believer could have no comfort, and without its immutability, not any lasting and permanent comfort.

Confirmed it by an oath: emesiteusen is proper for a mediator, one who cometh in between two parties as a surety; and so is justly applicable to God the Son, who interposeth between God the Father promising, and believers to whom the promise is made as heirs, as a Surety engaging to see his Father’ s promise made good to his seed; and therefore confirms it to them with an oath, that they might know the promise was immutable, and should be punctually fulfilled; by which means he removes all doubts, fears, and jealousies about it from them. If they will believe men who swear, how much more ought they to do so, and rest satisfied, with the oath of the Mediator!

Poole: Heb 6:18

That by two immutable things: another end of the Mediator’ s oath is here added, God’ s oath and a promise spoken to before, which are firm and stedfast to eternity; heaven and earth may pass away, but they cannot.

In which it was impossible for God to lie i.e. to cease to be himself, for essential truth to become a lie is impossible, it is utterly inconsistent with his nature. He is incapable to deceive, or speak against his mind, Num 23:19 1Sa 15:29 Psa 89:35 Tit 1:2 ; and it is as impossible for him to violate his promise or oath.

We might have a strong consolation such as will vanquish all doubts, fears, jealousies, sorrows, distractions, putting the heart into a quiet, peaceful, settled frame, and stablishing it in it, whatsoever temptations, trials, or persecutions it may meet with from without or within to perplex it.

Who have fled for refuge to lay hold upon the hope set before us: but it is the heart of a persevering believer, not of common professors, which is so strongly settled and comforted by them; such who flee to take hold of them; having cleared their right to them, and possessing their souls of them by faith, so to hold fast, as who would no more leave, than Joab would the horns of the altar, being a far greater security than it, or any city of refuge whatsoever; retreating to, and keeping in, this strong hold, nothing can interrupt their comfort. or hurt them, Job 13:15,16 Pr 18:10 .

The hope set before them is that eternal, good, and blessed state which is reserved in heaven for believers, the object of their hope set out to their view and prosecution as a prize in the promise, 1Pe 1:3,4 ; by a metonymy of the effect for the cause, hope and good hoped for are joined together for our pursuit.

Poole: Heb 6:19

Which hope we have as an anchor of the soul, both sure and stedfast : which, taketh in both the good hoped for, and the grace and act itself of hope exercised about it; which grace is by a metaphor set out to be to the soul what an anchor is to ships in a tempest, when tossed with gusts, and storms, and billows of thoughts rolling one upon another to the oversetting of it; this hope stayeth, strengthens, settleth it, even the hope and certainty of eternal rest and happiness secured to them by the promise and oath of God. This hope is safe and firm efficiently, and makes the soul, in the midst of all the threatening temptations from a tempestuons world, safe, because fastened on God’ s promise; and firm, because strengthened by God’ s oath, which will hold out all tempests.

And which entereth into that within the veil: this hope, like an anchor, is firmly placed, hath wrought itself into the best holdfast, even the innermost part of the veil.

The veil was that in the tabernacle and temple which separated the holy place from the holy of holiest. This typical veil was rent at the death of Christ, and the holy of holiest in heaven, the truth of that type, was then laid open unto all believers, whether Jews or Gentiles: compare Heb 9:24 10:19-21 . Here it is that the anchor of the Christian’ s hope is fastened; this sure harbour, where no tempest can reach or loosen it, but into which their souls, after all their tossings in the tempestuous ocean of this world, by the hurricanes of temptations, which made them quiver again, shall be over, will enter with a full gale, and enjoy that rest and blessedness for ever, which they had by God’ s promise and oath, on which they relied, secured to them: see Col 1:5 1Pe 1:3-9 .

Poole: Heb 6:20

Whither the forerunner is for us entered: this heaven is actually possessed for us already by a harbinger, who came at his Father’ s word to fit and prepare us for it, and then again returned in our nature, and as our Head and Representative he hath entered, made the way open, and paved the coast for us thither, and made it plain and safe; and having taken real and full possession, is making ready our mansions; and when he hath completed his work in us, will come and take and carry us thither, and put us into the full possession of it in our persons, Heb 9:24 Joh 14:2-4 .

Even Jesus, made an High Priest for ever after the order of Melchisedec: he describeth the forerunner to be God the Son incarnate, the Saviour of believers, he that will keep them safe for it, and set them safe in it. Their Jesus, who as to his office is the great gospel High Priest, had fulfilled his type, and put an end to it by his entering within the veil into the holy of holiest in heaven, being constituted by his Father a royal High Priest, superior to all other orders and persons, a High Priest for ever after the order of Melchisedec, mentioned before, Heb 5:10 , where the Spirit begun a digression, and having here ended it, repeats the description of it again, as the thing to be immediately handled and pursued, as he doth in the next chapter.

PBC: Heb 6:11

See PB: Ps 77:1

PBC: Heb 6:17

See PB: Ro 8:30

PBC: Heb 6:18

See Philpot: AN IMMUTABLE GOD AND A STRONG CONSOLATION

Haydock: Heb 6:11

[BIBLIOGRAPHY]

Ad expletionem spei usque ad finem, Greek: pros ten pleorophorian. See the signification of this word, Luke i. 1.

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Haydock: Heb 6:13

For God promising to Abraham, to bless all nations in his seed; i.e. by the coming of Christ, swore by himself, having no greater to swear by, &c. He shews them how certain they may be of eternal happiness, unless they be slothful. First, it is God himself, who hath promised to make them happy. Secondly, he promised it with an oath; and these are two unchangeable things in God, who cannot lie. And the oath was: unless blessing, I will bless thee, &c. The sense is, unless I give thee great blessings, let me not be esteemed the true God. By this God hath given the strongest consolation to us, who have fled from the imperfect works of the former law of Moses, by believing and hoping in Christ. This hope is as a sure and firm anchor of our souls, amidst all persecutions and dangers, which will make us enter in, even within the veil, as it were into that part of the temple called the holy of holies, which was a figure of heaven, into which Christ Jesus himself entered first, by his glorious ascension after his sufferings. He entered as our high priest, and to prepare us there a place. (Witham)

Gill: Heb 6:11

And we desire that everyone of you do show the same diligence,.... In the constant exercise of the graces of faith and love, and in ministering to the necessities of the saints: there is a spiritual labour, diligence, and industry to be used by the saints; and former diligence is a motive to future; and is a means of attaining to full assurance, as appears by what follows; and this is to be shown for the glory of God, for the evidence of the above graces, and for an example and encouragement to other saints: and the persons addressed being "everyone", this shows the apostle's impartiality in his exhortations, and served to remove all groundless suspicions in particular persons; and the manner of his addressing them shows his hearty concern for their welfare, his mildness and gentleness towards them, and his design to encourage them to go forward; and that his exhortation might have the greater weight, he uses the plural "we"; and this exhortation, put in this form, moreover shows that what he had said before had no tendency in some things to encourage despair, or in others carelessness and indolence: and what he had in view in the whole was, that they might arrive

to the full assurance of hope unto the end; not only that they might keep up an hope, but attain to the full assurance of it; as to interest in the love and grace of God; in the covenant of grace, its blessings and promises; in God, as a covenant God and Father; in Christ, as a Saviour and Redeemer; and as to the truth of the work of grace upon their souls, and their right and meetness for the possession of eternal glory and happiness: the phrase, "unto the end", may either respect the continuance of the grace of assurance; or refer to the showing forth of their diligence and industry in ministering to the saints, as they had done, to the end of their lives.

Gill: Heb 6:12

That ye be not slothful,.... With respect to hearing the word, and attendance on every ordinance; with respect to the use of means for the increase of knowledge, faith, and hope; and with respect to ministering to the saints; but on the contrary, should take every opportunity of improvement and doing good:

but followers of them who through faith and patience inherit the promises; or things promised; not the land of Canaan, nor the coming of the Messiah; but either grace and salvation by Christ; or eternal Life, which is expressed by a promise, to show that it is not by any works, or merits of men; that it is wholly of grace, and shall certainly be enjoyed: and it is expressed in the plural number, "promises", because it is the grand promise, which is inclusive of all others; and because it has been given out at various times, and in different manners: and the possession of it being signified by "inheriting", it shows that this is their Father's gift and legacy, which they have as children; and which comes to them through the death of Christ, and of which the Spirit is the seal; and comes not by works of righteousness done by them: and the means through which saints that are gone before are come to the enjoyment of this happiness, are "faith and patience"; not that "faith" is the cause of, or what gives right to the inheritance, but it designs a course and walk of believing, at the end of which, saints come to glory; and faith is connected with salvation, and salvation with that; and through faith believers are preserved unto it: and "patience" is joined with faith, as a fruit and evidence of it; and supposes troubles which are patiently endured before men come to the possession of the inheritance: now the apostle exhorts these Hebrews to be followers and imitators of such, in diligence, faith, and patience, when they need not doubt of inheriting the same promised blessedness they do.

Gill: Heb 6:13

For when God made promise to Abraham,.... The apostle proposes Abraham as a pattern, because he was the father of these Hebrews, and of all believers; and because they were interested in the promise made to him, and had a right to the same blessing with him; and because he was remarkable for his faith and patience: the promise made to him is not that in Gen 12:1 nor that in Gen 15:1 but that in Gen 22:16 for that only had an oath annexed to it: and this was made by Jesus Christ, there called the Angel of the Lord, and here God; and who is truly and properly so; and than whom there is none greater; and who elsewhere, as here, is said to swear by himself, Isa 45:23 as follows:

because he could swear by no greater, he sware by himself; swearing is ascribed to a divine person after the manner of men, and in condescension to them; and who is never introduced swearing, but in matters of moment and of great importance; the note of Philo the Jew ⁿ on the passage in Gen 22:16 from whence the following words are cited, is worthy of observation, being very near the apostle's words;

"well does he (God) confirm the promise with an oath, and with an oath that becomes God; for you see that God does not swear by another, for nothing is better than himself, but by himself, who is the best of all; but some have suggested as if it was inconvenient to swear, for an oath is taken for the sake of faith; but God alone is faithful, &c.''

Gill: Heb 6:14

Saying, surely blessing I will bless thee,.... Which is expressive of the certainty of the blessings; the reality and substantiality of them; the abundance of them, and the continuance of the same: and of this nature are all spiritual blessings; as to be chosen of God; to have God to be a covenant God and Father; to be justified, pardoned, adopted, and sanctified, and so have a right and title to eternal happiness:

and multiplying I will multiply thee; meaning both in his natural and spiritual seed, which has had its accomplishment.

Gill: Heb 6:15

And so, after he had patiently endured,.... He waited long for a son, from whom the Messiah was to spring, after he had had the promise of one; and he endured many afflictions with patience, in his journeys from place to place, throughout his life to the end:

he obtained the promise; he was greatly blessed in temporal things; he lived to see the son of the promise, and his sons; he saw the day of Christ by faith, and now inherits the heavenly glory, which is the thing chiefly designed.

Gill: Heb 6:16

For men verily swear by the greater,.... These words contain a reason why God swore by himself, and why his promises, having an oath annexed to them, ought to be believed. Men when they swear, they swear by the greater; not by themselves, as God does, because there is one greater than they; not by any of the creatures on earth, nor by the angels in heaven, but by God; because he is the God of truth, the searcher of hearts, and who can take vengeance on perjurers: and an oath may lawfully be taken, when it is truth that is sworn to, and is just and good; and in cases of weight and moment; and in what is possible and right to perform; and when it is done with deliberation, in the fear of God, with a view to his glory, and the good of men: for an oath is of a moral nature, what God has commanded, and he himself has taken; it has been used by Christ, and by the saints of the Old and New Testament; and is prophesied of the New Testament saints, as what they should practise; and is a part of religious worship:

and an oath for confirmation is to them an end of all strife; it is used to confirm things that are doubtful, and in dispute; and to put an end to strife and contention; so Philo ^o the Jew says,

"by an oath things doubtful are determined, and things uncertain are confirmed, and what were not believed receive credit.''

The manner in which an oath was taken among the Jews, to which, the apostle writing to such, must be thought to have respect, was this;

"he that swore took the book of the law in his hand, and he stood and swore by the name (of God), or by his surnames; and the judges did not suffer anyone to swear but in the holy tongue; and thus he said, behold I swear by the God of Israel, by him whose name is merciful and gracious, that I do not owe this man anything ^p.''

The Hebrew word שבעה, used for an oath, is of the root שבע, which signifies to "fill, satiate, satisfy": for an oath being taken about matters in controversy, not clear but doubtful give content unto and satisfy the minds of men; and the same word also signifies "seven", a number of fulness and perfection; an oath being for the perfecting and finishing an affair in debate; agreeably, when covenants were made by oaths, seven witnesses were used, Gen 21:28 and Herodotus says ^q as Cocceius ^r observes, that the Arabians, when they swore at making covenants, anointed the stones with blood.

Gill: Heb 6:17

Wherein God, willing,.... Or "wherefore", as the Syriac and Ethiopic versions render it; that is, whereas an oath is used among men to confirm anything that might be doubted; therefore God, in condescension to the weakness of men, made use of one; being very desirous and determined,

more abundantly to show unto the heirs of promise the immutability of his counsel; by which is meant, not the Gospel nor the ordinances of it, though these are sometimes called the counsel of God; but the decree of God, concerning the salvation of his people by Jesus Christ, which is immutable; as appears from the unchangeableness of his nature, the sovereignty of his will, the unsearchableness of his wisdom, the omnipotence of his arm, and the unconditionality of the thing decreed, and from that and the purpose of it being in Christ: and the immutability of this, God was willing to show "more abundantly" than in other purposes, though all God's purposes are unchangeable; or than had been shown to the Old Testament saints; and more than was necessary, had it not been for man's weakness: even to "the heirs of promise"; not any earthly temporal promise, but the promise of grace and glory; the promise of eternal life; the heirs of which are not only Abraham, Isaac, and Jacob, or God's elect among the Jews, but all that are Christ's; who are justified by his righteousness, believe in him, and are the children of God; for as many as are such are heirs of eternal glory, and of the promise of it: and that the unchangeableness of God's purpose in saving them by Christ might be manifest to them, and be out of all doubt, he "confirmed it by an oath"; his counsel and purpose; he not only determined in his mind that he would save them, and promised it in his covenant; but he also, to confirm it the more to the persons concerned in it, if possible, annexed his oath to it; or "he interposed or acted the part of a Mediator by an oath"; which some refer to Christ's mediation between God and Abraham, when he swore unto him, as before observed; but rather it expresses the interposition of the oath between God's purpose and promise, and man's weakness: God did as it were bind himself by his oath, or lay himself under obligation, or become a surety, for the fulfilment of his purpose and promise; which shows the super-abounding grace of God, the weakness of man, and what reason the heirs of promise have to believe.

Gill: Heb 6:18

That by two immutable things,.... God's counsel and oath, which never change and alter, and from which he never varies:

in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Tit 1:2

we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have

strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath:

who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Jos 20:7 and the situation of them, according to the Jews ^s, was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, מקלט מקלט, "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits ^t; and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew ^u makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added ^w. There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:

to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.

Gill: Heb 6:19

Which hope we have as an anchor of the soul,.... This world is as a sea; the church in it, and so every believer, is as a ship; the port that is bound unto is heaven; Christ is the pilot, and hope is the anchor: an anchor is cast on a bottom, out of sight; and when the ship is in a calm, or in danger of a rock, or near the shore; but is of no service without a cable: and when cast aright, keeps the ship steady: so hope is cast on Christ; whence he is often called hope itself, because he is the ground and foundation of it, and who is at present unseen to bodily eyes; and the anchor of hope without the cable of faith is of little service; but being cast aright on Christ, keeps the soul steady and immovable: in some things there is a difference between hope and an anchor; an anchor is not of so much use in tempests as in a calm, but hope is; the cable may be cut or broke, and so the anchor be useless, but so it cannot be with faith and hope; when the ship is at anchor, it does not move forward, but it is not so with the soul, when hope is in exercise; the anchor of hope is not cast on anything below, but above; and here it is called the anchor of the soul, to distinguish it from any other, and to show the peculiar benefit of it to the soul. Pythagoras makes use of the same metaphor ^x;

"riches (he says) are a weak anchor, glory: is yet weaker; the body likewise; principalities, honours, all these are weak and without strength; what then are strong anchors? prudence, magnanimity, fortitude; these no tempest shakes.''

But these philosophical moral virtues are not to be compared with the Christian's grace of hope, which is

both sure and steadfast; it is in itself a grace firm and stable; it is permanent and can never be lost: and it is still more sure and steadfast, by virtue of what it is fixed upon, the person, blood, and righteousness of Christ; and by the immutability, faithfulness, and power of God it is concerned with; and through the aboundings and discoveries of divine love, grace, and mercy; and from the instances of grace to the vilest of sinners:

and which entereth into that within the vail; the holy of holies, heaven itself; in allusion to the vail which divided between the holy and the holy of holies: the things within the vail, or in heaven, which hope entering into fixes upon, are the person of Christ, who is entered there, and appears in the presence of God for his people; his blood which he has carried along with him, and by which he is entered there; his justifying righteousness, by which the law is fulfilled, the two tables of stone in the ark of the testimony; the sweet incense of his mediation, which is continually offered up by him; the mercy seat, or throne of grace, on which Jehovah sits as the God of grace; and all the glories of heaven; all which hope is concerned with, and receives strength and rigour from: and their being within the vail, is expressive of their hiddenness and invisibility at present, and of their safety and security, as well as of their sacredness; and this shows a difference between the hope of believers and others, whose hope fixes upon things short of these; and likewise the great privilege of a believer, who being made a priest unto God, has liberty and boldness to enter into the holiest of all. The Jews ^y speak of a vail in the world to come, which some are worthy to enter into.

Gill: Heb 6:20

Whither the forerunner is for us entered, even Jesus,.... Christ was a runner; he had a race to run, which lay in going about to heal diseases, in preaching the Gospel, in obeying the law, and in suffering death for his people; which race was run by him with great swiftness, strength, and courage, with patience, cheerfulness, and joy, and is now ended; as appears from the accomplishment of salvation, from his entrance into heaven, and session at the right hand of God; from the glorification of his human nature, and its everlasting freedom from the dominion of death: and this race is run out, as a "forerunner"; Christ is the most excellent runner; there is none like him; there is none that can come up to him; he has out ran and exceeded all others; he has performed in the best manner; he has run out his race first, and has entered into heaven first by his own blood; and he has cleared the way thither, and opened the gates of heaven for his people; and is a guide and pattern for them to follow: and he is the forerunner for them, as well as entered for them; for he was born, and he lived, and died for them, for their good and service; and he is entered into heaven for them, as man and Mediator, and as their high priest; where he represents their persons, appears and intercedes for them, takes care of their affairs, and presents their services; prepares mansions of glory for them, and takes possession of heaven in their name, and opens the way for them to follow him thither; all which gives great encouragement to hope to enter now, where Jesus is: who is

made an high priest for ever after the order of Melchisedec; see Heb 5:6. This is repeated here, to lead on to what the apostle had to say concerning Melchizedek in the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 6:12

¹ tn Or “dull.”

NET Notes: Heb 6:14

¹ tn Grk “in blessing I will bless you and in multiplying I will multiply you,” the Greek form of a Hebrew idiom showing intensity.

sn A quotation from Gen 22:17.

NET Notes: Heb 6:15

¹ tn Grk “he”; in the translation the referent (Abraham) has been specified for clarity.

NET Notes: Heb 6:16

¹ tn The plural Greek term ἄνθρωποι (anqrwpoi) is used here in a generic sense, referring to both men and women, and is thus translated “people.”

² tn Grk “by something greater”; the rest of the comparison (“than themselves”) is implied.

³ tn Grk “the oath for confirmation is an end of all dispute.”

NET Notes: Heb 6:17

¹ tn Grk “in which.”

² tn Or “immutable” (here and in v. 18); Grk “the unchangeableness of his purpose.”

NET Notes: Heb 6:18

¹ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

NET Notes: Heb 6:19

¹ sn The curtain refers to the veil or drape in the temple that separated the holy place from the holy of holies.

NET Notes: Heb 6:20

¹ sn A quotation from Ps 110:4, picked up again from Heb 5:6, 10.

Geneva Bible: Heb 6:12

^{( 6 )} That ye be not slothful, but followers of them who through faith and patience inherit the promises.

^{( 6 )} He shows in these verses that they need to go forward constantly, for their own good: that is, of charity, and patience; and lest any man should object and say that these things are impossible to do, he asks them to consider the examples of their ancestors and to follow them.

Geneva Bible: Heb 6:13

^{( 7 )} For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

^{( 7 )} Another encouragement, to push them onward because the hope of the inheritance is certain, if we continue to the end, for God has not only promised it, but also promised it with an oath.

Geneva Bible: Heb 6:14

Saying, Surely ^{( e )} blessing I will bless thee, and multiplying I will multiply thee.

^{( e )} I will heap many benefits on you.

Geneva Bible: Heb 6:17

Wherein God, willing more ^{( f )} abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed [it] by an oath:

^{( f )} More than was needed, were it not for the wickedness of men who do not believe God, even though he swears.

Geneva Bible: Heb 6:19

^{( 8 )} Which [hope] we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

^{( 8 )} He compares hope to an anchor because in the same way that an anchor when cast into the bottom of the sea secures the whole ship, so hope also enters even into the very secret places of heaven. He makes mention of the sanctuary, alluding to the old tabernacle and by this returns to the comparison of the priesthood of Christ with the Levitical priesthood.

Geneva Bible: Heb 6:20

^{( 9 )} Whither the forerunner is for us entered, [even] Jesus, made an high priest for ever after the order of Melchisedec.

^{( 9 )} He repeats David's words, in which all those comparisons that he mentioned before are signified, as he declares in all the next chapter.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 6:1-20

1 He exhorts not to fall back from the faith;

11 but to be stedfast,

12 diligent, and patient to wait upon God;

13 because God is most sure in his promise.

Combined Bible: Heb 6:9-11

Christians Described   

(Heb. 6:9-11)   

The passage which is to be before us is in strong and blessed contrast from what we found in verses 4-6. There we beheld a class of people highly favored, blest with grand external privileges, richly gifted, and wrought upon by the Holy Spirit. There we see the faculties of the natural man’ s soul wound up to their highest pitch: the conscience searched, the understanding enlightened, the affections drawn out, and the will moved to action. There we have described the character of a class which constitutes a very large proportion of those who profess the name of Christ. Yet, though they have never been born again, though they are unsaved, though their end is destruction, nevertheless, it is by no means an easy matter for a real child of God to identify them. Oftentimes their head-knowledge of the truth, their zeal for religion, their moral qualities, put him to shame. Still, if he weigh them in the balances of the sanctuary, they will be found wanting.  

The careful reader of the four Gospels, will discover that in the days of His flesh, the Lord Jesus healed those concerning whom nothing is recorded of their faith. The blessings which He dispensed were not restricted to His disciples. Temporal mercies were bestowed upon natural men as well as upon spiritual. And, be it carefully noted, this was something more, something in addition to, the providential goodness of the Creator, which is extended to all of Adam’ s race: "He maketh His sun to rise, on the evil and on the good, and sendeth rain on the just and on the unjust" (Matthew 5:45). Rather did those gracious acts of Christ unto the unbelieving, foreshadow that which we designated in the preceding article, the inferior operations of His Spirit. On a few Christ bestowed spiritual blessings, saving mercies; to others, He imparted temporal blessings, mercies which came short of saving their recipients.  

In our last article we made reference to James 1:17: "Every good gift and every perfect gift is from above". We believe that, in keeping with the character, theme and purpose of that epistle, those words have reference to two distinct classes of gifts, for two different classes of people: the "good" referring to those bestowed, under Gospel-ministry on the non-elect; the "perfect" imparted to God’ s own people. A scripture which we believe supplies strong corroboration of this is found in Psalm 68:18. There, in a Messianic prophecy concerning the ascension of Christ, we read, "Thou hast received gifts for men; yea, for the rebellious also": gifts are bestowed by Christ on two distinct classes. It is to be particularly observed that a part of this verse is quoted by the Spirit in Ephesians 4:8; part of it we say, for its closing words, "the rebellious also" are there omitted. And why? Because in Ephesians it is the elect of God (see Hebrews 1:3, 4 etc.) who are in view. Yet, in addition to them, Christ has received "gifts" for the "rebellious also"; that is, for the non-elect too.  

Few indeed have perceived that there is a double work of GOD being prosecuted under the ministry of the Gospel. Plain intimation of this is found in the words of Christ in Matthew 22:14, "For many are called, but few chosen." Half of the human race has never heard the Gospel; those who have, are divided into four classes, as Christ has taught us in His parable of the Sower. The "wayside" hearers are those upon whom the preaching of the Gospel produces no effect. The "stony" and the "thorny" ground hearers are they which form a very large percentage of "church members" or who are "in fellowship" with those known as "the Brethren". Of these it is said that they "for a while believe" (Luke 8:13); nor are they unproductive, yet they "bring no fruit to perfection" (Luke 8:14). In them the "enmity" of the carnal mind is, to a considerable extent, subdued; yet it is not vanquished. There is a work of the Spirit upon them, yet it falls short of the new creation. They are "called" but not "chosen".  

Only as due attention is paid to the distinction just noted, are we really able to appreciate the point and meaning of the qualifying language which the Spirit of God has used when speaking of the saving call of God’ s elect. For example, in Romans 8:28, they are denominated the called "according to His purpose", which notes a distinction from others who receive an inferior "call" according to His providence, under the general proclamation of the Gospel. So too in 2 Timothy 1:9 we read of those "called with a holy calling... according to His own purpose and grace", which is the language of discrimination, signifying there are others called yet not with "a holy calling". So again in 1 Peter 5:10, "The God of all grace, who hath called us unto His eternal glory", is in antithesis from the many who are only called unto a temporal righteousness in this world.  

It needs to be very carefully noted that the "us" of the Epistles is frequently used with a far narrower discrimination than from all the rest of the world: very often the "us" is in contrast from the great crowd of lifeless professors which ever surrounds the little handful of God’ s true people— professors which, though spiritually lifeless, are yet to be distinguished from the vast multitudes of non-professors; distinguished by a real work of the Holy Spirit upon them, but still an abortive work. Of this class the Epistle of James has much to say. Concerning them John, in his first Epistle, declares "They went out from us, but they were not of us; for if they had been of us, they would have continued with us" (Heb. 2:19). A work of "calling" must have been wrought upon them, for they had once separated from the world, and united themselves with the true people of God. Moreover, that work of "calling" must have produced such a change in them that they had been accounted real Christians, or otherwise they had not been admitted among such.  

The occasion of Christ’ s uttering those words "For many are called, but few chosen" (Matthew 22:14) is exceedingly solemn and searching. The context records the parable of the wedding-feast of the King’ s Son. First, the invitation to it had been given to the Jews, but they despised it, mistreated God’ s servants, and, in consequence, their city was destroyed. Then God’ s servants are sent forth into the Gentile highways to bring in others. But when the King inspects the guests, He sees a man "which had not on a wedding-garment". The awful sentence goes forth, "Bind him hand and foot, and take him away, and cast him into outer darkness." Immediately after, Christ said, "For many are called, but few chosen".  

Now in sharp and blessed contrast from the many professing the name of Christ who have received only the inferior call of God through the Gospel— a call which, yet, leads them to assent to the doctrine of His word, which brings them to espouse the outward cause of Christ in this world, which produces a real reformation in their ways, so that they become respectable and useful members of their community, as well as provide a measure of protection to the few of God’ s "chosen" from the openly antagonistic world;— our present passage treats of "the remnant according to the election of grace" (Rom. 11:5). This is clear from its opening words, "But, beloved, we are persuaded better things of you." The "But" sets these "beloved" ones in opposition from those mentioned in verse 8. The "better things" also points an antithesis. "Better" is an adjective in the comparative degree, set over against something which is merely "good". Those described in verses 4, 5 had good things, yet these possessed something far better. Mark how this confirms what we have said on James 1:17!  

In verses 9-12 we find the apostle doing three things: first, he expresses his good will towards the Hebrew saints; second, he declares his judgment concerning their state; third, he gives the grounds upon which his judgment was based. His aim was that they should make a proper use of what he had set before them in the first eight verses, so that on the one hand they might not be discouraged, and on the other hand not become careless. We subjoin Dr. J. Brown’ s summary of our passage. "The general meaning of this paragraph, all the parts of which are closely connected together, plainly is: The reason why I have made these awful statements about apostates, is not because I consider you whom I am addressing as apostates for your conduct proves that this is not your character, and the promise of God secures that this doom shall not be yours; but that you may be stirred up to persevering steadiness in the faith, and hope, and obedience of the truth, by a constant continuance in which alone you can, like those who have gone before you, obtain in all their perfections the promised blessings of the Christian salvation."  

"But, beloved" (verse 9). This term testified to the apostle’ s good will toward and affection in the Hebrew saints. Such an expression was more than the formal language of courtesy; it revealed the warmth of Paul’ s heart for God’ s people. Though he had spoken severely to them in Hebrews 5:11-14, it was not because he was unkindly disposed toward them. Love is faithful, and because it seeks the highest good of its objects, will reprove, rebuke, admonish, when occasion calls for it. Spiritual love is regulated not by impulse, but by principle. Herein it differs from the backboneless amiability and affability of the flesh, and from the maudlin sentimentality of the day. "We hence conclude, that not only the reprobates ought to be reproved, severely, and with sharp earnestness, hut also the elect themselves, even those whom we deem to be children of God" (John Calvin).  

"The apostle hastens to comfort and encourage, lest the Hebrews should be overwhelmed with fear and sorrow, or lest they should think that their condition was regarded by him as hopeless. The affection of the writer is now eager to inspire hope, and to draw them with the cords of love. The word ‘ beloved’ is introduced here most appositely, a term of endearment which occurs frequently in other epistles, but only once in ours; not that the apostle was not filled with true and fervent love to the Hebrew Christians, but that he felt obliged to restrain as it were his feelings, by reason of the prejudices against him. But here the expression bursts forth, as in a moment of great danger or of anxious suspense the heart will speak out in tender language (Adolph Saphir).  

"But, beloved, we are persuaded better things of you". In these words the apostle sets forth his judgment concerning the spiritual state of the Hebrews (cf. Hebrews 3:1). The "persuasion" here did not amount to an infallible certitude, but was a strong confidence based on good grounds. It is similar to what we find in Romans 15:14, "I myself also am persuaded of you my brethren, that ye also are full of goodness, filled with all knowledge, able also to admonish one another". So again in 2 Timothy 1:5, "When I call to remembrance the unfeigned faith that is in thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am persuaded that in thee also." However low the spiritual condition of these Hebrews (Heb. 5:11-14), there had been, and still was found in them, fruit, such as manifested them to be truly regenerated souls. It ever holds good that a tree is known by its fruits, hence, the genuineness of my Christian profession is evidenced by what I bring forth, or its worthlessness by what I fail to produce. There may be a "form of godliness" (2 Tim. 3:5), but if the power thereof be "denied" by my works (Titus 1:16) then is it profitless and vain.  

"But, beloved, we are persuaded better things of you." It is the bounden duty of every pastor to ascertain the spiritual condition of his people: "Be thou diligent to know the state of thy flocks" (Prov. 27:23). This is very necessary if the servant of God is to minister suitably and seasonably. While he is ignorant of their state, he knows not when or how to rebuke or console, to warn or encourage. A general preaching at random is little more than a useless formality. A physician of bodies must acquaint himself with the condition of his patients, otherwise he cannot prescribe intelligently or effectually. Equally so it is with a physician of souls. The same principle holds good in the fellowship of Christians one with another. I cannot really love a brother with the Gospel-love which is required of me, unless I have a well-grounded persuasion that he is a brother.  

"And things that accompany salvation" (verse 9). The word "accompany" signifies "conjoined with", or inseparable from, that which has a sure connection with "salvation". The principal things that "accompany salvation" are sorrow for and hatred of sin, humility or self-abnegation, the peace of God comforting the conscience, godly fear or the principle of obedience, a diligent perseverance in using the appointed means of grace and pressing forward in the race set before us, the spirit of prayer, and a joyous expectation of being conformed to the image of Christ and spending eternity with Him. True Gospel faith and sincere obedience are far "better things" than the most dazzling gifts ever bestowed on unregenerate professors.  

To believe on Christ is very much more than my understanding assenting and my will consenting to the fact that He is a Savior for sinners, and ready to receive all who will come to Him. To be received by Christ, I must come to Him renouncing all my righteousness (Rom. 10:3), as an empty-handed beggar (Matthew 19:21). But more; to be received by Christ, I must come to Him forsaking my self-will and rebellion against Him (Ps. 2:11, 12; Proverbs 28:13). Should an insurrectionist and seditionist come to an earthly king seeking his sovereign favor and pardon, then, obviously, the very law of his coming to him for forgiveness requires that he should come on his knees, laying aside his hostility. So it is with a sinner who comes to Christ for pardon; it is against the law of faith to do otherwise.  

An "unfeigned faith" (2 Tim. 1:5) in Christ, is one which submits to His yoke and bows to His authority. There is no such thing in Scripture as receiving Christ as Savior without also receiving Him as Lord: "As ye have therefore received Christ Jesus the Lord, walk ye in Him" (Col. 2:6). If it be an honest and genuine faith, it is inseparably connected with a spirit of obedience, a desire to please Him, a resolve to not henceforth live unto self, but unto Him which died for me (2 Cor. 5:15). The man who really thinks he has a saving faith in Christ, but yet has no concern for His glory and no heart for His commandments, is blinded by Satan. There are things which "accompany salvation", that have a certain connection therewith. As light is inseparable from the shining of the sun, as heat is inseparable from fire, so good works are inseparable from a saving faith.  

"Though we thus speak" (verse 9). The reference is to what the apostle had said about apostates in verses 6, 8, and which had been written to these Hebrews as a solemn and searching warning for them to take to heart. "In the visible professing church, all things outwardly seemed to be equal. There are the same ordinances administered unto all, the same profession of faith is made by all, the same outward duties are attended unto, and scandalous offenses are by all avoided. But yet things are not internally equal. In a great house, there are vessels of wood and stone, as well as of gold and silver. All that eat outwardly of the bread of life, do not feed on the hidden manna. All that have their names enrolled in the church’ s book, may yet not have them written in the Lamb’ s book. There are yet better things than gifts, profession, participation of ordinances and whatever is of the like nature. And the use hereof in one word is to warn all sorts of persons, that they rest not in, that they take not up with an interest in, or participation of the privileges of the church, with a common profession, which may give them a name to live; seeing they may be dead or in a perishing condition in the meantime" (Dr. John Owen).  

"For God is not unrighteous to forget your work" (verse 10). Here the apostle makes known the ground on which his "persuasion" rested, and that was, the unchanging faithfulness of God toward His covenant promises unto His people, and why he believed that these Hebrews were numbered among them. The foundation on which confidence should rest concerning my own security unto eternal glory, as that of my fellow-Christians, is nothing in the creature. "It is of the Lord’ s mercies that we are not consumed" (Lam. 3:22). The believer’ s perseverance is not the cause but the consequence of God’ s preservation.  

"For God is not unrighteous to forget your work". A scripture which enables us to understand the force of these words is 1 John 1:9, "If we confess our sins, He is faithful and just to forgive us our sins". God is "faithful" to His covenant engagements with us in the person of His Son; "just", to the full satisfaction which He rendered unto Him. The very justice of God is engaged on the behalf of those whom Christ redeemed. His veracity towards us is pledged: "In hope of eternal life, which God, that cannot lie, promised before the world began" (Titus 1:2). And because God is immutable, without variableness or shadow of turning, He cannot go back on His own oath: "For I am the Lord, I change not; therefore ye sons of Jacob are not consumed" (Mal. 3:6). Therefore have we the absolute assurance that "He which hath begun a good work in you will finish it" (Phil. 1:6).  

"For God is not unrighteous to forget your work". Some have found a difficulty here, because these words seem to teach that heaven is a reward earned by good works. But the difficulty is more seeming than real. What God rewards is only what He Himself hath wrought in us: it is the Father’ s recognition of the Spirit’ s fruit. "The act of a benefactor in entering into engagements with his beneficiary may be wholly gratuitous, and yet, out of his act, rights may grow up to the beneficiary. The advantages thus acquired are not the less gracious, because they have become rights; for they originated in free grace" (Dr. Sampson, 1857). It may look now as though God places little value on sincere obedience to Him, that in this world the man who lives for self gains more than he who lives for Christ; yet, in a soon-coming day it shall appear far otherwise.  

"For God is not unrighteous to forget your works". "God does not pay us a debt, but performs what He has of Himself freely promised, and not so much on our works, as on His own grace in our works; nay, He looks not so much on our works, as on His own grace in our works. And this is to be ‘ righteous’ , for He cannot deny Himself . . . God is righteous in recompensing works, because He is true and faithful; and He has made Himself a debtor to us, not by receiving anything from us, but, as Augustine says, by freely promising all things" (John Calvin). They who imagine there is an inconsistency between the God of all grace "rewarding" His people, will do well to ponder carefully the Reformer’ s words.  

"Your work". We believe the reference here is to their faith. First , because he is here speaking of the "things that accompany salvation", and faith is inseparable therefrom. Second , because faith "worketh by love" (Gal. 5:6), and the very next thing mentioned in our verse is their "labor of love". Third , because in 1 Thessalonians 1:3 we read of the "work of faith, and labor of love, and patience of hope", and in Hebrews 6:11, we have their "hope" mentioned. Should it be inquired, Why did the apostle omit the express mention of "faith" here? We answer, Because their faith was so small and feeble. To have commended their faith directly, would have weakened the force of his repeated exhortations in Hebrews 3:12, 4:1, 2, 6:12, 12:1 etc. "Your work" refers not to any single work, but to a course of working, i.e., the whole course of obedience to God, of which faith is the principle moving thereunto. Evangelical obedience is thus denominated "your work" because this is what they had been regenerated unto (see Ephesians 2:10), and because such a course calls for activity, pains, toil; cf. "all diligence" (2 Pet. 1:5).  

A living faith is a working faith (James 2:17). Two things are plainly and uniformly taught throughout the New Testament. Justification is by faith, and not by works, (Rom. 4, etc.). Yet, such justifying faith is a living, operative, fruitful faith, evidencing itself by obedience to the commands of God (1 John 2:4, etc.). Christ gave Himself for us that "He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works" (Titus 2:14). This greatly needs emphasizing today and pressing repeatedly upon those professing to be believers in the Lord Jesus, for multitudes of these have a name to live, but "art dead" (Rev. 3:1). Their faith is not that of God’ s elect (Titus 1:1), but nothing better or different than that which the demons have (James 2:19).  

"Your faith and the labor of love", for so the Greek reads. These were the evidences upon which the apostle grounded his confidence concerning the Hebrew saints. Five things are to be noted. First this distinguishing grace, their "labor of love": let the reader turn to and ponder carefully 1 John 3:16-19; 4:7-12. "Mutual love among believers is a fruit of the Spirit of holiness, and an effect of faith, whereby being knit together in the bond of entire spiritual affection, on the account of their joint interest in Christ; and participation of the same, new, divine, spiritual nature from God, they do value, delight and rejoice in one another, and are mutually helpful in a constant discharge of all those duties whereby their eternal, spiritual and temporal good may be promoted" (Dr. John Owen). Note "labor of love": a lazy love, like that of James 2:15, 16, is no evidence of saving faith. True love is active, diligent, untiring.  

"Which ye have showed". This gives us the second feature of their love. It was not a secret and un-manifested love: but one that had been plainly evidenced in a practical way. In James 2:18 the professor is challenged to "show" his faith, today it would also be pertinent to ask many of those who bear the name of Christ to "show" their love, especially along the line of 1 John 5:2. "Which ye have showed toward His name," defines, third, the end before them in the exercise of their ardent love in ministering to the saints. The words last quoted have a threefold force. Objectively, because God’ s name is upon His people (Eph. 3:15). It is both blessed and solemn to know that whatever is done unto the people of God, whether it be good or evil, is done toward the name of Christ: Matthew 25:34-45. Formally: they ministered to the saints as the people of God. This it is which gives spiritual love its distinctive character: when it is exercised to souls because God’ s name is on them. Efficiently: the "name of God" stands for His authority. God requires His people to love one another, and when they do so out of obedience to Him, it is, necessarily, done "toward His name", having respect to His will.  

"In that ye have ministered to the saints, and do minister". This tells us, fourth, the manner in which their love had been exercised: in an untiring service. Fifth, it announces, the objects of their love, God’ s "saints". Many of God’ s people are in various kinds of temporal distress, and one reason why their loving Father permits this is, that their brethren and sisters in Christ may have the holy privilege of ministering to them: see Romans 15:25-27, 2 Corinthians 8:21, 9:11-15. But let such ministry be rendered not from sentimental considerations, nor to satisfy an uneasy conscience, still less with the object of vain glory, to gain a reputation for benevolence; rather let it be "shown toward His name". It is the owning of His authority, the conscious performance of His will, which alone gives life, spirituality and acceptance unto all those duties of love which we are able to perform to others.  

In summing up the teaching of verses 9, 10, let us observe how the apostle justified the Hebrews according to his Master’ s rule in Matthew 7:15-20. Genuine Christians give plain evidence that their profession of the Gospel is accompanied by transforming grace. The obedience of faith and the labor of love toward the saints— not from human instincts, but out of submission to the revealed will of God— both in the past and in the present, were the visible ground of Paul’ s good persuasion concerning them. It is important to note what were the particular graces singled out for mention. The apostle says nothing about their clear views of the truth, their missionary activities, zeal for "their church"— which are the things that many formal professors boast in.  

"And we desire that every one of you do show the same diligence to the full assurance of hope unto the end" (verse 11). The apostle looks back to the exhortation of v. 1 and also the solemn warning pointed in verses 4-8. His purpose had been to excite them unto a diligent persevering continuance in faith and in love, with the fruits thereof. All he had said was unto this end. The closer connection of this verse with the preceding one is: having expressed his conviction about their spiritual state, and having assured them of a blessed issue of their faith from the fidelity of God, he now presses upon them their responsibility to answer to the judgment he had formed of them, by diligent progress unto the end.  

In this verse (11) the apostle, with heavenly wisdom, makes known the proper use and end of Gospel threatenings (verses 6-8), and Gospel promises (verses 9, 10): either may be, and often are, abused. Many have looked upon threatenings as serving no other purpose than a terrifying of the minds of men, causing them to despair; as if the things threatened must inevitably be their portion. Few have known how to make a right application of them to their consciences. On the other hand, many have abused the promises of God: those who had no title to such have suffered themselves to be deceived, and to be so falsely comforted by them to lie down in a carnal security, imagining that no evil could befall them. But here the apostle reveals the proper end of each, both to believers and unbelievers: the threatenings should stir up to earnest examination of the foundation of our hope; the promises should encourage unto a constant and patient diligence in all the duties of obedience. What wisdom is needed by a minister of the Gospel to make a proper and due use of both upon his hearers!  

"And", or rather (Greek) "But we desire". In verses 9,10 the apostle had told them what was not his object in making to them the statements of verses 4-8; now he tells them what it was. The word "desire" here signifies an intense longing; without this, preaching is cold, formal, lifeless. "That every one of you": the loving care and untiring efforts of the minister should be extended to all the members of his flock. The oldest, as much as the youngest, is in need of constant exhortation. "Do show the same diligence... unto the end". Unless this be done, our profession will not be preserved nor God glorified. Paul knew nothing of that half-heartedness and sluggish neglect of the means of grace which today satisfies the generality of those bearing the name of Christ. "Give thyself wholly to them" (1 Tim. 4endash 15).  

Many are very "diligent" in their worldly business, still more are most punctual in prosecuting their round of pleasure and fleshly gratification; but there are very few indeed who exercise a godly concern for their souls. To an earnest endeavor after personal holiness, the work of faith and labor of love, the vast majority of professors are strangers, nor can they be persuaded that any such things are required or expected from them. They may be regular attenders of "church" from force of custom; they may perform certain acts of charity for the sake of their reputation; but to be really exercised in heart as to how they may please and honor God in the details of their lives, they know nothing and care still less. Such are destitute of those things which "accompany salvation"; they are deluded and lost souls. Make no mistake, my reader, unless there is in you a work of faith in keeping God’ s commandments, and a labor of love toward His saints as such, then "the root of the matter" (Job 19:28) is not in you. This is the test of profession, and the rule whereby each of us shall be measured.  

Nor can this work of faith and labor of love be persisted in without studious diligence and earnest endeavor. It calls for the daily searching of the Scriptures, and that, not for intellectual gratification, but to learn God’ s will for my walk. It calls for watchfulness and prayer against every temptation which would turn me aside from following Christ. It requires that I should rightly abstain from "fleshly lusts that war against the soul" (1 Pet. 2:11), yielding myself unto God as one that is passed from death unto life, and my members "as instruments of righteousness unto God" (Rom. 6:13). It requires that I "lay aside every weight" (whatever hinders vital godliness) and the sin which doth so easily beset (the love of self), and run (which calls for the putting forth of all our energies) the race that is set before us" (Heb. 12:1, 2),and that race is a fleeing from the things of this doomed world, with our faces set steadfastly towards God. Those who despise, or even continue to neglect such things, are only nominal Christians.  

This "diligence" is to be shown "to the full assurance of hope". Full assurance here signifies a firm conviction or positive persuasion. "Hope" in the New Testament means an ardent desire for and strong expectation of obtaining its object. Faith looks to the Promiser, hope to the things promised. Faith begets hope. God has promised His people perfect deliverance from sin and all its troubles, and full enjoyment of everlasting glory with Himself. Faith rests on the power and veracity of God to make good His word. The heart ponders these blessings, and sees them as yet future. Hope values and anticipates the realization of them. Like faith, "hope" has its degrees. "Full assurance of hope" signifies a steady prevailing persuasion, a persuasion which issues from faith in the promises made concerning "good things to come". The "diligence" before mentioned, is God’ s appointed means toward this full assurance: compare 2 Peter 1:10, 11. To cherish a hope of Heaven while I am living to please self is wicked presumption. "Unto the end": no furloughs are granted to those called upon to "fight the good fight of faith" (1 Tim. 6:12); there is no discharge from that warfare as long as we are left upon the field of battle. No spiritual state is attainable in this life, where "reaching forth unto those things which are before" (Phil. 3:13) becomes unnecessary.  

  

  

Combined Bible: Heb 6:12-15

Perseverance   

(Hebrews 6:12-15)   

Two exhortations were set before the Hebrew Christians in the 6th chapter of this epistle

Combined Bible: Heb 6:16-20

Anchor of the Soul   

(Hebrews 6:16-20)   

In our last article we saw that the Holy Spirit through Paul exhorted the people of God to "be not slothful, but followers of them who through faith and patience inherit the promises" (verse 12). This declaration was illustrated and exemplified from the history of one who has been highly venerated both by Jews and believing Gentiles, namely, Abraham, of whom it is here declared, "after he had patiently endured, he received the promise" (verse 16). We cannot but admire again the heavenly wisdom given to the apostle, inspiring him to bring in Abraham at this particular point of his epistle. In chapter 3 we saw how that, before he set forth the superiority of Christ over Moses, he first made specific mention of the typical mediator’ s faithfulness (verse 5); so here, ere setting forth the superiority of Christ over Abraham (which is done in Hebrews 7:4), he first records his triumphant endurance. How this shows that we ought to use every lawful means possible in seeking to remove the prejudices of people against God’ s truth!  

The mention of Abraham in Hebrews 6 should occasion real searchings of heart before God on the part of all who claim to be Christians. Abraham is "the father of all them that believe" (Rom. 4:11), but as Christ so emphatically declared to those in His day who boasted that Abraham was their father, "If ye were Abraham’ s children, ye would do (not merely "ye ought to do"!) the works of Abraham" (John 8:39), and as Romans 4:12 tells us, Abraham is "the father of circumcision (i.e., spiritual circumcision: Colossians 2:11) to those who are not of the (natural) circumcision only, but who also walk in the steps of that faith of their father Abraham". In his day (1680) John Owen said, "It is a sad consideration which way and by what means some men think to come to Heaven, or carry themselves as if they think so. There are but Jew who deem more than a naked profession to be necessary thereunto, but living in all sorts of sins, they yet suppose they shall inherit the promises of God. This was not the way of the holy men of old, whose example is proposed to us. True, some think that faith at least be necessary hereunto, but by faith they understand little more than a mere profession of true religion".  

It behooves us, if we value our souls, to examine closely the Scriptural account of the nature and character of Abraham’ s faith. It was far more than a bare assenting to the veracity of God’ s Word. It was an operative faith, which caused him to separate himself from the world (Heb. 11:8,9), which led him to take the place of a stranger and pilgrim down here (Heb. 11:13), which enabled him to patiently endure under severe trials and testings. In the light of other scriptures, the words, "patiently endured" (Heb. 6:15) enable us to fill in many a blank in the Genesis history. Patiently "endured" what? Mysterious providences, the seeming slowness of God to make good His promises, that which to sight and sense appeared to repudiate His very love (Gen. 22:2). Patiently "endured" what? The attacks of Satan upon his faith, the insinuations of the Serpent that God had ceased to be gracious, the temptation of the Devil to be enriched by the king of Sodom (Gen. 14:21). Patiently "endured" what? The cruel sneers, the biting taunts, the persecution of his fellow-men, who hated him because his godly walk condemned their ungodly ways. Yes, like his Redeemer afterwards, and like each one of his believing children today, "he endured the contradiction of sinners against himself".  

But the Holy Spirit had another design here in referring to the case of Abraham. Having so faithfully warned us of the danger of apostasy, having so earnestly set before us the imperative need of faithful perseverance, He now closes this lengthy parenthesis with a most glorious message of comfort, which is designed to set the hearts of God’ s children at perfect rest, allay their fears of uncertainty as to their ultimate issue, strengthen their faith, deepen their assurance, and cause them to look forward to the future with the most implicit confidence. It is ever God’ s way to wound before He heals, to alarm the conscience before He speaks peace to it, to press upon us our responsibility ere He assures of His preserving power. "For it is God which worketh in you both to will and to do of His good pleasure", is preceded by "work out your own salvation with fear and trembling" (Phil. 2:12, 13).  

And what is it that the Holy Spirit here uses to comfort the hearts of God’ s tried and troubled and trembling people? Why, the wondrous and glorious Gospel of His grace. This He does by now making known the deeper design and significance of His reference to Abraham. He shows that the promise which God made to "the father of all that believe", to which promise He designed to add His oath, concerned not Abraham alone, but is, without fail, to be made good to all his spiritual seed. Yea, He shows how God’ s dealings with Abraham in time, were but a shadowing-forth on this earth-plane of His covenant-transactions with Christ and His seed in Heaven ere time began. May the Lord grant the much-needed wisdom, guidance and grace, that both the writer and reader may be led to a fight and clear apprehension of this most blessed subject.  

Ere turning to verse 16 let us attempt to show the connection of our present passage with its context, by giving a brief analysis of the verses which were before us in the preceding article. 1. Abraham is set before us as an example: verse 12 and the opening "For" of verse 13. 2. God made promise to Abraham: verse 13. 3. That promise had immediate reference to Christ and the benefits of His mediation: Galatians 3:16. 4. In addition to His promise, God placed Himself on oath to Abraham: verse 13. 5. The peculiar nature of that oath: God sware by Himself: verse 13. 6. God sware by Himself because there was none greater to whom He might appeal: verse 13. 7. Abraham’ s faith, resting on the ground of God’ s promise and oath, patiently endured and obtained the promise: verse 15.  

The emphatic and important words of verse 15 are its opening "And so", or "And thus", the reference being to the absolute faithfulness of the divine promise, followed by the divine oath, namely "Surely, blessing I will bless thee" (verse 14). In other words, God’ s oath to Abraham was the guarantee that He would continue to effectively work in him and invincibly preserve him to the end of his earthly course, so that he should infallibly enter into the promised blessing. Though Abraham was to be left in the place of trial and testing for another seventy-five years, his entrance was not left contingent upon his own mutable will. Though it is only through "faith and patience" any inherit the promises (verse 12), yet God has solemnly pledged Himself to sustain these graces in His own unto the end of their wilderness journey and right across Jordan itself, until entrance into Canaan is secured: "These all died in faith" (Heb. 11:13).  

"For men verily sware by the greater: and an oath for confirmation is to them an end of all strife" (verse 16). The design of this verse is to give us an explanation of why it is that the great God has placed Himself on oath. When we consider who He is and what He is, we may well be amazed at His action. When we remember His exalted majesty, that he "humbles" Himself to so much as "behold" the things that are in heaven (Ps. 113:6), there is surely cause for wonderment to find Him "swearing" by Himself. When we remember that He is the God of Truth, who cannot lie, there is reason for us to enquire why He deemed not His bare word sufficient.  

"For men verily sware by the greater: and an oath for confirmation is to them an end of all strife". The opening "for" looks back to God "sware by Himself" of verse 13. The apostle here appeals to a custom which has obtained among men in all ages. When one party avers one thing, and another, another, and each stands firmly by what he says, there is not only mutual contradiction, but endless strife. Where matters of interest and importance are concerned between two or more men, the difference between them can only be settled by them being placed on oath. In such cases an oath is necessary for the governing and peace of mankind, for without it strife must be perpetual, or else ended by violence. Thus, the purpose or design of oaths among men is to place bounds upon their contradictions and make an end of their contentions.  

Strikingly has Dr. John Owen pointed out in his remarks upon verse 16: "As these words are applied to or are used to illustrate the state of things between God and our souls, we may observe from them: First, that there is, as we are in a state of nature (looking at the elect as the descendants of fallen Adam — A.W.P.), a difference and strife between God and us. Second, the promises of God are gracious proposals of the only way and means for the ending of that strife. Third, the oath of God interposed for the confirmation of these promises (better, "in addition to" the promises — A.W.P.) is every way sufficient to secure believers against all objections and temptations in all straits and trials, about peace with God through Jesus Christ".  

"Wherein God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by oath" (verse 17). The relative "wherein" or "wherefore" has, we believe, both an immediate connection with verse 16, and a more remote one to what has been declared in verse 13. Regarding it, first, as a conclusion drawn from the general principle enunciated in the preceding verse, its force is this: since an oath serves to establish man’ s words among his fellows, the great God has condescended to employ this means and method to confirm the faith of His people. Because an oath gives certainty among men unto the point sworn to, God has graciously deigned that the heirs of promise shall have the comfort of a Divine dual certainty. The more remote connections with verse 13 will appear in the course of our exposition: it is to here give assurance that what God so solemnly pledged Himself to do for and give unto Abraham, is equally sure and certain to and for all his children — the "wherein" signifies "in which" oath.  

God’ s design in swearing by Himself was not only that Abraham might be fully persuaded of the absolute certainty of His blessing, but that the "heirs of promise" should also have pledge and proof of the immutability of His counsel concerning them; for the mind and will of God was the same toward all of the elect as it was toward the patriarch himself. Though we are lifted to a much greater height in these closing verses of Hebrews 6, yet the application which the apostle is here led to make of God’ s dealings with Abraham, is identical in principle with what we find in Romans 4. There we read of Abraham believing God and that it was counted unto him for (better "unto") righteousness, and in verse 16 the conclusion is drawn: "Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed"; while in verses 23, 24 we are told, "Now it was not written for his sake alone, that it was reckoned to him, but for us also, to whom it shall be reckoned, if we believe on Him that raised up Jesus our Lord from the dead"— cf. Galatians 3:29.  

We come now to enquire, What is the "immutability of His counsel" which God determined to show the more abundantly unto the heirs of promise? To ascertain this, we need first to consider God’ s "counsel". Like the expression the "will of God", His "counsel" has a double reference and usage in the New Testament. There is the revealed "will" of God, set forth in the Scriptures, which defines and measures human responsibility (1 Thess. 4:3, e.g.,), but which "will" is perfectly done by none of us; there is also the secret and invincible will of God (Rom. 9:19, etc.,), which is wrought out through each of us. So we read, on the one hand, that "the Pharisees and lawyers rejected the counsel of God against themselves" (Luke 7:30); while on the other hand, it is said of the crucifiers of Christ, they "were gathered together for to do whatsoever Thy hand and Thy counsel determined before to be done" (Acts 4:27, 28). The "immutability of His counsel" declares plainly in which of the two senses the term is to be taken in Hebrews 6.  

The "counsel" of God in Hebrews 6:17 signifies His everlasting decree or eternal purpose. It is employed thus of Christ’ s death in Acts 2:23, "Him, being delivered by the determinate counsel, and foreknowledge of God". It bears the same meaning in Ephesians 1, as is abundantly clear if verse 9 be compared with verse 11: in the former we read, "Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself"; in the latter it is said, "being predestinated according to the purpose of Him who worketh all things after the counsel of His own will". Both of those verses take us back to the Divine determination before this world was created; equally plain is it that both of them are treating of the eternal resolutions of God concerning the salvation of His people: cf. 1 Thessalonians 2:13.  

Still more specially the "counsel" of God in Hebrews 6:17 concerns the holy and wise purpose of His will to give His Son Jesus Christ to be of the seed of Abraham for the salvation of all the elect, and that, in such a way, and accompanied by such blessings, as would infallibly secure their faith, perseverance, and entrance into Glory. In other words, the "counsel" of God respects the agreement which He entered into with Christ in the Everlasting Covenant, that upon His fulfillment of the stipulated conditions, the promises made to Him concerning His seed should most certainly be fulfilled. Proof of this is found in comparing Luke 1:72, 73, with Galatians 3:16, 17. In the former we read of Zacharias prophesying that God was "to remember His holy covenant, the oath which He sware to our father Abraham". In the latter, the Holy Spirit brings out the hidden meaning of God’ s dealings with the patriarch: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. And this I say, the covenant, that was confirmed before of God in Christ".  

Referring to the covenants made by Jehovah with the patriarchs, as affording so many types of that Everlasting Covenant (Heb. 13:20) made with Christ, Mr. Hervey (1756) when refuting the terrible heresies of John Wesley, wrote: "True, it is recorded that God made a covenant with Abraham, with Isaac, with Jacob, and with David: but were they in a capacity to enter into a covenant with their Maker? to stand for themselves or be surety for others? I think not. The passages mean no more than the Lord’ s manifesting, in an especial manner, the grand Covenant to them, ratifying and confirming their personal interest in it, and further assuring them that Christ, the great Covenant-Head, should spring from their seed. This accounts for that remarkable and singular mode of expression which often occurs in Scripture: ‘ I will make a covenant with them’ . Yet there follows no mention of any conditions but only a promise of unconditional blessings".  

Now what is particularly important to note here is, that God was "willing more abundantly to show unto the heirs of promise, the immutability of His counsel", and therefore, "confirmed it by (or as the margin much more accurately renders it "interposed Himself by") an oath". This leads us to call attention to the distinction between God’ s "counsel" and His "promise". His "counsel" is that which, originally, was a profound and an impenetrable secret in Himself; His "promise" is an open and declared revelation of His will. It is most blessed to perceive that God’ s promises are but the transcripts of His eternal decrees; His promises now make known to us in words the hitherto secret counsels of His heart. Thus, "the immutability of His counsel" is that from which His sure promises proceed and by which it is expressed.  

But in addition to His promise, God was willing "more abundantly" to "show", or reveal, or make known to His people, the unchangeableness of His counsel. All proceeds from the will of God. He freely purposed to give unto the elect, while they are in this world, not only abundant, but "more abundant" proofs of His everlasting love (Jer. 31:3), His gracious concern for their assurance, peace and joy. This He did by "interposing Himself by an oath". The Greek word which the A.V. has rendered in the text "confirmed", has for its prime meaning "to mediate" or "intervene". This at once directs our thoughts to the Mediator, of whom Abraham was the type. It was to Christ that the original Promise and Oath were made. Hence, in Titus 1:2 we read, "In hope of eternal life, which God, that cannot lie, promised before the world began": as the elect were not then in existence, the promise must have been made to their Head. Concerning God’ s oath to Christ we read, "The Lord hath sworn, and will not repent, Thou art a priest forever after the order of Melchizedek" (Ps. 110:4).  

Now it is not unto all mankind, but only unto a certain number of persons to whom God designs to manifest the immutability of His counsel, and to communicate the effects thereof. These are here denominated "the heirs of promise" which includes all the saints of God both under the Old and New Testament. They are called "heirs of promise" on a double account: with respect unto the promise itself, and the thing promised. They are not yet the actual possessors, but waiting in expectation (cf. Hebrews 1:14): proof of this is obtained by comparing Hebrews 11:13, 17, 19. In this the members are conformed to their Head, for though Christ is the "Heir of all things" (Heb. 1:2), yet He, too, is "expecting" (see Hebrews 10:13). The "heirs of promise" here are the same as "the children of promise" in Romans 9:8.  

"That by two immutable things in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us" (verse 18). In order to simplify our exposition of this verse, we propose taking up its contents in their inverse order, and doing so under a series of questions. First, what is "the hope set before us?" Where is it thus "set before us", What is meant by "fled for refuge to lay hold upon the hope"? What is the "strong consolation"? How do the "two immutable things" supply this strong consolation?  

In seeking to ascertain the character of "the hope" of verse 18 it needs to be carefully distinguished from the "strong consolation", which at once intimates that it is not the grace of hope within the heart of the believer. Further corroboration of this is found in the words, "set before us", which clearly speaks of what is objective rather than subjective; and too, it is to be "laid hold of". Moreover, what is said of this "hope" in verse 19 excludes the idea of an internal expectation. The needed help is found in 7-19 where of the "better hope" it is said, "by the which we draw nigh unto God": John 14:6, Ephesians 2:18, etc. In 1 Timothy 1:1, the Lord Jesus Christ is distinctly designated "our Hope", and is He not the One whom God hath "set before" His people? Is not "that blessed Hope" for which we are to be "looking" (Titus 2:13), Christ Himself?  

Where is it that Christ is "set before us" as "the hope"? Surely, in the Gospel of God’ s grace. It is there that the only hope for lost sinners is made known. The Gospel of God is "the Gospel of Christ" (Rom. 1:16), for it exhibits the excellencies of His glorious person and proclaims the efficacy of His finished work. Therefore in Romans 3:25, it is said of Christ Jesus, "Whom God hath set forth a propitiation through faith in His blood"; while to the Galatians Paul affirmed, "before whose eyes Jesus Christ hath been evidently (openly) set forth among you — crucified". In the Gospel, Christ is presented both as an Object of Faith and an Object of Hope. As an Object of Faith it is what He has done for the elect, providing for them a perfect legal standing before God: this is mainly developed in Romans. As an Object of Hope it is what Christ will yet do for His people, bring them out of this wilderness into the Promised Land. In Hebrews we are seen as yet in the place of trial, moving toward the Inheritance.  

What is meant by "fled for refuge to lay hold upon the hope set before us"? It expresses that which the Gospel requires from those who hear it — appropriating it unto one’ s self. Saving faith is explained under various figures. Sometimes as "believing", which means the heart resting upon Christ and His finished work. Sometimes as "coming to Christ", which means a turning from every other refuge and closing with Him as He is set forth in the Gospel. Sometimes as a "setting to our seal that God is true" (John 3:33 cf. Isaiah 44:5), which means ratifying His testimony by our receiving it. Sometimes as the committal of our soul and its eternal interests into the hands of the Lord (2 Tim. 1:12). Sometimes as a "submitting ourselves unto the righteousness of God" (Rom. 10:3), which means repudiating our own works and resting upon the vicarious obedience and sacrifice of Christ. Here, it is pictured as a "fleeing for refuge", the figure being taken from an Old Testament type.  

Under the Law, God made merciful provision for the man who had unintentionally slain another: that provision was certain cities appointed for refuge for such. Those cities are spoken of in Numbers 35, Deuteronomy 19, Joshua 20. Those cities were built on high hills or mountains (Josh. 20:7), that those seeking asylum there, might have no difficulty in keeping them in sight. So the servants of Christ who hold Him up, are likened unto "a city which is set upon a hill" (Matthew 5:14). They were a refuge from "the avenger of blood" (Josh. 20:3): cf., "flee from the wrath to come" (Matthew 3:7). They had a causeway of stones approaching them as a path to guide thereto (Deut. 19:3): so in the Gospel a way of approach is revealed unto Christ. Those who succeeded in entering these cities secured protection and safety (Num. 35:15): so Christ has declared "him that cometh to Me I will in no wise cast out" (John 6:37).  

Now the particular point to be noted in the above type is that the one who desired shelter from the avenger of blood had to personally flee to the city of refuge. The figure is very impressive. Here was a man living in peace and comfort, fearing none; but having now slain another at unawares, everything is suddenly changed. Fear within, and danger without, beset on either hand. The avenger of blood threatens, and nothing is left but to flee to the appointed place of refuge, for there alone is peace and safety to be found. Thus it is with the sinner. In his natural condition, a false serenity and comfort are his. Then, unawares to him, the Holy Spirit convicts him of sin, and he is filled with distress and alarm, till he cries, "What must I do to be saved"? The Divine answer is, "Flee for refuge and lay hold of the hope set before us".  

But let us not fail to note here the immeasurable superiority of Christianity over Judaism as seen in the vast difference between the "refuge" under the Law, and that made known in the Gospel. The cities of refuge were available only for those who had unintentionally killed a person. But we have been conscious, deliberate, lifelong rebels against God; nevertheless Christ says, "Come unto Me all ye that labor and are heavy-laden, and I will give you rest". Again, the manslayer in the city was safe, yet his very refuge was a prison: it is the very opposite with the believer — Christ opened for him the prison-door and set him at liberty (Isa. 61:2), Christ "makes free" (John 8:36). Again, in entering the city of refuge he turned away from his inheritance, his land and cattle; but the one who lays hold of Christ obtains an inheritance (1 Pet. 1:4). For the manslayer to return to his inheritance meant death; for the Christian, death means going to his inheritance.  

Those who have fled to Christ to "lay hold on eternal life" (1 Tim. 6:12), are entitled to enjoy "strong consolation". On this the Puritan Manton said, "There are three words by which the fruits and effects of certainty and assurance is expressed, which imply so many degrees of it: peace, comfort, and joy. Peace, denotes rest from accusations of conscience. Comfort, a temperate and habitual confidence. Joy, an actual feeling, or high-tide of comfort, an elevation of the saints". Strong consolation is a firm and fixed persuasion of the love of God toward us, and the assurance that "our light affliction, which is but for a moment, worketh for us a far more exceeding eternal weight of glory" (2 Cor. 4:17). "David encouraged himself in the Lord his God" (1 Sam. 30:6).  

It remains for us now to consider what it is which supplies and supports the "strong consolation" in the believer. This is stated at the beginning of our verse: "That by two immutable things in which it is impossible for God to lie". These are, His promise and His oath. The assurance of the believer rests upon the unchanging veracity of God. Were He influenced by His creatures, God would be constantly changing His plans (as we do), willing one thing today and another tomorrow; in such case who could confide in Him? None, for no one would know what to expect; thus, all certainty would be at an end. But, blessed be His name, our God is "without variableness or shadow of turning" (James 1:17), and therefore the immutability of His counsel is the very life of our assurance.  

For the stay of our hearts and the full assurance of our faith, God has graciously given to us an irrevocable deed of settlement, namely, His promise, followed by His oath, whereby the whole inheritance is infallibly secured unto every heir of promise. Heaven and earth shall pass away, but God’ s words never shall (Luke 21:33). All the promises recorded in Scripture are but copies of God’ s assurances made to Christ for us from everlasting, so that the Divine oaths and covenants mentioned in Holy Writ are but transcripts of the original Covenant and Oath between God and Christ before the foundation of the world. Note how the words "impossible for God to lie", link up with "in hope of eternal life, which God, that cannot lie, promised before the world began" (Titus 1:2)!  

Near the close of the previous article we pointed out how that the deeper and spiritual significance of God’ s promise and oath to Abraham in Genesis 22 has been missed by most of the commentators, through their failure to see in him a type of Christ as the Head and Father of God’ s elect. There we find God swearing to the patriarch, "Blessing I will bless thee." The application of these words to Christ as the Representative of His people is clearly seen in Psalm 45:2, where God says to Him who is Fairer than the children of men, "God hath blessed Thee forever". Let it also be pointed out that God’ s promise and oath to David in Psalm 89 also gives an adumbration of His transactions with the Mediator before the world began: "My Covenant will I not break... His seed shall endure forever" (verses 34-36). Thus, our "strong consolation" issues from the implicit assurance that God has bound Himself in Christ to "bless" His people. "For all the promises of God in Him (Christ) are Yea, and in Him Amen" (2 Cor. 1:20)!  

"Which (hope) we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil" (verse 19). We deeply regret that we feel obligated to part company with every commentator that we have consulted on this verse. Owing to the general mistake of making the "hope" of verse 18 a subjective one, hardly any two are agreed upon the meaning of the "anchor" here. Some regard it as God’ s promise; others, His oath; others, Christ’ s priesthood; others, the believer’ s assurance; and so on. The only point upon which there is common consent is, that the figure is dropped in the very next clause!— "entereth into that within the veil". Below we give the literal rendering of Bagster’ s Interlinear.  

"Which as an anchor we have of the soul both certain and firm, and entering into that within the veil". Now an anchor is used for securing a ship, particularly in times of storm, to prevent it from drifting. It is an invisible thing, sinking down beneath the waters and gripping firmly the ground beneath. The winds may roar and the waves lash the ship, but it rides them steadily, being held fast by something outside itself. Surely the figure is plain. The "anchor" is Christ Himself, sustaining His people down here in this world, in the midst of the wicked, who are likened unto "the troubled sea, when it cannot rest" (Isa. 57:20). Did He not declare, "Neither shall any pluck them out of My hand" (John 10:28)? Certainly there is nothing in us "both sure and steadfast": it is the love (John 13:1), power (Matthew 28:18, 20), and faithfulness (Heb. 7:25) of Christ which is in view.  

"Whither the Forerunner is for us entered, Jesus, made an High Priest forever, after the order of Melchizedek" (verse 20). Surely this explains for us the previous verse: it was the entrance of Christ into Heaven which settles fast the "Anchor" within the veil! It was for us Christ has gone on High! A "forerunner" is one who has already traversed every step of the race which is set before us (Heb. 12:1,2), and who has entered into possession of that toward which he ran. Because Christ has been where we now are, we shall soon be where He now is. Thus, the force of this figurative title of our Redeemer is not only designed to give assurance of our security, but to show us where that security lies entirely outside of ourselves: held fast by a triumphant and ascended Christ. Hence the force of His name here: "Jesus", who "shall save his people from their sins" (Matthew 1:21).  

Condensing from Dr. Owen’ s excellent remarks:— Christ is a "Forerunner" for us, First, by way of declaration. It belongs unto a forerunner to carry tidings and declare what success has been obtained in the affair of which he is to render account. So when the Lord Christ entered Heaven, He made an open declaration of His victory by spoiling principalities and leading captivity captive: see Psalm 45:4-6, 68:18, 24-26. Second, by way of preparation. This He did by opening the way for our prayers and worship: 10:19-22 and making ready a place for us, John 14:2, 3. Third, by way of occupation. He has gone into Heaven, in our name, to take possession and reserve it for us: Acts 26:18, 1 Peter 1:4.  

"Made an high priest forever, after the order of Melchizedek". Having warned us of our danger (Heb. 5:11endash 6:8), having exhorted us to continue pressing forward (Heb. 6:11-15), having assured our hearts of infallible preservation (Hebrew 6:16-19), the apostle now returns to the very point he had dropped at Hebrews 5:10. This final clause of Hebrews 6 forms a pertinent and perfect transition between the apostle’ s digression at Hebrews 5:11 and onwards, and the description of Christ’ s priesthood which follows in chapter 7, etc. He now declares who and what that "Forerunner" was, who for us has gone on High, even Jesus, our great High Priest. The apostle has led us on to the "perfection" which he mentioned at the beginning of this chapter (Heb. 6:1, 3)— Christ within the veil!  

  

  

Maclaren: Heb 6:11

Sure And Certain Hope

We desire that every one of you do shew the same diligence to the full assurance of hope unto the end.'--Heb. 6:11.

MANY of us have seen a picture in which the artist paints Hope' as a pale, fragile figure, blind, and bent, wistfully listening to the poor music which her own finger draws from a broken one-stringed lyre. It is a profoundly true and pathetic confession. So sad, languid, blind, yearning, self-beguiled is Hope, as most men know her.

Put side by side with that the figure which an unknown sculptor has carved on one of the capitals of the ducal palace in Venice, where Hope lifts up praying hands and a waiting, confident face to a hand stretched out towards her from a glory of sunbeams. Or set by the side of the picture our own great poet's picture--

Upon her arm a silver Anchor lay,On which she leaned ever, as befell;And ever up to Heaven as she did pray,Her steadfast eyes were bent, nor swerved other way.'

Who does not feel the contrast between the two conceptions? What makes the difference? The upward look. When Hope is directed heavenwards she is strong, assured, and glad.

My text speaks of the certitude and the blessedness of Christian hope, and of the discipline by which it is to be cultivated.

I. Let Us Look Then, First, At The Certainty Of Christian Hope.

Universal experience tells us that hope means an anticipation which is less than sure. Hopes and fears are bracketed together in common language, as always united, like a double star, one black and the other brilliant, which revolve round a common axis, and are knit together by invisible bands. But if we avail ourselves of the possibilities in reference to the future, which Christianity puts into our hands, our hope may be no less certain than our memory, and even more sure than it. For the grounds on which Christian men may forecast their future as infinitely bright and blessed, as the possession of an inheritance incorruptible, as absolute and entire conformity to the likeness of God, which is peace and joy, are triple, each of them affording certitude.

The Christian hope is builded on no mere projection of our longings into a hypothetical and questionable future. It is no mere deduction from probabilities, from guesses. It is no mere child of a wish, but it rests, immovable, on these three solid pillars--an eternal God to whom all Time is subject, a past fact and a present experience.

It rests upon the eternal God to whom all the future is certain and upon His faithful word, which makes it as certain to us. In the Old Testament God is the Hope of Israel,' and the devout heart's language is,' I wait for the Lord, my soul doth wait; and in His word do I hope.' In the New, Christ is our hope; and, as the context here tells us, the two immutable things, God's promise and His oath, lay the foundation for unshaken confidence.

And not only so, but our hope further rests on a past fact: He hath begotten us again unto a living hope by the resurrection of Jesus Christ from the dead.' The one real proof that when we paint heaven we are not painting mist and moonshine is the fact that Jesus Christ rose again from the dead. Men before Him have hoped and feared, and said: Perhaps it may be; "I am afraid it is," or "I hope it is "; but there is all the difference in the world between saying, A man can possibly live again'; or he may probably live again'; or he will, I believe, live again'; and saying, a Man has lived again, and having died has risen.' There were many reasons for believing in America before Columbus came back and said, I have been there.' And there are many reasons, no doubt, that may incline sanguine spirits and wearied spirits and desiring spirits, and even sin-stricken and guilty spirits, to anticipate a life beyond, which shall he a hope or a dread; but there is only one ground upon which men can say: We know that it is not cloud-land, but solid earth'; and that is, that our Brother has come back from the bourne from which no traveller returns'; that He thereby has shown us all, not by argumentation but by historical fact, that to die is not to cease to be; that to die draws after it the resurrection of the body. We lift our eyes to the heavens, and though the cloud receive Him out of our sight,' hope, which is better than vision, pierces the cloud and travels straight on to the throne whilst He bends from His crowned glory and says: Because I live ye shah live also.'

Our everlasting hopes ariseAbove the ruinable skies,'

and they are built upon no dreams of our own, nor is the music drawn from the lyre by our poor fingers, but they are built on the steadfast word of the eternal God, to whom past, present, and future are one; and they are built on the historical fact of the resurrection of Jesus Christ from the dead.

And then, still further, the Christian hope is based, not only on these two strong pillars, but on a third--namely, on present experience.

The Apostle Paul, in his letter to the Romans, has, in two different places, a very interesting and instructive genealogy, if I might so call it, of Christian hope; and in both places (the fifth and the fifteenth chapters) he traces the hope of the Christian to a double and apparently opposite source. He says: Being justified by faith we have peace with God through our Lord Jesus Christ; by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.' And in the similar passage, in the other chapter, he speaks about being filled with joy and peace in believing, that ye may abound in hope.' So then, there he traces the Christian hope to the present experience of forgiveness, and of access by faith into present grace; or, as he puts it in briefer words in the other place, to the present experience of joy and peace in believing.'

But there is another side to our experience which likewise issues in hope. And not only so, but we glory in tribulation also, knowing that tribulation worketh patience,'--brave endurance, and that brave endurance of ours, inasmuch as it is something beyond our own reach and strength, works in us the proof of a divine power operating upon us; and that proof of a divine power operating upon us produces in us hope, and hope makes not ashamed.' That is to say, the dark as well as the bright side of the Christian experience, its sorrows as well as its joys, the burdens which have been borne, the trials which we have survived, demonstrate to us that we are not left to fight alone, but that a mighty hand is ever around us, and a gracious arm holding us up, and therefore all these darker and sadder moments of the Christian life do likewise tend towards the enkindling in the spirit of a hope that maketh not ashamed.'

So, both by reason of what we experience of peace and joy, and by reason of what we experience of trial, disaster, difficulty borne, and unwelcome duties done, in the might of God, we are entitled to say--we know that a rest remains, where trouble is done with, and all that was here tendency shall be perfected, and the divine and immortal elements of joy and peace shall enfold themselves completely in our happy experience. You can tell a cedar of Lebanon, though it is not yet bigger than a dandelion, and know what it is coming to. You can tell the infant prince. And the joy and peace of faith, feeble and interrupted as they may be in our present experience, have on them the stamp of supremacy and are manifestly destined for dominion over our whole nature. They are indeed experiences whose very sweetness yieldeth proof that they were born for immortality.' I have often seen in rich men's greenhouses some exotic plant grown right up to the roof, which had to be raised in order to let it go higher. The Christian life here is plainly an exotic, growing where it cannot attain its full height, and it presses against the fragile over-arching glass, yearning upwards to the open sky and the throne of God. So, because we can love so much and do love so little, because we can trust thus far and do trust no more, because we have some spark of the divine life in us, and that spark so contradicted and thwarted and oppressed, there must be somewhere a region which shall correspond to this our deepest nature, and the time must come when the righteous, who here shone but so dimly, shall blaze forth like the sun in the Kingdom of the Father.'

Blessed it is that this guiding torch of Christian hope can be kindled from both of these sources. We can light it both with the sunbeams of joy and peace, focused in the burning glass of faith, and with a spark struck by the sharp collision of the hard steel and flint, in the night of sorrow. Thus all the experience of a believing soul is evidence of the certainty of the Christian hope.

Brethren! do not trust yourselves to a hope that is less than certitude, nor grovel along these low levels, concerning which the warning is always to be repeated: Boast not thyself of to-morrow, for thou knowest not what the day may bring forth,' but aspire and lift your hope to heaven, then you may be sure that To-morrow shall be as this day, and much more abundant.'

II. Now Let Me Say A Word In The Next Place As To The Assurance Of The Christian Hope.

Certainty is one thing, and assurance is another. A man may have the most firm conviction based upon the most unsubstantial foundation. His expectation may have no roots to it, and yet the confidence with which he cherishes the expectation may be perfect. There may be entire assurance without any certainty; and there maybe what people call objective certainty with a Very tremulous and unworthy subjective assurance.

But the only temper that corresponds to and is worthy of the absolute certainties with which the Christian man has to deal is the temper of unwavering and assured confidence. Do not disgrace the sure and steadfast anchor by fastening a slim piece of packthread to it that may snap at any moment. Do not build flimsy structures upon the rock and put up upon such a foundation canvas shanties that any puff of wind may sweep away. If you have a staff to lean upon which will neither give, nor warp, nor crack, whatever stress is put upon it, see that you lean upon it, not with a tremulous finger, but with your whole hand. The wavering, hesitating, half and half confidence with which a large number of us grasp the absolute certainties of our hope, is a degradation to the hope and a disgrace to the hoper. There is nothing that is worthy of certitude but assurance; and he who knows that his hope is not vain ought to make a conscience of having a response to the outward certainty in the inward unwavering confidence. But so far is that from being the case that there is a type of Christian life, not Be common nowadays, perhaps, as it used to be, which makes a merit of not being sure, and takes it as the sign of Christian humility not to venture on saying, I know in whom I have believed and that He is able to keep that which I have committed to Him.'

O dear friends! these dim expectations, clouded all over with earthly doubts and indifference, these languid hopes with which we lift scarcely interested and almost incredulous eyes to the crown, are the opprobrium of our Christianity, and the weakness of our whole lives.

Be sure of this, that the more certain the assurance of hope, the more calm and sober it will be. It is the element of uncertainty in anticipation that makes it feverish. When it is fully confident and grasps the thing that it knows is coming, the pulse throbs no faster nor more irregularly, though, thank God!far more fully, by reason of the blessed hope. If we want to live in sober certainty' of coming bliss, and calmed, and steadied, and made ready for all service, endurance, and suffering, by the brightness of our hope, we must see to it that it is not dim and wavering, but sure and steadfast, certain as God, as the history of Christ, as the present. It is certain. Make it assured.

Let me remind you further that this assured hope is permanent. The full assurance unto the end,' my text says. Unto the end.' How many a lighthouse that you and I once steered towards is behind us now! As we get older, how many of the aims and hopes that drew us on have sunk below the horizon! And how much less there is left for us people with grey hairs in our heads and years on our backs to hope for, than we used to think there was! But, dear brethren, what does it matter though the sea be washing away the coast on one side the channel if it is depositing fertile land on the other? What does it matter though the earthly hopes are becoming fewer and those few graver and sadder, if the one great hope is shining brighter? Winter nights are made brilliant by keener stars than soft summer evenings show, and the violet and red and green streamers that fill the northern heavens only come in the late year. So it is well and blessed for us if, when the leaves fall, we see a wider sky; and if, as hope dies for earth, it revives and lives again for heaven. The full assurance of hope to the end.'

III. Lastly, Note Here The Culture Of This Certitude Of Hope.

My text is an exhortation to all Christian people' to show the same diligence' in order to such an assurance. The same diligence as what? The same diligence as they had shown in their work and labour of love towards God's name.' That is to say, the people to whom my Epistle was sent had been extremely diligent and vigorous in what I may call practical Christianity. The writer wants them to be as diligent in reference to the emotional and experimental side of Christianity. Now, that fits a good many of us. The fashionable type of a Christian to-day is a worker. By common consent theology seems put into the background, and by almost as common consent there is comparatively little said about what our fathers used to call experimental religion,' feelings, emotions, inward experiences, but everything is drive, drive, drive at getting people to work. God forbid that I should say one word against that. But we desire that ye should show the same diligence' as in your mission-halls and schools and various other benevolent operations, in cultivating the emotions and sentiments--yes, and the doctrinal beliefs of the Christian life, or else you will be lopsided Christians.

Further, did it ever occur to you, Christian people, that your hope was a thing to be cultivated, that you ought to set yourselves to distinct and specific efforts for that purpose? Have you ever done so? How is it to be done? What I was saying a few minutes ago as to its grounds carries the answer to that question. Get into the habit of meditating upon the objects towards which it is directed, and the grounds on which it is built. If you never lift your eyes to the goal you will never be drawn towards it. If you never think about heaven it will have no attraction for you. If you never go over the basis of your hope your hope will get dim, and there will be little realisation or lifting power in it. I believe that the great bulk of nominal Christians in England to-day rarely think about their future certainties, and, more rarely still, test their foundation and see that it stands firm. No wonder, then, that hope so seldom lends her light, and that such a dim one, to shine upon their paths.

Let me say, lastly, in the matter of practical advice, that this cultivation of the assurance of hope is largely to be effected by pruning the wild luxuriance and earth-ward-stooping tendrils of our hope. The Apostle Peter has a wise word:--Gird up the loins of your mind; be sober, and hope to the end.' That is to say, the perfection of Christian anticipation and assurance is only possible as the result of effort, and rigid abstinence from many earthly treasures. If you want the tree to grow high, nip the side shoots and the leader will gain strength. If you desire that your hope should ever he vigorous you must be abstinent from, or temperate in, earthly things. Neither love nor hope can serve two masters; and if you are always occupied in forecasting earthly good, you will have little faculty left over, out of which to weave the far fairer fabric of eternal blessedness. If you pluck the wing feathers out of your hope, by your worldliness, by your selfishness, by your sin, it will be like some free forest bird, caught, clipped, and condemned to the barn-yard, only going about there picking up corn, instead of rising to heaven with its song.

Dear brethren, God has given every one of us this great and strange faculty of forecasting the future. Surely He gave it to us for some better purpose than that we should taste our earthly pleasures twice, or be impelled along our worldly course by a series of illusions. If you keep it down on the low levels of the contingent and the perishable and the temporal, and send it out only to bring you back tidings from the world, it will play you false; and you will find out that the disappointments of realised hopes are often as bitter as the disappointments of unfulfilled ones.

Do not be slaves of that pale, sad maiden with the blinded eyes and the broken lyre. Do not listen to the singing in your own ears and mistake it for heavenly music. There is one region where your hope can expatiate among certainties. Grasp Christ and you will then lift expectant eyes that will not look in vain to the Hand that reaches to you out of the blaze of the sunbeams, and is laden with blessednesses for the present which are sure promises for the future. The Christian man alone is certain of what he anticipates; and he alone will have to say' The half hath not been told me.' For all others their hope shall be cut off, and their trust shah be as a spider's web.'

Maclaren: Heb 6:12

Slothfulness And Its Cure

"That ye be not slothful, but followers of them who through faith and patience inherit the promises.'--Heb. 6:12.

THIS is the end of a sentence, and the result of something that has been stated before. What is that? We desire that every one of you do show the same diligence to the full assurance of hope unto the end.' Diligence is the opposite of slothfulness, and the former is to be cultivated that the latter may not overtake us. But it is the same diligence,' and that expression raises the question--The same as what? Now the writer has just been praising his readers for their work of faith and labour of love' which they showed in ministering to the saints. And then he says, in effect, I wish that you took as much trouble to cultivate your own Christian graces as you do to help other people in regard to these outward matters, for then there would be no fear of your becoming slothful, and you would be treading in the steps of those that have gone before, and who now inherit the promises.'

That is to say, there are a good many Christian people who spend a good deal more pains and effort upon the less central and deep things of Christian conduct than they do upon the keeping of the centre and mainspring of all in active operation. Some of us need the hint--Look after your own Christian graces as diligently as you do after works of benevolence.'

I. Note Here, Then, First, A Danger That Still Threatens All Christians.

The words of my text in our Authorised Version are somewhat inadequately translated, and the first clause would much more truly read, that ye become not slothful' than that ye be not slothful.' The same somewhat peculiar word, which is here rendered slothful,' is employed a little before in the letter, where the writer is excusing himself for not entering upon some deep truths, because he says to his readers, You have become dull of hearing.' It is the same word that is employed here, and we might paraphrase the meaning somewhat thus: You have become dull of hearing; take care lest you become dull all through. The palsy has begun in your ears, and it will spread to your eyes and your hands and your heart before long, if you do not mind.' The first sign of a growing torpor and indifference in the Christian life generally lies here--in carelessness in accepting the teaching of Christian truth. The ear becomes dull, and the whole man follows suit, and becomes languid. And this danger of becoming slothful,' not so much in the sense of not working, as of being dull and torpid, inert, having no feeling, having no active energy in the inner life; half asleep, paralysed--this is the danger that hangs ever over all of us, and is only to be faced victoriously in one way, and that is the way which the writer of this Epistle here points out--namely, by unslumbering diligence and continual watchfulness against the creeping on of this subtle palsy. As surely as friction will stop a train, unless there is the perpetual repetition of the impulse that drives it, as surely as the swing of the pendulum will settle into a vertical position, drawn by the gravitation of the earth, unless the mainspring urges it on moment by moment, so surely will the most vigorous, cheery, active Christian character gradually become duller and duller, until it settles down into a condition indistinguishable from death, except on condition of unslumbering vigilance and constant effort. We are all tending to become slothful, sluggish, and we may overcome the tendency if, and only if, we set ourselves with all our hearts to do it. If you take a ladleful of molten metal out of a blast furnace, and set it down on the ground and leave it, in half an hour's time there is a scum on the top and its temperature has lowered, I know not how many degrees, and presently all heat will have gone from it. No warmth, no depth of feeling, no firmness of resolution, no joy of clear faith will last of itself. We have to keep the flame alight and alive. We desire that every one do use the same diligence that ye become net'--as you certainly will if you do not use it--sluggish, or torpid Christians.'

II. The Next Point Here Is The Way By Which That Tendency Can Be Victoriously Faced And Overcome.

It was by faith and patience' that all the men of old had reached the true land of promise and entered on the inheritance of the saints in light. And these are still the means by which the ever-present pressure of that tendency to become slothful is to be overcome. Now it is important to remember that in this Epistle faith' predominately means that faculty by which we lay hold of the unseen, and realise future blessings as our own. So it is used in the great eleventh chapter, in which the writer, as it were, reads the muster-roll of the heroes of the faith in order to establish his contention that the bond between God's saints and Him has always been one and the same--namely, faith. Of course, that shade of meaning of the word rises up quite naturally from the other aspect in which it is most frequently used in the New Testament--viz., the reliance upon Jesus Christ, for He Himself is for us the revealer of things unseen, and the certifier and assurer of the things hoped for in the future. But the predominant reference of the word in this letter is, as I say, to the attitude of mind by which we grasp the unseen, and make the future blessings which God promises to us our own by anticipation. And, says the writer, that faith which thus stretches out a long arm through the mists to lay hold of the solidities that are beyond the mists, that faith is the means by which we shall most effectually ward off the tendency to sluggishness and inertness, which will otherwise get the better of us all.

The word here employed for patience is not the ordinary one used for that virtue, which means chiefly perseverance in a given course of conduct in spite of many difficulties, and pressures of sorrows and troubles. But the word employed here is the same which is often rendered long-suffering.' This patience' is not to be regarded as something added to faith, but rather, it is the characteristic result of faith. The faith which, although the vision tarries, waits, and is not shaken, though many days may pass and we seem little nearer the realisation of our hopes; an obstinate, persistent, long-lasting confidence and realisation of the unseen and future good is what the writer recommends to us here as the sovereign antidote, which by our own efforts we may secure, against the tendency to slumber and to death. By faith which is long-breathed, and can live below the water for a long time, believing in the blue heavens that are above, a faith which is patient, we shall overcome the tendency to torpor, deepening to death, as in the case of a man who goes to sleep in a snowstorm.

So, dear brethren, we come to a very familiar thought --the duty of Christian men and women, systematically and consciously to cultivate for themselves the habit of realising the unseen, living in the presence of the solemn realities yonder. Oh! if we walked through this illusory and passing world of ours with that great white throne and Him who sits upon it ever blazing before us, do you think we would go to sleep then? If we cultivated the sense of belonging to that unseen order of things, and being but lodgers and strangers, passers-by for a night here, should we be able to fall asleep as we do? The man that goes to bed in a hotel, and says, I am going away by express train in the middle of the night' does not fall into a very sound sleep. If we realised, as we ought to do, where our affinities are, of what country we are really the citizens, to whom we belong, and where the things are that really are, then we should find it hard to be slothful and easy to march strenuously on the road that God marks out for us. Cultivate the habit of consciously realising that you are strangers and sojourners here, and declare plainly that you seek a country,' and seek it, not as those who may, perchance, not succeed in their quest, seek it, not as those do who are looking for a thing that is lost, and perhaps will never be found, but seek it, as, indeed, the original plainly expresses, as those to whom that land of their search is the land of their nativity to which they belong, their fatherland, the mother-country of them all.

So let us cultivate not only the habit of thus realising the unseen, but of living in the conscious possession, even now, of the great things that God has promised for us. And let us see to it, dear friends, that that faith holds out with patience, and lasts all the long weary days, as they seem to us according to our poor measure of time, which may yet intervene between the present moment and our reaching home. The look-out man at the bow of the ship, as he gazes out on an empty ocean and sees not a sail nor anything but the long wash of the waves running to and indenting the horizon, gets drowsy. But let a little tip of white show itself away out on the blue, and all his senses are alert in a moment. If we clearly and constantly saw where we are going and what is coming to us, the salvation that is being borne' toward us, we should not sleep any more. Therefore, let us give diligence to cultivate the patient faith which will keep us awake.

III. Lastly, Note The Encouragement To The Effort Of Faith.

Be ye' imitators of those who through faith and patience--these two graces which yet are one--inherit the promises.' The writer probably includes among these inheritors the sainted dead of the old Covenant, of whom he says in Heb. 2. that they died in faith, not having received the promise,' and any of the new Covenant who had passed into the other world. And he declares, by the strong language of my text, which is even stronger in the original by the use of a present participle, the present blessedness of all the departed saints. They do now inherit the promises. The metaphor is drawn, consciously or unconsciously, from the old story of Israel's possession of the Promised Land, and so suggests all the ideas of rest, of the wanderings being over, of victory, of peace, of society, of each man having his portion of the great land which belongs to all, which that story naturally brings with it.

And for us there may come the encouragement of looking to those dear ones that have gone before us, knowing that they stand in their lot' in the Canaan of God, and that we, too, may stand in ours. And so from the thought of their present blessedness in their present inheritance, we may gather cheer, whilst we struggle and tramp along the wilderness road.

And, again, we may gather encouragement not only from the thought of where and how their wanderings have ended, but from the remembrance of the path that they trod. We have no strange road to walk, but one beaten by holy feet from the beginning, and plain for us too. They have passed along the King's highway, and having passed, and having entered into their rest, they remain as witnesses that it is the right way to the city of habitation.'

But we have to look higher than to them, and to take for our encouragement not only the pattern of all the pilgrims that have gone before us, but that of the Lord of the march, the Breaker,' who is gone up before us, and looking off' from the cloud of witnesses, to look unto Jesus, the Author and Finisher of faith, who trod the road, every step of it, and left footprints not unstained with blood in which we may plant our poor feet, having left us an example that we should follow in His steps.'

Maclaren: Heb 6:18

Fleeing And Clinging

We, who have fled for refuge to lay hold upon the hope set before us', Heb. 6:18.

THE name of Christian was invented by outsiders. It is very seldom used in the New Testament, and then evidently as a designation by which Christ's followers were known to others; and not as one employed by themselves. They spoke of each other as disciples,' believers," saints,' brethren,' or the like. Sometimes they used more expanded names, of which my' text is an example. It sets forth part of the characteristics of those whom the world knew as Christians.' Now that the name has been adopted by the Church and has lost a good deal of its original force in many minds, this description may serve to teach what is one essential feature in the description of a Christian. He is one who has fled for refuge to lay hold on the hope set before' him. That strikes a good many off the list, does it not? Not birth, nor baptism, nor acceptance of a creed, nor association with a community makes a Christian, but the personal act of fleeing for his life and grasping the horns of the altar.

I confine myself to the plain, evangelical teaching, the acceptance in heart and life of which makes a man a Christian, whilst nothing else does. I want to ask you all--or, rather, I pray, that my poor words may help you to ask yourselves, and not rest till you have answered the question Have I, thus, my very own self, fled for refuge to the hope that is set before me?' An old divine said, Preachers should preach, not for sharpening wits, but for saving souls.' And that is what I want, God helping me, to try to do.

I. First Of All, Then, Let Me Put A Plain Statement, And You Will Forgive The Sharpness Of The Form In Which I Put It, Because I Want It To Stick--You Need A Refuge.

There is nothing sadder than the strange power which men have of blinking the great facts of their own condition and of human life. I know few things that seem to me more tragic, and certainly none that are more contemptible, than the easy-going, superficial optimism, or the easy-going superficial negligence, with which hosts of people altogether slur over, even if they do not deny, the plain fact that every man and woman of us stands here in this world, though compassed by many blessings, and in the enjoyment of much good, and having many delights flowing into our lives, and being warranted in laughter and mirth,--still stands like an unsheltered fugitive in the open, with a ring of enemies round about that may close in upon him. Self-interest seems often to be blind, and in many, I am sure, of my hearers, it is blind to the plainest and largest truths with reference to themselves, their necessities, and their conditions. Ah, dear friends! after all that we say about the beauty, and the brightness, and the joyfulness of life, and the beneficence of God, we live in a very stern world. There are evils that may come, and there are some that certainly will come. You young people--thank God for it, but do not abuse it--are buoyant in hope, and take short views, and are glad, where older folk who have learned what life is generally have sober estimates of its possibilities, and our radiant visions have toned down into a very subdued grey. Sorrow, disappointment, broken hopes, hopes fulfilled and disappointed--and, that is worst of all--losses, inevitable partings when the giant-shrouded figure of Death forces its way in at the rose-covered portal, in spite of the puny effort of Love to keep it out, sicknesses, failures in business, griefs of many kinds that I cannot touch, the slings and arrows of outrageous fortune, and all the ills that flesh is heir to, these lie waiting somewhere on the road for every one of us. Are you going to stand in the unsheltered plain, a mark for all these? Do you think you can front them in your own strength? Are you able, calmly and soberly, remembering the possibilities that lie in the black clouds over your head, to say, Pour on! I will endure?' Nay! I verily; you need a refuge.

You carry your own worst danger buttoned up in your own waistcoats and gowns; you bear about with you in your hearts, in your passions, in your desires, a vase of combustibles amidst the sparks of a volcano, so to speak. And any one of these that fill the air may drop into it, and bring about a conflagration. No man that has measured himself, the irritability of his nerves, the excitability of his passions, the weakness of his will, and its ugly trick of going over to the enemy at the very critical moment of the fight, but, if he is a wise man, will say, I need something stronger than myself to fall back upon, I need some damp cloth or other to be laid over the magazine of combustibles in my heart. I need a refuge from myself.'

You carry--no matter whence it came, or how it was developed; that is of no consequence, you have got it --you carry a conscience that is not altogether silent in any man, I suppose, and that certainly is not altogether dead in you. Its awful voice speaks many a time in the silence of the night, and in the depth of your own heart, and tells you that there are evil things in your past, and a page black in your biography which you can do nothing to cancel or to erase the stains from, or to tear out. What I have written I have written.' And so long as memory holds her place and conscience is not shattered altogether, there needs no other hell to make the punishment of the evildoer. You need a refuge from the stings of the true indictments of your own consciences.

Your conscience is a prophet. It is not, nowadays, fashionable to preach about the Day of Judgment--more's the pity, I think. We say that every one of us shall give an account of ourselves to God. Have you ever tried to believe that about yourself, and to realise what it means? Think that all, down to the cozy depths that we are ashamed to look at ourselves, will be spread out before the pure eyes and perfect judgment of the all-judging' God. O brother! you will need a refuge that you may have boldness before Him in the Day of Judgment.' These things that I have been speaking about, external ills, ungoverned self, the accusations of conscience, which is the voice of God, and that future to which we are all driving as fast as we can--these things are truths. And, being truths, they should enter in, as operative facts, into your lives. My question is, have they done so?

You need a refuge; have you ever calmly contemplated the necessity? Oh! do not let that dogged ignorance of the facts bewitch yon any longer. Do not let the inconsequent levity that cannot see an inch beyond its nose hide from yon the realities of our own condition. People in the prisons, during the September massacres of the French Revolution, used to amuse themselves--although the tumbrils were coming for some of them to-morrow morning, and the headsman was waiting for them--used to amuse themselves as if they were free, and got up entertainments with a ghastly mockery of joy. That is something like what some of us do. One has seen a mule going down an Alpine pass, ambling quite comfortably along, with one foot over a precipice, and a thousand feet to fall if it slips. That is how some of us travel along the road. Sheep will nibble the grass, stretching their stupid necks a little bit further to get an especially succulent tuft on the edge of the cliffs, with eight hundred feet and a crawling sea at the bottom of it to receive them if they stumble. Do not be like that. Be ye not as the horses or the mules that have no understanding,' but look the facts in the face, and do not be content till you have acted as they prescribe.

II. You Have The Refuge That You Need.

The writer of this Epistle describes it in my text as being the hope set before us.' Now, by hope' there, he obviously means, not the emotion, but the object upon which it is fixed. For it is something' set before' him--that is to say, external to him, and on which, when it is set before him, he can lay an appropriating hand, so that by the hope here is meant the thing hoped for. That, of course, is a very common usage, in which we transfer the name of a feeling to the thing that excites it. So people talk about such and such a thing being their dread.' Or, affection gives its own name to its objects, and speaks about or to them as my love, my joy, my delight, in token of the completeness with which the heart has gone out to, and rests on, the thing which is thus identified, transported, as it were, with the emotion which grasps it. In like manner here it is the thing that Christians have laid hold of which is called' the hope set before us.'

In the context--that thing set before men as the object of hope is the great and faithful promise of God, confirmed by His oath long ago, to the ancient patriarchs, the promise of divine blessings and of a future inheritance. And, says the writer, away down here, in the very latest ages, we have the very same solid substance to grasp and cling to that Abraham of old had. For God said to him,' Blessing I will bless thee,' and He says it to us; and that is a refuge.' God said to him, Thou shalt have a land for an inheritance,' and He says it to us, and that is a refuge. The presence of God, and the promise of a blessed inheritance, are the elements of the hope of which the writer is speaking. Then, in his rapid way, he crowds figure upon figure, and, not content with the two of my text, the asylum and the strong stay, he adds a third, and likens this hope to the anchor of the soul, giving steadfastness and fixity to the man who clings, being in itself sure' so that it will not break, and steadfast' so that it will not drag. He goes on to say that this object of hope enters into that within the veil.' But notice that in the very next verse he speaks of some one else who entered within the veil--viz., Jesus Christ. So, as in a dissolving view, you have, first the figure of Hope, as the poets have painted her, calm and radiant and smiling; and then that form melts away, and there stands instead of the abstraction Hope, the person Jesus Christ. Which, being translated into plain words, is just this, the refuge is Christ, Christ, our hope. Mark, further, how the writer describes our Lord there as our forerunner and priest.

Now that exposition of the context opens out into important thoughts. Jesus Christ is our hope and refuge, because He is our priest. Ah, dear brethren! all other enemies and ills are tolerable, and a man may make shift to bear them all without God, though he will bear them very imperfectly, but the deepest need of all, the most threatening enemy of all, can only be dealt with and overcome by the gospel which proclaims the priest whose death is the abolition of death, whose sacrifice is the removal of sin, who has borne our griefs and carried our sorrows, and by whose stripes we are healed.' I pray you to recognise this fact, that there is no other way by which Christ can be a refuge and the hope of the world, than by His first dealing triumphantly with the fact of sin, which is the tap-root of all sorrows. It is because that dear Lord has died for every one of us, because in Him we have redemption through His blood, the forgiveness of sins'; because, with Him on our side, we need not fear the accusations of conscience, nor have a fearful looking for of judgment, that He, and He only, is the refuge for the whole of this sinful world. Is He your refuge? and do you know Him as your priest? The acceptance and sufficiency of His sacrifice is witnessed by the fact that He has entered within the veil, and because thus He has entered He is for us our only hope, our all-sufficient refuge.

I need not remind you, I suppose, too, how utterly different all the inevitable ills and sorrows of this mortal life become when we lay hold on Him, and find shelter there. A man shall be a refuge from the storm and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land.' We can bear sickness, and sorrows, and disappointments and failures and partings and all grief, and the arrow-heads are blunted, or, at all events, the poison is wiped off the barbs when we have Christ for our refuge and our friend.

And because He is our forerunner, and has passed within the veil, as the context says so impressively, for us,' we are emancipated, further, from the fear of death; and the dread of what lies beyond, and are emboldened to lift even eyes that weep tears of penitence and a face that is suffused with the blush of conscious unworthiness; and to behold within the veil the pledge of our entrance there in the person of Jesus Christ. So, brethren, for all the ills that flesh can bear, for all that sin entails, for the gnawings of our own conscience, and for the judgments of future retribution, we can betake ourselves to that Saviour and say with quiet confidence, I have made the Lord my refuge, no evil shall befall me, nor any plague come nigh my dwelling.'

III. Lastly, I Have Said, You Need A Refuge.

You have the refuge you need. Let me put my last word into, not a command, but an entreaty--flee to it.

The writer, as I have occasion to remark, blonds two vivid metaphors here, the one of a fugitive unsheltered in the open, surrounded by foes, the other of a man grasping some strong stay. Look at the two pictures.

Fled for refuge.' There probably is an allusion hero to the Israelitish institution of the cities of refuge for the manslayer. But whether there be or not, the scene brought before us is that of a man flying for his life with the pursuer clattering at his heels, and his lance-point within a yard of the fugitive's back. Grass will not grow under that man's feet; he will not stop to look at the flowers by the road. The wealth of South Africa, if it were spread before him, would not check his headlong flight. It is a race for life. If he gets to the open gate he is safe. If he is overtaken before he reaches it he is a dead man. The moment he gets within the portal the majesty of law compasses him about, and delivers him from the wild justice of revenge. Surely, the urgency of flight and the folly of the hesitation and delay that mark some of us are vividly brought out by the metaphor. By and by,' kills its tens of thousands. For one man that says, I am not a Christian, and, what is more, I never intend to be,' there are a dozen that say,'Tomorrow! to-morrow!' Let me sow my wild oats as a young man; let me alone for a little while. I am busy at present; when I have a convenient season I will send for Thee.' What would have become of the man-slayer if he had curled himself up in his cloak, and lain down beside his victim, and said, I am too tired to run for it?' He would have been dead before morning.

A rabbi's scholar, as the Jewish traditions tell us, once said to him,' Master I when shall I repent?' The day before you die,' said the Rabbi. The scholar said, I may die to-day.' Then said the Rabbi, Repent today.' Choose you this day' whether you will stand unsheltered out there, exposed to the pelting hustling of the pitiless storm, or will flee to the refuge and be saved.

Look at the other picture, to lay hold of the hope.' Perhaps the allusion is to the old institution of sanctuary, which perhaps existed in Israel, and at any rate was well known in ancient times. When a man grasped the horns of the altar he was safe. If so, the two metaphors may really blend into one; the flight first, and then the clutching to that which, so long as the twining fingers could encompass it, would permit no foe to strike the fugitive. This metaphor speaks of the fixity of the hold with which we should grasp Jesus Christ by our faith. The shipwrecked sailor up in the rigging, with the wild sea around him, and the vessel thumping upon the sand, will hold on, with frozen fingers, for hours, to the shrouds, knowing that if he slips his grasp the next hungry wave will sweep him away and devour him. And so you should cling to Jesus Christ, with the consciousness of danger and helplessness, with the tight grasp of despair, with the tight grasp of certain hope. Brother! have you fled; do you grasp?

I remember reading of an inundation in India, when a dam, away up in a mountain gorge, burst at midnight. Mounted messengers were sent down the glen to gallop as hard as they could, and rouse the sleeping villagers. Those who rose and fled in an instant were in time to reach the high ground, as they saw the tawny flood coming swirling down the gorge, laden with the wrecks of happy homes and many a corpse. Those who hesitated and dawdled were swept away by it. My message to you, dear friends, is, Escape for thy life; look not behind thee, neither stay thou in all the plain. Escape to the mountains lest thou be consumed.'

Maclaren: Heb 6:19

The Anchor Of The Soul

Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil.'--Heb. 6:19.

THERE is something very remarkable in the prominence given by Christianity to hope as an element in the perfect character. The New Testament is, one may say, full of exhortations to hope perfectly.' It is regarded as one of the three virtues which sum up all Christian goodness. Nay! In one place the Apostle Paul lays upon it the whole weight of our salvation, for he says we are saved by hope.'

Now this great prominence given to the exercise of this faculty seems to correspond with the will of God as expressed in our nature, for man is a creature obstinate in his hope. But it seems to be strangely at variance with the value of hope as attested by experience; for who does not know that most hopes are false; and that whether they be disappointed or fulfilled, they betray.

The world is full of complaints of the fallacies of hope. Poets and moralists are sure of a response when they touch that chord; and it sometimes seems to us as if elaborate provision were made in our nature for deluding us into activity and tempting us along toilsome paths, to gather a handful of mist at the end, and then to say in our bitterness, All is vanity and vexation of spirit.'

But yet' God never sends mouths but He sends meat to feed them'; and if there be in a man a faculty so obstinate and strong as this, there must be somewhere a reality which it can grasp; and, grasping, can be freed from all its miseries and mistakes.

So my text tells us where that is, and tells us further how ennobling and steady an ally of all great and blessed things hope is in a man, when it is rightly fixed on the right objects. The metaphor of my text is unique in Scripture, though it be common in other places. Only here do we find the familiar thought that hope is the anchor of the soul.' I take that metaphor as the guiding thought in my words now; and ask you to consider the anchor; the anchorage, or holding-ground; the cable; and the steadfastness of the ship so anchored in all storms.

I. Consider, Then, First, The Force Of This Metaphor Of The Anchor.

Now it seems to me that the very figure requires us to suppose that hope here means, not the emotion but the object on which it is fixed. The same interpretation is necessarily suggested by the context; for the previous verse speaks about a hope set before us,' and about our laying hold upon it.' So that here, at all events, the hope is something external to ourselves which is proposed to us, and which we can grasp.

An anchor is outside the ship; and that which steadies us cannot be a part of ourselves, must be something external to us, on which our fluttering and mutable emotions can repose and be still.

Nor is it at all unusual, either in Scripture or in common speech, that we should employ the name of the emotion to express the object which the emotion grasps. For instance, people say to one another, my love,' my comfort,' and we talk about God as our fear' and our dread,' and Scripture speaks of Christ as our hope; in all which phrases the person who excites the emotion is described by the name of the emotion.

And so, I take it, is the case here. The hope which we possess, and which, outside of us, we being fastened to it, makes us steadfast and secure, is, at bottom, Jesus Christ Himself. This hope, says my text, has entered within the veil.' Well! read on. Whither the Forerunner is for us entered.' When He passed within the veil our hope passed within it, and went with Him. For He is not only the foundation, but He is the substance of our hope. He is the thing hoped for, and in the deepest interpretation, all our future is the personal Christ; and every blessed anticipation that can fill a human heart with gladness is summed up in this, that I may be found in Him,' and made partaker of that Saviour whom to possess is fruition and eternal life. He is the anchor of the soul, sure and steadfast, and entering within the veil.

Notice further the characteristics ascribed to this anchor and hope. Sure and steadfast.' These two words express diverse qualities of the hope. A sure anchor is one which does not drag. It is not too light for the ship that rides by it. It has found a firm ground, its flukes are all right, and it holds. It does not deceive. The ship's crew may trust to it.

An anchor which is steadfast, or, as the original word might be rendered, firm,' is one that will not break, but is strong in its own substance, made of good tough iron, so that there is no fear of the shank snapping, whatever strain may be put upon it. We may then say, generally, that this object of the Christian hope is free from all the weaknesses and imperfections which cleave and cling to other objects. Take just a sentence or two in illustration of that.

Our earthly hopes, what are they? Only the products of our own imaginations, or the reflection of our wishes projected on the dim screen of the future, with no more substance in them than the shadows from a magic-lantern thrown on to the sheet. Or even if they be the reasonable result of calculation, they still have no existence. But there, says my text, is a hope which is a real thing, and has a present existence. It has entered into that within the veil,' as the literal anchor is dropped through the depths of the sea and lost to. sight, so by an incongruous and yet forcible blending of metaphor the text tells us this anchor is carried aloft, into the azure depths, and there lost to sight, is fastened as it were to the very throne of God. All the universe being the temple, and a thin veil being stretched between us in the outer court and that Holy of Holies, the Christ, who is our hope, has passed within the veil, and is verily there, separated from us and yet close by us. A veil is but a thin partition. We can hear the voices on the other side of a woollen curtain, we can catch the gleams of light through it. A touch will draw it aside. So we float in the midst of that solemn unseen present which is to us the future; and all the brightest and grandest objects of the Christian man's anticipation have a present existence and are real; just on the other side of that thin curtain that parts us from them. A touch, and it rattles on its rings and we stand in the blaze of the fruition. This hope is not an imagination, not the projection of wishes upon the dim curtain of the future, not the child of calculation, but a present reality within arm's length of us all.

Then, again, earthly hopes are less than certainties. This one is a certainty, We may make the future as sure as the past. Hope may be as veracious as memory. It is not so with our ordinary anticipations; we all feel that when we say we hope we are admitting an element of dread as well as of hope into our anticipations. And so, however hope may smile there is always a touch of terror in her sweet eyes. As one of our great poets has described her, she carries a jewelled cup of richest wine, but coiled at the bottom of it a sleeping serpent. Possibilities that it may be otherwise are an integral part of all the uncertain hopes of earth, make it a torture often, and always dim its lustre and its gladness.

But certitude is a characteristic of the Christian hope. It is sure,' as my text has it, and we can say, not, I trust it may,' but, I know it will.' Is it not something to be able to look forward into the dim unknown, and to feel that whilst much there is mercifully hidden, far more and that the best in the future is manifest as history, and certain as the fixed past. To the Christian resting upon Christ it is no presumption, but the simplest duty to feel to-morrow,' and the to-morrow after that, and all the to-morrows, including the unsetting day of eternity' shall be as yesterday, and much more abundant.'

Then again, earthly hopes, whether disappointed or fulfilled, betray, or rather, I might say, are disappointed even whilst they are fulfilled. We paint the future as if it contained but the one thing on which for the time being we have set our hopes. And we do not remember that when we reach the accomplishment of the expectation, life will have a great many other things in it than the fulfilled expectation, and all the old commonplaces, and annoyances, and imperfections will still be there. So ever, the thing chased is more than the thing won. Like some bit of sea-weed, as long as it lies there in the ocean moving its filmy fronds to the wave, it expands and is lovely. Grasp it, and draw it out, and it is a bit of ugly slime in your hand. So possession never realises the dream of hope.

But here, the half hath not been told us. Eye hath not seen it, … neither hath entered into the heart of man,' in his loftiest anticipations, the transcendent realisation of the things that God hath prepared for them that love Him.

II. And Now Turn To The Other Points In This Text.

Look at the anchorage, or holding-ground, that is to say, the reasons or the grounds on which these great objects become objects of hope to us.

Why is it that I may without presumption, and that I must, unless I would fall beneath my obligations, expect to be for ever like Jesus Christy Why, here is the anchorage. God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.' Or, to put it into other words, God's solemn utterance of His will guaranteed to us by God's putting all the majesty of His own being into pawn for the fulfilment of His promise is the ground on which we rest. There is the anchorage. Nothing can touch that. If we cleave to Jesus Christ we have anchored ourselves in the fastnesses of the divine nature. We have struck the roots of our hopes deep into the very being of God; and all that is majestic, all that is omnipotent, all that is tender, all that is immutable in Him goes to confirm to my poor heart the astounding expectation that whatsoever Christ is I shall become, and that wheresoever Christ is there will also His servant be. Oh! how this rock-foundation on which we may build makes all the other foundations upon which men rest their ruinable hopes seem wretched and transitory. Cursed be the man--and he is cursed, that is, wretched and miserable in the act--Cursed be the man that maketh flesh his arm, and whose hope is in man. Blessed be the man whose hope is in the Lord his God, and whose trust the Lord is.' This anchorage is safe in all weathers, and none that ever sheltered there have been driven on the iron-bound leeward rocks.

III. Again, Still Keeping The Metaphor Of The Text, Notice The Cable.

The anchor is of no use unless it be fastened by a strong hawser or chain. All the faithfulness of the divine nature, and all the grandeur of the promises which Christ gives and is, are naught to us unless we attach ourselves to them by setting our hopes there. I have been speaking to you about the vanity, the disappointing misery of earthly hope. These show that the obstinate faculty which, in spite of them all, persists is as plainly meant to be attached to Jesus Christ as the great iron chain that you see lying on the deck is obviously intended to be the anchor-chain. You are able to anticipate the future, and God has given you the ability in order that it may grapple you to your Lord and Master, by whom alone you will be lords of the future, and it be filled with peace. To do that, to attach yourselves thus to Jesus Christ by a persistent and triumphant hope is not an easy thing.

It means, first of all, detachment. You must get away from these lower and earthly anticipations of the paltry and immediate future on this side the grave, which fill so much of your onward gaze, if your eye is to see clearly that nobler future further ahead which is its legitimate and its only object. The habit of Christian hope needs diligent cultivation and strenuous effort. I think that there are few things that Christian men and women need to be exhorted to more earnestly than this that they should not waste upon the mean anticipations of to-morrow that wonderful faculty by which they may knit themselves to the most glorious and blessed realities in the remotest future. The wings of hope were given, not that we might flutter near the earth, but that we might rise to God. The clear eye that looks before was given us not that we should limit our vision to the near, but that we might send it forward to the most distant horizon. Do not let yourselves be so absorbed by anticipations of what you are going to do and where you are going to be to-morrow that you have no leisure to think of what you are going to do and where you are going to be through the eternities. We run our eyes along the low levels of earth, and we too seldom lift them to the great white summits that ring round the little plain on which our day is passed. Christian men and women, you are saved by hope. Live in the continual contemplation of that blessed future, and Him who makes it; and, according to the old exhortation sursum corda, up with your hearts' and your hopes, and fasten them to the anchor of your souls which hath entered within the veil.

IV. And Now, Lastly, A Word As To The Steadfastness Of The Ship That Rides In Any Storm By This Anchor.

Hope is not usually a masculine faculty, nor one that on the whole is the ally of the stronger and nobler virtues. It does no doubt impel to action, and he that has ceased to hope has ceased to strive; but also, and quite as often, its effect is to disturb and flutter rather than to steady, to make impatient, to unfit for persistent application and toilsome service, to set the blood dancing through the veins, so that the hand can scarcely be kept steady. But this Christian hope, if we rightly take the measure of it, and understand it, is an ally of all great, steadfast, calm, patient virtue.

For one thing it will put all the present in its true subordination. Just as when a man's eye is fixed upon the reddening dawn of the morning sky, all the trees and objects between him and it are toned down into one uniform blackness, so when we have that great light shining beyond the earthly horizon all the colours of the objects between us and it will be less garish, and they will dwindle into comparative insignificance. It is not so hard to bear sorrow when the light of a great hope makes the endurance but for a little moment, and the exceeding and eternal weight of glory more conspicuous than it. It is not so hard to do duty when a great hope makes action for the time sublime, and makes difficulties dwindle and hardships sweet. It is not so hard to resist temptations when temptations have had their dazzling light dimmed by the greater brightness of the hope revealed.

He that has anchored himself to Christ may be calm in sorrow and triumphant over temptation. Whatsoever winds may blow he may ride safe there, and however frowning may be the iron-bound rocks a cable's length off, if he has cast out his anchor at the stern he may quietly wait for the day in the assurance that no shipwreck is possible for him. Your hope will be the ally of all, dignity, patience, victory, will steady the soul and make it participant, in some measure, of its own steadfastness and security.

And just as sailors sometimes send the anchor ahead that they may have a fixed point towards which to warp themselves, so, if our anchor is that Christ who has passed into the heavens, He will draw us, in due time, whither He Himself has gone. A calm steady hope fixed upon the enthroned Christ, our fore-runner, and the pattern of what we shall be if we trust Him, will make us steadfast and victorious in all our sorrows, burdens, changes, and temptations. Without it life is indeed as futile then as frail,' and our only hope of answer' to its torturing problems, or of redress' of its manifold pains is behind the veil, behind the veil.' Such a hope knits us to the true stay of our souls, and is a cord not easily broken. As for men's hopes fixed on earth, they are fragile and filmy as the spiders' webs, which, in early autumn mornings, twinkle dewy in every copse, and are gone by midday.

My brother! you have this great faculty; what do you do with it, and where do you fix it? You have a personal concern in that future, whether you think about it and like it or not. What is your hope for that future, and what is the ground of your hope? Let me beseech you, fasten the little vessel of your life to that great anchor, Christ, who has died, and who lives for you. And then, though the thread between you and Him be but slender and fragile, it will not be a dead cable, but a living nerve, along which His own steadfast life will pour, making you steadfast like Himself, and at last fulfilling and transcending your highest hopes in eternal fruition of His own blessedness.

MHCC: Heb 6:11-20

The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.

Matthew Henry: Heb 6:9-20

The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.

I. He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe, 1. There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation. 2. The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue. 3. It is our duty to hope well of those in whom nothing appears to the contrary. 4. Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.

II. He proposes arguments and encouragements to them to go on in the way of their duty. 1. That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself. 2. Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence. 3. Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe, (1.) Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree. (2.) Full assurance is attainable by great diligence and perseverance to the end.

III. He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end. 1. That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities. 2. That they would follow the good examples of those who had gone before, Heb 6:12. Here learn, (1.) There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven. (2.) The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.

IV. The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end. They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.

1. They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe, (1.) What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness. (2.) What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired. (3.) How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured. [1.] There is always an interval, and sometimes a long one, between the promise and the performance. [2.] That interval is a trying time to believers, whether they have patience to endure to the end. [3.] Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did. [4.] The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.

2. The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel. (1.) The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose. (2.) This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit. (3.) These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.

3. The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,

(1.) Who they are to whom God has given such full security of happiness. [1.] They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise. [2.] They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.

(2.) What God's design towards them is, in giving them such securities - that they might have strong consolation. Observe, [1.] God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost. [2.] The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.

(3.) What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here, [1.] We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck. [2.] We have need of an anchor to keep us sure and steady, or we are in continual danger. [3.] Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor. [4.] It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor - hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.

Barclay: Heb 6:9-12

One thing stands out here. This is the only passage in the whole letter where the writer addresses his people as beloved. It is precisely after the sternest passage of all that he uses the address of love. It is as if he said to them: "If I did not love you so much I would not speak with such severity." Chrysostom paraphrases the thought this way: "It is better that I should scare you with words than that you should sorrow in deeds." He speaks the truth but, however stern it may be, he speaks it in love.

Further, his very form of speaking shows how individual his love is. "We hope," he says, "that each one of you will display the zeal that will make your hope come true." He is not thinking of them as a crowd but as individual men and women. Dr. Paul Tournier in A Doctor's Casebook has a paragraph on what he calls the personalism of the Bible. "God says to Moses, 'I know you by name' (Exo 33:17). He says to Cyrus, 'It is I, the Lord, who call you by your name' (Isa 45:3). One is struck, on reading the Bible, by the importance in it of personal names. Whole chapters are devoted to long genealogies. When I was young I used to think that they could well have been dropped from the Biblical Canon. But I have since realized that these series of proper names bear witness to the fact that, in the biblical perspective, man is neither a thing nor an abstraction, not a fraction of the mass, as the Marxists see him, but a person." When the writer to the Hebrews wrote with sternness he was not rebuking a Church; he was yearning over individual men and women, as God himself does.

There are two interesting things implicit in this passage.

(i) We learn that even if these people to whom he is writing have failed to grow up in Christian faith and knowledge and even if they have been falling away from their first enthusiasm, they have never given up their practical service to their fellow Christians. There is a great practical truth here. Sometimes in the Christian life we come to times which are arid; the Church services have nothing to say to us, the teaching that we do in Sunday school or the singing that we do in the choir or the service we give on a committee becomes a labour without joy. At such a time there are two alternatives. We can give up our worship and our service, but if we do, we are lost. Or we can go determinedly on with them, and the strange thing is that the light and the romance and the joy will in time come back again. In the and times, the best thing to do is to go on with the habits of the Christian life and of the Church. If we do, we can be sure that the sun will shine again.

(ii) He tells his people to be imitators of those who through faith and patience inherited the promise. What he is saying to them is: "You are not the first to launch out on the glories and the perils of the Christian faith. Others braved the dangers and endured the tribulations before you and won through." He is telling them to go on in the realization that others have gone through their struggle and won the victory. The Christian is not treading an untrodden pathway; he is treading where the saints have trod.

Barclay: Heb 6:13-20

God made more than one promise to Abraham. Gen 12:7tells us of the one made when he called him out of Ur and sent him into the unknown and to the promised land. Gen 17:5-6is the promise of many descendants who would be blessed in him. Gen 18:18is a repetition of that promise. But the promise which God swore with an oath to keep comes in Gen 22:16-18. The real meaning of this first sentence is: "God made many a promise to Abraham, and in the end he actually made one which he confirmed with an oath." That promise was, as it were, doubly binding. It was God's word which in itself made it sure, but in addition it was confirmed by an oath. Now that promise was that all Abraham's descendants would be blessed; therefore it was to the Christian Church, for it was the true Israel and the true seed of Abraham. That blessing came true in Jesus Christ. Abraham certainly had to exercise patience before he received the promise. It was not till twenty-five years after he had left Ur that his son Isaac was born. He was old; Sarah was barren, the wandering was long; but Abraham never wavered from his hope and trust in the promise of God.

In the ancient world the anchor was the symbol of hope. Epictetus says: "A ship should never depend on one anchor or a life on one hope." Pythagoras said: "Wealth is a weak anchor; fame is still weaker. What then are the anchors which are strong? Wisdom, great-heartedness, courage--these are the anchors which no storm can shake." The writer to the Hebrews insists that the Christian possesses the greatest hope in the world.

That hope, he says, is one which enters into the inner court beyond the veil. In the Temple the most sacred of all places was the Holy of Holies. The veil was what covered it. Within the Holy of Holies there was held to abide the very presence of God. Into that place only one man in all the world could go, and he was the High Priest; and even he might enter that Holy Place on only one day of the year, the Day of Atonement.

Even then, it was laid down, he must not linger in it for it was a dangerous and a terrible thing to enter into the presence of the living God. What the writer to the Hebrews says is this: "Under the old Jewish religion no one might enter into the presence of God but the High Priest and he only on one day of the year; but now Jesus Christ has opened the way for every man at every time."

The writer to the Hebrews uses a most illuminating word about Jesus. He says that he entered the presence of God as our forerunner. The word is prodromos (4274). It has three stages of meaning: (i) It means one who rushes on. (ii) It means a pioneer. (iii) It means a scout who goes ahead to see that it is safe for the body of the troops to follow. Jesus went into the presence of God to make it safe for all men to follow.

Let us put it very simply in another way. Before Jesus came, God was the distant stranger whom only a very few might approach and that at peril of their lives. But because of what Jesus was and did, God has become the friend of every man. Once men thought of him as barring the door; now they think of the door to his presence as thrown wide open to all.

Constable: Heb 5:11--11:1

III. The High Priestly Office of the Son 5:11--10:39

The transition from exposition (4:15-5:10) to exhortation (5:11-6:20) marks the beginning of a new division in this sermon. The structure of this division is as follows.¹⁵⁸

a Preliminary exhortation (5:11-6:20)

A The priest like Melchizedek (7:1-28)

B The single, personal sacrifice for sins (8:1-9:28)

C The achievement of eternal salvation (10:1-18)

a' Concluding exhortation (10:19-39)

A central theme of Hebrews, redemptive sacrifice, comes into prominence in this section of the text.

Constable: Heb 5:11--6:13

A. The Danger of Immaturity (The Third Warning) 5:11-6:12

"Dull of hearing" (5:11) and "sluggish" (6:12, Gr. nothroi in both cases) form an inclusio that frames this pericope and sets it off as a distinct textual segment.¹⁵⁹ The first two warnings in Hebrews were against drifting (2:1-4) and disbelief (3:7-19). All the warning passages in Hebrews involve actions toward the Word of God.

"It is commonly assumed on the basis of 5:11-6:3 that the community addressed had failed to mature in faith and understanding, and consequently required rudimentary instruction rather than the advanced exposition of Christ's priesthood and sacrifice presented in 7:1-10:18. The problem with this reconstruction of the situation is that it is not supported by the detail of the text. The biblical interpretation and the presentation of christology in 1:1-5:10 presuppose advanced Christian instruction and a level of understanding that corresponds to the adult consumption of solid food and not to a diet of milk. In addition, the writer shows no inclination to review with his hearers the foundational elements of the Christian faith [6:1]. He clearly regarded the hearers as mature. He reminds them that they have ingested over a considerable period of time the instruction that qualified them to be the teachers of others (5:12). Consequently, the portrayal of them as infants who have to be nurtured with milk is not an actual description of some or all of the members of the community. It is irony, calculated to shame them and to recall them to the stance of conviction and boldness consonant with their experience (6:4-5, 10) and hope (6:9-12). The community has deviated from its earlier course (cf. 10:32-34) by becoming sluggish in understanding (5:12). Their regression to infancy must represent a quite recent development. It was apparently an attempt to sidestep their responsibility in a world that persecuted them and held them in contempt, but it threatened their integrity. The purpose of 5:11-6:12 is to preserve the community from such aberration by reminding them of what they have experienced and what they possess through the gospel . . ."¹⁶⁰

"If you keep in mind that the emphasis in this section is on making spiritual progress, you will steer safely through misinterpretations that could create problems."¹⁶¹

Constable: Heb 6:9-12

4. The encouraging prospect 6:9-12

Even though the danger his readers faced was great, the writer believed they could avoid it. Consequently he concluded this warning as he did the ones in 2:1-4 and 3:1-4:16 with a word of hope to encourage his audience.

6:9 The "better things" in view reflect the writer's confidence that his readers would not turn away from the truth. He based his confidence on their realizing the dreadful consequences of apostasy that he had just explained. "Salvation" refers to the full salvation ahead of them about which he had been speaking throughout this epistle (cf. 1:14).

"The things to which he refers are defined in the following verses (6:10-12): work and love, diligence to the end, and faith and patience. Salvation is the victorious participation with Christ in the coming kingdom as it is in Heb. 1:14, which only those who persevere as companions of the King will inherit. The writer obviously expects that his readers will persevere to the end, enter into rest, and obtain these blessings."²⁰²

This is the only place in the epistle where the writer referred to his readers as "beloved" (dear friends). This affectionate address softens the severity of the warning just given (vv. 4-8). Verses 9-12 provide strong evidence, I believe, that genuine Christians are in view throughout this warning passage.

6:10 God had taken note of the readers' commendable Christian conduct and would justly reward them for it. Therefore they should persevere in it and not turn aside from it (i.e., apostatize). "Not unjust" is understatement; God is eminently just.²⁰³

6:11-12 "Hope is important. Probably no movement has ever gripped the hearts of people if it did not give them hope."²⁰⁴

Earlier the writer had described his readers as being sluggish (lit. lazy, 5:11). Now he urged them to be diligent and to stop being lazy (v. 12; cf. Prov. 24:30-34). The same Greek word (nothroi) occurs in both places. He wanted them to remain faithful to God while waiting patiently for Him to fulfill His promises to them regarding their future inheritance.

"The theme of imitation recurs in 13:7, and in both instances faith is seen as steadfast persistence that pursues the divine promise . . ."²⁰⁵

Some commentators have used this verse to support the unbiblical idea that believers should look to their good works as evidence of their election and as the basis for their assurance of salvation. This verse is not saying that. The Greek word plerophoria always means "fullness" in the passive sense, not "fulfilling." The writer was saying that we need to be diligent regarding something we have already obtained, not to obtain something, namely, assurance.²⁰⁶

Note the linking of love (v. 10), hope (v. 11), and faith (v.12) here (cf. 10:22-24). This triad occurs often in the New Testament epistles (cf. Rom. 5:2-5; 1 Cor. 13:13; Gal. 5:5-6; Col. 1:4-5; 1 Thess. 1:3; 5:8; 1 Pet. 1:21-22).

Constable: Heb 6:13-20

B. The Basis for Confidence and Steadfastness 6:13-20

Again the change in genre, this time from exhortation to exposition, signals a new literary unit within the epistle. Here the writer proceeded to expound the reliability of God's promise to Christians through Jesus Christ's high priestly ministry. Notice the repetition of key words introduced in 6:12 as the exposition unfolds. This pericope contains a strong argument for the believer's eternal security, so it is unlikely that we should understand the earlier part of the chapter as saying that we can lose our salvation.

6:13-15 The writer offered Abraham as an encouraging and supreme example of one who was strong in faith and patience.

"There is in Hebrews a sustained interest in Abraham (2:16; 6:13-15; 7:4-5; 11:8-19). The appeal to Abraham as a prototype of faithful endurance in vv 13-15 gives specific content to the exhortation in v 12."²⁰⁷

The promise to which the writer referred was the one God gave Abraham after he had obeyed God by offering up Isaac (cf. James 2:21). Abraham trusted God to fulfill His former promise regarding his descendants by raising Isaac from the dead (Gen. 22:16-17). The writer was calling his readers to do what God called Abraham to do when He instructed him to go to Mt. Moriah. They too needed to continue to trust and obey as they had done in the past even though it looked as if perseverance would result in tragedy. Having patiently waited and remained steadfast in the face of trying circumstances, Abraham received all that God wanted to give him (cf. Col. 1:11; Heb. 12:1-3, 7; James 5:11).

6:16-18 When a person wants to end an argument, one way to do so is to appeal to a higher authority with an oath. For example, some people do this by saying, "I am telling the truth so help me God." Even God used an oath to guarantee His promise to bless Abraham greatly (Gen. 22:16; cf. Exod. 32:13; Isa. 45:23; Jer. 22:5; 49:13). God swearing by Himself signifies that He binds His word to His character. Thus God gave Abraham double assurance that He would indeed deliver what He had promised. He gave him the assurance of the promise of the God who does not lie and the assurance that God specially guaranteed that particular promise. The two unchangeable things are God's promise and His oath. God's strong promise to Abraham then can be a great encouragement to us now because God has also promised us future blessings. Specifically He has promised us the possibility of receiving rewards when we see Him if we persevere faithfully now (cf. 2 Tim. 2:12).

The figure that closes verse 18 is an Old Testament one. In our times of temptation to apostatize we can flee to the promises of God. We can take hold of them as a fearful person in Israel could flee to the altar of burnt offerings, take hold of its horns, and be safe from his assailants. The cities of refuge also provided safety for the Israelites (Num. 35:9-15; Josh. 20). We have a better refuge than the Israelites did in Judaism.

"In Hebrews, the word hope' never describes a subjective attitude (i.e., our hope,' or hopefulness') but always denotes the objective content of hope, consisting of present and future salvation . . ."²⁰⁸

6:19-20 These verses provide another illustration of our security. When Jesus Christ entered heaven at His ascension, He took our hope of future reward with Him. In the first century, sailors would carry their ship's anchor in a small boat and deposit it on the shore so the ship would not drift away as waves beat against it (cf. Acts 27:29-30). Likewise the hope that Jesus Christ has planted firmly in heaven should serve as an anchor for our storm-tossed souls. It should keep us from drifting away from God (cf. 2:1). Our anchor rests firmly in the holy of holies, in God's presence in heaven.²⁰⁹

"The author is not saying simply that hope secures the spiritual' aspect of man. He is affirming that hope forms an anchor for the whole of life. The person with a living hope has a steadying anchor in all he does."²¹⁰

The writer returned here to his view of the universe as the true tabernacle of God (3:1-6). He also returned to the thought of Jesus Christ as our High Priest after the order of Melchizedek (5:10).

The writer was ready now to proceed to serve the solid food he said his readers needed to eat (5:14-6:1). This spiritual meat was exposition concerning the present high priestly ministry of Jesus Christ.

College: Heb 6:1-20

HEBREWS 6

2. On to Maturity (6:1-3)

¹ Therefore let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation of repentance from acts that lead to death, ^a and of faith in God, ² instruction about baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. ³ And God permitting, we will do so.

^a 1 Or from useless rituals

Therefore continues and draws to a conclusion the thoughts of the previous section. In 5:11 the author announced that he had much to say which was "hard to explain," in 5:12-14 he expressed concern over his readers' lack of maturity which stemmed from an inadequate spiritual appetite and he now concludes that a command is in order. He shifts to less judgmental first person plural statements which suggest identification with his readers, perhaps to offer hope and/or to soften the sting of the harsh rebuke just delivered. Whereas Paul, in a similar situation, judged that he must continue to give the Corinthians milk (1 Cor 3:2) for they were still not ready for solid food, our writer here assesses his readers differently. Ready to progress to solid food, they are challenged to move ahead. To remain on their pabulum diet is unnecessary and would be counterproductive to their spiritual health.

In these three verses, our writer identifies six elementary teachings about Christ . As we assess our own spiritual growth, we should want to know what these elementary teachings are and what we are expected, at some point in our growth, to do with them. The author of Hebrews first deals with the latter question.

6:1 Therefore, let us leave the elementary teachings about Christ and go on to maturity, not laying again the foundation . . .

The command here is to go on to maturity (ferwvmeqa , pherômetha , a hortatory subjunctive, serves as the main verb of the sentence). However, before we can do this, something else must happen first, as expressed by the aorist adverbial participle (a[fente" , aphentes ). We must first leave the elementary teachings. This does not mean that we are to abandon them, to forget them or to consider them irrelevant, although ajfivhmi (aphiçmi ) can convey this meaning. Lane suggests the idea of "leave standing" or "let remain" which seems more in keeping with the only other use of the verb in this letter (2:8). They are, after all, the foundation . The point is not that we cease to need them. If the foundation of a house is permitted to crumble, the integrity of the entire structure is threatened. As Alexander Maclaren once said, "Growth in the knowledge of Jesus Christ is not a growing away from the earliest lessons, or a leaving them behind, but a growing up to and into them."

Once the foundation of a house has been laid, however, it need not be laid again . It is time to proceed with the rest of the house - to continue to build on top of the foundation. It is time to go on to maturity . Ferwvmeqa (pherômetha , "go on") is in the present tense which suggests that we are to continually put forth an effort to grow. We are either moving forward or backward in our spiritual growth. If we are not making every effort to move forward, then we are probably sliding backward. This form can be read as either a passive or middle voice verb. Some take it as passive and suggest that we see here an acknowledgment of the activity of God or a "personal surrender to God's active influence." However, reading this as a middle ("actively exerting oneself to make progress") seems a better fit for a context in which the writer is entreating his too passive readers to accept more responsibility for their spiritual growth (see notes to 5:12-14). Though some object to the translation of teleiovthta (teleiotçta ) as "maturity," this exact word is so seldom used in the NT (and nowhere else in Hebrews) that a firm distinction between this and related forms seems tenuous. It is probably best to read it in much the same way that we have read teleiôn ("the mature") in 5:14 and in contrast to navpio" ( napios , "infant," 5:13) since 6:1 represents the conclusion of that argument. However, the author's ongoing concern that his readers "not drift away" (2:1), not turn away from God as Israel did in the wilderness but "hold firmly till the end" (3:7-15), not fall short of "the promise of entering his rest" (4:1), "through faith and patience inherit what has been promised" (6:12), "hold unswervingly to the hope" (10:23), "persevere so that" they would "receive what he has promised" (10:36) and "run with perseverance the race marked out" for them (12:1) is also an important part of the larger context and so the final realization of their hope and God's promise is probably not far from view here.

of repentance from acts that lead to death, and of faith in God,

These "elementary teachings about Christ" are probably those described as "the elementary truths of God's word" in 5:12. When, in 5:12, the writer stated that his readers needed to be taught them all over again, he was probably employing hyperbole since his ultimate point was that they had already spent too much time on them and should have moved beyond the foundations.

The conjunctions in the Greek text divide the six "elementary teachings" into three pairs: (1) repentance and faith, (2) baptisms and laying on of hands, and (3) resurrection and judgment. Some of these anticipate dimensions of the high priestly christology which will be developed in subsequent chapters (the "much more" - 5:14 - which the author will have to say when he completes his excursus and returns to his main argument in 6:12). Here, though, we should ask in what sense they are foundational.

It is appropriate that repentance and faith should be paired together given the integral connection attributed to them throughout the NT. Regardless of whether our writer was acquainted with the book of Acts, it is difficult to imagine that he would not have been familiar with the pattern of conversion described there, in which repentance is described as the natural and expected consequence of faith (Acts 2:38; 3:19). Repentance ( metanoia ) means "a change of mind" which includes a feeling of "remorse" for our sins but also encompasses a commitment to a "turning about" in our lifestyle. One might thus say that repentance is a change of attitude toward sin which leads to a desire to change our behavior accordingly. The acts that lead to death (lit., "dead works") are probably the sins which carry death as their consequence (as in Romans 6:23). Our writer uses this same phrase again in 9:14 (the only other time it appears in the NT) where it makes more sense if read as referring not, as some suggest, to the Levitical regulations themselves but to those sins and the consequent guilt which created the need for the cleansing sacrifice (in 9:9 the gifts and sacrifices of the old covenant, in 9:14 the cross). Repentance, however, is foundational to the Christian life not only in that it represents an initial turn from sin and toward God but also in that it describes the whole life change which is to forever follow.

Hebrews is renowned for its teaching about faith (pivsti" , pistis , "to believe to the extent of complete trust and reliance"). The word appears twenty-five times in chapter eleven alone. It appeared earlier in 4:2,3 where we caught a glimpse of its foundational significance - the gospel preached to us is of no value to us unless we respond in faith. Faith is foundational to life in the new covenant in that it encompasses our belief that the gospel preached to us is true, our trust in Christ's sacrificial death for our justification in God's sight, and our willingness to continue to trust in God's promises and will for our lives so that we always strive to obey him in all things (Matt 28:20). Apart from the response of faith, we may hear and understand the gospel but it makes no difference either in terms of our forgiveness or our manner of living (cf. Heb 11:4, "without faith it is impossible to please God").

6:2 instruction about baptisms, the laying on of hands,

Two features of this verse tend to obscure our understanding of the second pair of "elementary teachings." First, our writer uses a plural noun - "baptism s ." Several possible explanations have been proposed:

1. Jewish ceremonial washings or purification ceremonies practiced at Qumran rather than Christian baptism (cf. RSV, "instruction about ablutions").

2. Purification rites which may have been practiced by early Christians in addition to Christian baptism.

3. The distinction between Christian baptism and other baptisms or purification rituals (including John's baptism and/or Jewish ceremonies, Qumran rituals, pagan rites, the Jewish rite of baptizing proselytes).

4. Triple immersion in the name of the Father, Son and Holy Spirit.

5. Separate baptisms of water, blood, fire and the Holy Spirit.

6. The baptism of several candidates at once.

Although there are references to (2), (4) and (5) in the writings of the church fathers (3rd-4th centuries), there is simply no NT warrant for such practices. The chief argument for (1) is drawn from the fact that our writer uses not the word bavptisma ( baptisma , the usual word for "baptism" in the NT) but baptismov" ( baptismos , which is clearly used in Mark 7:14 and Hebrews 9:10 in reference to Jewish ceremonial washings). However, this is thin proof to justify the conclusion since (a) the rarity of the term in the NT does not justify pressing a firm distinction between the two terms, (b) Hebrews 9:10 speaks negatively of the "various washings" in mind there whereas 6:2 describes them as foundational Christian doctrine, and (c) it is difficult to see how instructions about ceremonial washings could be part of "the elementary teachings about Christ" since, as our writer will go on to point out, they are superseded within the new covenant. There is little reason, then, to conclude that our writer has anything other than Christian baptism in mind since either (3) or (6) offer possible explanations for the plural. The most plausible alternative may be (3) since it is clear that the early church found it necessary for many years to distinguish between different baptisms (Acts 19:3-6) and questions about the distinction between this new Christian rite and the old covenant practices would have been natural for the audience of this epistle.

A second obscure feature in this verse is the reference to "the laying on of hands." The nature and purpose of the practice are not described for us here and its significance varies throughout the NT. In the Gospels, it is frequently mentioned as part of Jesus' healing activity and his blessing of children. Elsewhere, it is sometimes associated with setting people apart for service (Acts 6:6; 13:3; 1 Tim 4:14; 5:22; 2 Tim 1:6). In Acts, it is associated with receiving the gift of the Holy Spirit (8:17; 9:17; 19:6; and possibly the meaning of Paul's reference to "gift" in 1 Tim 4:14; 2 Tim 1:6). Here it may be best to understand its significance as having some connection to the gift of the Holy Spirit since (1) in the Acts accounts baptism, as here, is also a part of the context and (2) taken together, the reference to faith, repentance, baptism and the gift of the Holy Spirit make perfect sense as "elementary teachings" in light of the clear pattern of conversion modeled in the NT (cf. Acts 2:38).

the resurrection of the dead, and eternal judgment.

Whereas the first pair of elementary teachings has to do with our initial response to the gospel and the second with the commencement of our new covenant relationship with God which grows out of it, the third pair looks forward to a final, eschatological consummation of that relationship. The doctrines of resurrection and judgment are logically related (cf. 9:27). Though neither are unique to Christianity (both can be found in the OT and the Pharisees believed in the resurrection of the dead), both events find new significance in Christ (cf. Col 1:18; Rom 6:5; 1 Cor 15:20ff; Matt 5:31ff; John 5:22, 27; Acts 17:31).

Since the "resurrection" is described in general terms ("of the dead") it is probably best taken as referring to a resurrection of both the righteous and the wicked (as described in John 5:28-29; cf. Heb 12:23 where God is described as the judge of "all men"). Krivma ( krima , "judgment") and its derivatives can be used specifically in the sense of "punishment," "damnation," "condemnation" or the act of judging a person as guilty and thus liable to punishment. But it can also be used generally of a mere "decision" or "evaluation" apart from any positive or negative connotation. It is used both ways in Hebrews (negatively in 10:27, 30; 13:4 - generally in 4:12; 9:27; 12:23) but if our writer has in mind a judgment of both the righteous and the wicked then the latter is clearly demanded by the context.

=Aiw'no" (aiônos , "eternal") reminds us that this judgment is final and permanent. Christians look forward to an eternity in the presence of their beloved Savior and heavenly Father while those outside of Christ can expect nothing but condemnation. This was probably an important reminder to readers who lived in a day when people widely doubted the accountability promised by resurrection and judgment - just as the Athenians sneered at the notion (Acts 17:32) and the Sadducees rejected it (Matt 23:31; cf. Mark 12:18; Luke 20:35; Acts 4:2; 23:6). For the same reason, it is probably a timely reminder for Christians today as well.

6:3 And God permitting, we will do so.

This brief verse accomplishes several purposes at once. First, it summarizes the thrust of 6:1-3 since the phrase "we will do so" (lit., "and this we will do") looks back to the command in v. 1 ("go on to maturity"). In addition to looking back, it also serves as a transition to the section beginning with v. 4 (NASB, RSV, KJV all translate the Greek connective, "for," omitted in the NIV). It also anticipates the subject matter of vv. 4-8 since the phrase "God permitting" not only confesses a dependence upon God for attaining maturity (as all of our lives are subject to God's permissive will, James 4:15) but implies that the final outcome is not yet certain. Finally, the repetition of the first person plural (as in v. 1) suggests that both writer and reader (as all Christians) are somewhere in the process of attaining maturity. None have yet arrived. But all look forward to attaining it unless, rather than growing, we instead fall away. This possibility is contemplated in the verses that follow.

3. Those Who Fall Away (6:4-8)

⁴ It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, ⁵ who have tasted the goodness of the word of God and the powers of the coming age, ⁶ if they fall away, to be brought back to repentance, because ^a to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.

⁷ Land that drinks in the rain often falling on it and that produces a crop useful to those for whom it is farmed receives the blessing of God. ⁸ But land that produces thorns and thistles is worthless and is in danger of being cursed. In the end it will be burned.

^a 6 Or repentance while

These are troublesome verses in at least two senses. First, the apparent suggestion that some who fall away from Christ are so beyond repentance that their recovery is impossible may seem to us harsh, pessimistic and unfeeling. Second, they have been the occasion for centuries of theological controversy - is it possible for one who has been truly converted to lose his or her salvation? How we read these verses in relation to the first concern is likely to influence our understanding of God's compassion and/or our judgments regarding others. How we read them in relation to the second affects our view of the essential nature of the New Covenant which our writer is soon to describe. It is of the utmost importance, then, that in considering these verses we restrict our observations to what is clearly and expressly stated in the text and refrain from ungrounded speculation. Taken as a whole, four significant truths are expressed in these verses.

(1) It is possible to "fall away." This seems quite clear from v. 6 which expressly states this possibility ("if they fall away"). parapivptw (parapiptô ) occurs only here in the NT but related forms (piptô and ekpiptô ) appear in several places, including three times in Hebrews. The word is most often used in a literal sense - of a person falling down to the ground to worship, pray, beg, or in fear (cf. Matt 2:11; 4:9; 17:6; 18:26; Luke 5:12; John 11:32; etc., often this way in Revelation); of a house or tower falling down (Matt 7:25, 27; Luke 11:17; 13:4; etc.); of a sparrow to the ground (Matt 10:29); a seed to the ground (Matt 13:4ff; John 12:24; etc.); crumbs from a table (Matt 15:27; Luke 16:26), and other examples. However, it is also used figuratively - of the potential "dropping out" of the Law (Luke 16:17); of dying (Luke 21:24); or of a lot that has been cast (Acts 1:26). Our writer has used piptô to describe the death of the Israelites in the wilderness (3:17) and will use it to describe the fall of the walls of Jericho (11:30) but clearly neither sense is appropriate here.

In 4:11, however, our writer used piptô when he set before his readers the promise of rest (4:1) but knew that it would be possible for them to "fall" and not enter into it because of their disobedience (4:6, 11). Paul used the word similarly when he described the "stumbling" of Israel (though, in that case, their "fall" was not "beyond recovery," Rom 11:11) and contrasted the "sternness of God to those who fell" and the "kindness" to those who "continue" (Rom 11:22). After yet another warning from Israel's history, he commanded the Corinthians to "stand firm" and "don't fall" (1 Cor 10:12) and, when the Galatians were in danger of returning to legalistic bondage, he commanded them to "stand firm" and declared that those who were trying to be justified by the law had "fallen away from grace" (Gal 5:1, 4).

The word, then, can also refer to a type of disobedience which removes people from the divine covenant and its promises. Lane notes that, in the LXX, parapiptô has reference to "the expression of a total attitude reflecting deliberate and calculated renunciation of God" and that the aorist tense in this verse "indicates a decisive moment of commitment to apostasy." Moulton and Milligan note that the word was used in some early papyri to describe "breaking terms of a contract, rendering it invalid" and so Louw and Nida suggest that the term means "to abandon a former relationship or association." To understand it so here is clearly in keeping with our author's continuing concern about a possible "turning away" (Heb 3:12; 12:25) on the part of his hearers.

Here, then, is an important truth. It is possible, once in a covenant relationship with God, to remove ourselves from that covenant relationship by our own deliberate choice.

(2) Their prior Christian condition is described as fact. Three features of these verses suggest that the author considered them to have, in fact, been Christians. The first is the a{pax . . . pavlin construction ( hapax . . . palin , literally, "once . . . again," although NIV incorporates this idea into its translation of v. 6 as "brought back" rather than "brought again"). This suggests that the writer considered them to have, at a time in the past, attained a certain position in their relationship with God, to have lost it, and to be in need of it again. The "falling away" has, then, effected a real change in that relationship.

Second, their former conditions are described with aorist tenses which lack the dimension of present consequences carried by the perfect tense but nevertheless convey the idea of past, historic reality. In fact, when the NIV renders v. 6 "if they fall away," it breaks the parallelism of the Greek text in which the subjects are described by five consecutive aorist participles. The final participle could just as well be translated like each of the previous four - "and who have fallen away." Each of the previous four descriptions, then, as much as the last, could be described as "decisive moments."

Finally, the descriptive phrases employed in vv. 4-5 suggest the fact of their prior Christian condition. First, they had once been enlightened . Our writer uses this same word (fwtivzw , phôtizô ) in 10:32 when he encourages his readers to "remember those earlier days after you had received the light," a phrase which parallels "after we have received the knowledge of the truth" in 10:26. The word should probably be taken, then, as referring to "instruction" or an "intellectual illumination that removes ignorance through . . . the preaching of the gospel." Paul similarly uses a form of the word in 2 Corinthians 4:4, 6 when he refers to "the light of the gospel of the glory of Christ" and "the light of the knowledge of the glory of God" which were preached to his readers.

They had also once tasted the heavenly gift and shared in the Holy Spirit . Here we see, as in 2:9, a figurative use of geuvomai ( geuomai , lit., "taste") in the sense of "experience." The reference to "heavenly gift" and "Holy Spirit" are probably synonymous - in Acts, dwreva (dôrea , "gift") is used exclusively of the gift which is the Holy Spirit. Mevtoco" ( metochos ) has already been used by our writer to describe the "companions" above which the Son has been set (1:9), the "partnership" which holy brothers share in their heavenly calling (3:1), and the fact that so long as Christians hold firm they continue to "share" in Christ. He will again use it in 12:8 when distinguishing between true and illegitimate sons (the former are "partakers" in God's discipline). Here, then, the term seems to suggest the "partnership," "fellowship" or "companionship" into which each person enters who has experienced or received the Holy Spirit. The fact of their Christian condition is thus confirmed not only by their individual experience of the Spirit's presence in their lives but also by the reality of the fellowship which they had thus come to share with like others.

Finally, they had also tasted the goodness of the word of God and the powers of the coming age . This is now the third time our writer has paired "word" and "power" to describe God's word. We read earlier that it is by "his powerful word" that the Son sustains all things (1:3). But here the pair seems to echo 2:1-4 where we read that the salvation first announced by the Lord was later testified to by "signs, wonders and various miracles [duvnami" , dynamis , "powerful act"] and gifts of the Holy Spirit." As 6:1-2 resembles the pattern of conversion described in Acts, so this verse appears to reflect an important dimension of God's confirmation of his gospel for dynamis is regularly used there to describe the display of the Spirit's power which often accompanied the preaching of the word. If so, then these final descriptions flow out of the first two and join them together (instruction of the word and experience of the Holy Spirit), further confirming the fact of the Christian condition described here.

(3) Those who fall away cannot be restored so long as they persist in their flagrant and public rejection of Christ . The subject of ajnakainivzw (anakainizô , in this context, "to cause to change to a previous, preferable state") is not identified and could be either God (the convicting ministry of his Spirit), other Christians seeking to "restore"(RSV) their fallen brother or sister, or both. Regardless of the agent and in spite of persistency in the effort (the writer shifts from past oriented aorist tense forms to the present, continual, tense here), the word impossible (v. 4) makes it clear that in their present condition they will not respond. It is important that we consider the nature of that condition and precisely what is described as impossible.

What is their condition? The last part of v. 6 describes the degree to which their lives have actually turned in the opposite direction - they are crucifying the Son of God all over again and subjecting him to public disgrace . Just how they do so is not specified. Perhaps upon their rejection of the Christ they once embraced they have come to engage in active and public opposition to his gospel, perhaps their return to an open lifestyle of sin and immorality cause the gospel to be disgraced or both. Regardless, the outcome is the same. It is clear, in a public sense for all to see and know, that they no longer regard Jesus as the Savior crucified for their sins. Their rejection is so extreme that it is as if they were nailing him to the cross all over again. There is nothing in these verses to suggest that the atonement which Jesus accomplished at the cross does not apply to the future sins of those who remain within their covenant relationship with God, repentant and grateful for the sacrifice made by their Savior. Those described here refuse to repent and have decided to reject him. This resembles closely the description of a clear and final rejection of Christ described by Peter (2 Pet 2:20-22).

However, lest we adopt too extreme a posture in regard to those whom we deem to have so "fallen away," we should also consider what is precisely said to be "impossible." It is neither their forgiveness or salvation which is said to be impossible but their own decision, in their present condition, to repent. The NIV offers an interpretive rendering of the Greek syntax which, unfortunately, creates confusion. The word because (v. 6) does not represent the presence of such a conjunction in the Greek text but a decision on the part of the translators to interpret the relationship between two adverbial participles ("crucifying" and "exposing to public ridicule") and the main verb of the sentence ("it is impossible") as one of cause. However, the participles are in the present tense form which indicates a coordinate time relationship between these activities and the impossibility of their repentance (whereas the aorist tense is more commonly used for actions that precede the verb). In other words, we could read the text as saying, " so long as they are crucifying and subjecting," which would admit the ultimate possibility of restoration should such a person ever decide to stop these activities and repent.

(4) God will be faithful in his response. The phrase to their loss (v. 6) indicates the results for those who so fall away and refuse to repent. Having removed themselves from their covenant relationship with God, it is reasonable to assume that they lose claim to the covenant promises. They can only expect to receive from God what they otherwise would have, had they rejected the gospel to begin with and remained outside of that covenant relationship - his rejection and condemnation. As our writer put it in 2:3, "how shall we escape if we ignore such a great salvation?" These four verses, then, seem to represent our writer's worst fears for his readers.

Yet we must also understand that such an end represents God's faithful response in terms of the gospel presented to us in the NT. It is nothing else, more or less. After describing the covenant in more detail, our writer will stress that "he who promised is faithful" (10:23) but at the same time remind us that "if we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God" (10:26-27). God is a God of grace but also of justice (6:10) and such rejection is part of the faithful response which he has promised. Paul echoes the same thought in Romans when, after noting that Israel had not fallen beyond recovery (11:11), he went on to warn them, "Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off" (11:22).

The analogy in verses 7-8 serves as an illustration of this truth. Soil and vineyard imagery were prominent both in the ministry of Jesus and the preaching of Isaiah and our writer could easily have either or both in mind. God sends his rain on all just as his word is preached to all (Matt 13:1ff), and the end result is determined by what grows out of the soil. God has acted once and for all (cf. 10:12) to make our salvation possible. He now responds to us based upon how we respond to him. The curse may, at present, be regarded as a mere "danger" but "in the end" (eschatologically) such land can only expect to be "burned" (see 10:27 where God's judgment is described as a "raging fire" and 12:29, "God is a consuming fire").

At the outset of this section, it was suggested that how we read these verses affects our understanding of God's compassion, our judgments regarding others, and our view of the essential nature of the New Covenant. How this is so can now be seen more clearly. First, we see here the bilateral nature of the New Covenant. The blessings of this covenant are not unilaterally and unconditionally bestowed in either a universal or partial sense. Our response to what God has done in Christ (faith, repentance and baptism) is foundational in the creation of this covenant relationship and continuing in the commitment (expressed by these) to Christ's Lordship is an essential condition for continuing that relationship. It is possible to be in fact and truth a Christian who possesses a real covenant relationship with God and then to decisively abandon that relationship. The choice is ours and in no way adds to or detracts from his compassion for us. It is God's desire that all people everywhere would repent (Acts 17:30) but it remains for us to do so of our own free will.

These verses are also suggestive as to how we see ourselves and others. Many want to know, "have I committed apostasy and am I therefore beyond the grasp of God's grace?" The answer suggested here is that the only people beyond the grasp of God's grace are those who wish to be. Anyone who is willing to repent - probably anyone who cares enough to ask the question - can be restored to his or her relationship to God on that condition. As to whether others around us are in such an "apostate" condition is a decision that should be left to God since any decision to repent places a person outside of the class described here and we can never be sure whether or not a person will someday make that decision. Our most appropriate response is to never give up in our efforts to restore them and allow God to make, "in the end," the decision about their eternal fate.

4. Confident of Better Things (6:9-12)

⁹ Even though we speak like this, dear friends, we are confident of better things in your case - things that accompany salvation. ¹⁰ God is not unjust; he will not forget your work and the love you have shown him as you have helped his people and continue to help them. ¹¹ We want each of you to show this same diligence to the very end, in order to make your hope sure. ¹² We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

Following his harshest words yet, our writer offers a vote of confidence and a word of comfort. Warning and encouragement are offered together as motivation. He addresses them as dear friends although the word (ajgaphtov" , agapçtos , "object of one's affection, one who is loved") is capable of a stronger translation, such as "beloved." This is the only place in Hebrews where our writer so addresses his readers, his most tender expression following his harshest words of warning. The first person plural ( we ) may be a collective reference to writer and readers as in 6:1 but since the readers are addressed directly and in the second person ( your case ) it is more probable that it here refers to the writer and his associates (cf. 5:11; 13:18).

Peivqw (peithô , "are confident") includes the idea of persuasion (cf. KJV, "are persuaded" and 1 Cor 2:4 where Paul refers to peithos , "persuasive words") but often, as here, brings into focus the trust, confidence or sureness that results from it. Our writer will use it again in 13:18, "we are sure that we have a clear conscience." The contrast in tenses is worth noting as well. Whereas "we speak" clearly communicates the idea of the present tense of the Greek verb, "we are confident" seems to reflect the same tense when, in fact, the verb is in the perfect tense form which usually describes an action which began or occurred in the past but carries results into the present (lit., "we have been confident"). The writer may be "speaking" now but his confidence in them is nothing new but continues into the present.

The word for better occurs more times in Hebrews than in the entire rest of the NT and is a significant word in our writer's purpose, although its true significance lies ahead (chapters 7-11, where old and new covenants are compared). Here, what is better is the salvation which he expects for his readers, rather than the loss referred to in v. 6 or the judgment described in v. 8 - the eternal salvation of which Jesus is the source for all who obey him (5:9).

Two reasons are given for his confidence. The first is the character of God: God is not unjust (ajvdiko" , adikos ). In other contexts, adikos and its related forms usually receive a stronger translation such as "unrighteous(ness)," "iniquity," "evil (doer)", or "wicked(ness)." In v. 8, our writer used adokimos to describe "worthless" thistles and adikia will appear in 8:12 in reference to the "wickedness" which God, through the prophet Jeremiah, promised to forgive. However, the verb can also mean "to hurt or to harm, with the implication of doing something wrong or undeserved" (cf. Matt 20:13; Luke 10:19; Acts 25:20) and Peter uses adikia to describe the pain of "unjust" suffering which Christian slaves are exhorted to endure. The closest parallel in the NT to what we read here is in Romans 3:5 where Paul poses the rhetorical question of whether God would be "unjust" to bring his wrath upon us in light of our unrighteousness. Here, the point is not that we can be so righteous as to deserve salvation as our "just" reward but that God will be "just" and faithful in relationship to his covenant promises and the lives of the readers give evidence that they continue in that relationship with him.

Thus follows the second reason for the writer's confidence: the evidence of salvation which he sees in their lives. As in so many places in Scripture, work and love are joined together. Paul wrote of a "labor prompted by love" (1 Thess 1:3) and John encouraged Christians to "not love with words or tongue but with actions and in truth" (1 John 3:18). Our writer will join these same terms in 10:24 when he exhorts his readers to "spur one another on toward love and good deeds."

As elsewhere, it seems clear that the work is the outward evidence or proof of the love which, in this case, is shown in the help given to God's people. =Endeivknumi ( endeiknymi ) means "show" or "cause to be made known" in the sense of proof, evidence, verification or indication. For example, it is the same word Paul uses in 2 Corinthians 8:24 when he urges his readers to "show ( endeiknymi ) proof (ejvndeixi" , endeixis )" of their love "so that the churches can see it" (lit., "in the presence of the churches") by participating in the collection for the Christians in Jerusalem. The word for "help" (diakonevw , diakoneô ) is usually translated "serve" or "minister." Examples of their service to others are offered later in the letter. In 10:33-34, we read that they "stood side by side" with those who were insulted and persecuted, even when it meant receiving the same treatment themselves. In 13:1-3, we read that they expressed their love by entertaining strangers and remembering those in prison.

Much of this resembles what Jesus described in his saying about the sheep and the goats (Matt 25:31ff). Here, their love is "shown him ," just as in 13:2 some people "entertained angels without knowing it" and in Matthew 25 the one who serves "one of the least of these brothers of mine" serves Jesus himself. Ministering to God's people manifests a love for God himself and serves as observable evidence that we belong to him.

6:11 We want each of you to show this same diligence to the end, in order to make your hope sure.

His confidence, however, does not keep our writer from worrying about the possibility that his readers might give up. Thus he now turns from the past and the present to the future. He wants his readers to "keep on showing" (an acceptable translation of the present tense form) the evidence of their love for God "to the end." This latter phrase hearkens back to the eschatological reference in v. 8 (hence the NIV, "to the very end"). =Epiqumevw (epithymeô , "want") occurs only here in Hebrews but as elsewhere in the NT it communicates a very strong desire. It is used in the Gospels to describe sexual "lust" (Matt 5:28), the "longing" of the prophets and righteous men to hear the teachings of the Messiah (Matt 13:17; cf. 1 Pet 1:12), the "longing" of the prodigal son to eat with the pigs (Luke 15:16) and of Lazarus to eat what fell from the rich man's table (Luke 16:21). It is also used to describe "covetousness" (Acts 20:33; cf. Paul's use of the term in connection with the tenth commandment, Rom 7:7; 13:9; James 4:2).

Not only does he want them to keep showing the evidence of their love for God but to do so with "this same diligence." In some contexts, this word (spoudhv , spoudç ) includes the idea of haste, quickness, hurriedness or eagerness (Mark 6:25; Luke 1:39; Phil 2:28; possibly Luke 7:4 and Titus 3:13). But here the word functions as an opposite to the word "lazy" in v. 12 (nwqrov" [nôthros ], translated "slow" in 5:11) and so probably carries the sense of "working hard" or "not letting up."

The goal of this diligence is to make their hope sure (lit., "the full assurance of hope," NASB). Plhroforiva (plçrophoria , "assurance") and its cognates include the notion of "completeness" or "fullness" - whether it be "to tell fully" or "relate fully the content of a message," to "fully accomplish one's task" or "be completely successful," to be "fully persuaded," or to "be completely certain of the truth of something." =Elpiv" ( elpis , "hope") can refer to the act of expecting but in Hebrews tends to mean the thing expected/hoped for (here, probably the "promises" referred to in v. 12). The true significance of these terms is seen in their relationship to pivsti" ( pistis , "faith," v. 12). In 10:22, our writer refers to the "full assurance [plhroforiva , plçrophoria ] of faith" and in 11:1 he will write that "faith is being sure [uJpostavsi" , hypostasis , "substance"] of what we hope for [ejlpivzw , elpizô ]." The concepts of faith, hope, and assurance are interrelated - "hope" describing what we look forward to, "faith" the trust or belief that we will in fact receive what we expect, and "assurance" the present experience of certainty which grows out of faith. The diligence with which we continue to serve is an ongoing sign that we have lost none of these.

6:12 We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised.

The Greek text actually continues the sentence which began in v. 11 - literally, "in order that you might not become," indicating the desired result. It is first described negatively and then positively. Nwvqro" (nôthros , "lazy") is repeated from 5:11 (where the author charged his listeners with being "slow to learn"), framing the excursus and relating the intervening discussion to his initial concern. He hopes, then, that the rebuke of 5:11-14, the exhortation of 6:1-3, the warning of 6:4-8 and the encouragement of 6:9-12 will motivate his readers to get on with their spiritual growth, for therein lies the secret to endurance and perseverance.

If they do so, they can become "imitators." Our writer will use the same word in 13:7 when exhorting his readers to imitate the faith of their church leaders but here the word anticipates, immediately, the reference to Abraham in vv. 13-15 and, eventually, "the ancients" of chapter 11 where their faith will be more fully defined and illustrated. Faith and patience (makroqumiva [ makrothymia ], cf. 6:15) are the qualities demanded in the interim wait for "what has been promised." They are natural counterparts, for the period of waiting which requires patience is usually the strongest test of our trust.

D. GOD'S OATH MAKES HIS PURPOSE SURE (6:13-20)

¹³ When God made his promise to Abraham, since there was no one greater for him to swear by, he swore by himself, ¹⁴ saying, "I will surely bless you and give you many descendants." ^{a 15} And so after waiting patiently, Abraham received what was promised.

¹⁶ Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument. ¹⁷ Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath. ¹⁸ God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged. ¹⁹ We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain, ²⁰ where Jesus, who went before us, has entered on our behalf. He has become a high priest forever, in the order of Melchizedek.

^a 14 Gen. 22:17

In the Greek text, the conjunction gar ("for") directly connects these verses to v. 12. Though moving away from his parenthetical address, our writer will make a gradual transition back to his main argument. This transition will be complete by v. 20 when he returns to the theme mentioned in 5:10, just before he broke off to address his readers slowness of learning (5:11). The example of Abraham, then, appears to serve two purposes: (1) to illustrate the relationship between faith, patience and hope (cf. vv. 12, 15, 18-19) and (2) to prepare for the argument about the greatness of Melchizedek (7:4, 6, 7).

Abraham is a key figure in Hebrews, being mentioned no less than ten times, and his significance in NT theology is twofold: (1) God's promise to him frames the purpose and method of the plan of redemption, announcing the gospel and (2) his faith in that promise models the way of righteousness which is revealed in the gospel (Rom 1:17). In the Greek text, our author places Abraham's name in the initial position for emphasis, presumably to take advantage of the ethos provided by his example, although its persuasiveness for his readers was probably due more to his status as the patriarch of Israel.

The thrust of these verses, however, is what God did when he took the initiative to act toward Abraham, and the grammar of the sentence makes it clear that he performed two acts at the same time. He made a "promise" (present adverbial participle) and he "swore" or took an oath (main verb). For now, our writer only adds that when God swore, he "swore by himself." So God himself stated (Gen 22:16) when repeating his promise to Abraham and so Moses had remembered when interceding with God on behalf of the Israelites (Exod 32:13). The reason given for God so swearing was that he was simply too great to be confined to the human custom of swearing by someone greater than themselves (v. 16). God's oath and promise, then, are what Abraham had to place his faith in and their significance will be discussed in vv. 17-18.

Our writer cites a portion of Genesis 22:17 as it is found in the LXX, with the exception of substituting "you" for "your seed." Whatever the reason, it makes no difference in the sense of the passage. The first record of this promise is in Genesis 12:1-9 and it is repeated in 13:14-17; 15:5; 17:2, 19; 26:3 (to Isaac); and 28:14 (to Jacob). 22:17, however, is the only statement of the promise to Abraham which includes the reference to the oath.

6:15 And so after waiting patiently, Abraham received what was promised.

Our writer now turns from God's promise and oath to Abraham's response, which models exactly what is required of the readers (cf. v. 12). Makrothymeô means "to demonstrate patience despite difficulties" or "in the face of provocation or misfortune" and hence the usual translation in the KJV is "suffer long." Abraham was already 75 years old when God first made his promise to him (Gen 12:4) and waited another 25 years before Isaac was finally born (21:5). His fathering of Ishmael by Hagar at Sarah's behest (Gen 16) illustrated how trying the wait was. The citation of Genesis 22:17 in v. 14 would probably have reminded the readers of how God tested Abraham by commanding him to sacrifice the promised son (Gen 22:1-19). And yet Abraham's obedience in this case illustrated the extent to which he had grown in his faith and ability to "wait patiently" on the promises of God.

As a result ("after waiting patiently" translates an aorist adverbial participle which could be easily read as causal in this context), Abraham "received what was promised." How this was so might be difficult for some of us to imagine. He had been promised a great nation, a multitude and yet when he died he had but the one son of the promise and two grandsons (Gen 25:7, 26). Yet Abraham clearly considered this a wondrous miracle (Gen 17:17; 18:11-12; 21:7) as did our writer (Heb 11:11) and so it is possible that the reference here is simply to the birth of Isaac. Or perhaps it was simply that through Isaac's birth Abraham saw "the things promised" and "welcomed them from a distance," receiving the promise in this sense, while the "descendants as numerous as the stars" represented another sense in which our writer later says he "did not receive the things promised" (11:11-13). The point for the readers is the same: to receive what God has promised as Abraham did, they must also wait patiently as Abraham did.

6:16 Men swear by someone greater than themselves, and the oath confirms what is said and puts an end to all argument.

As he continues to illustrate for his readers the importance of faith and patience in making their hope sure, the writer now shifts his attention back to God again, turning from Abraham's faith to God's faithfulness. This verse introduces the first part of an argument from lesser to greater (from what men do to what God does) but also anticipates one of the forthcoming arguments about the superiority of Christ's priesthood (7:20ff).

The present tense form of "swear" clearly suggests customary action here. In ancient cultures, the seriousness of taking an oath was suggested by the fact that many viewed them as dangerous since breaking them was often associated with a curse ("one who is quick to take an oath, will be quick to meet his death"). Yet they served the important purpose of enhancing the credibility of claims not readily accessible to empirical confirmation by adding the threat of curse or hope of blessing, placing the promise under the agency and judgment of the gods or king. Some oaths were considered binding upon subsequent generations as well. Similarities in terminology between oaths in the Old Testament and those of other ancient cultures suggest that they served the same basic functions for Israel. The third and ninth commandments (Exod 20:7, 16), even if not limited to this, clearly applied to the sanctity of oaths within the covenant community. Jesus' command in Matthew 5:33-37 indicates that the Jews of his day did not take oaths as seriously as they should have.

This same purpose of the oath is clearly indicated by our writer here. It "confirms what is said" and "puts an end to all argument." The RSV is more form-literal here: "in all their disputes an oath is final for confirmation." =Antilogiva ( antilogia , "argument") literally means "to speak (legô ) against ( anti )" and in classical Greek rhetorics served as a technical forensic term. Eij" bebaivwsin (eis bebaiôsin , "for confirmation") was also a technical legal term used "to denote legally guaranteed security" whether of a lease, a title to property, a sale or delivery, etc. Adding an oath to a promise was considered sufficient evidence to "cause someone to be firm or established in belief" and ended the need for doubt or debate.

6:17 Because God wanted to make the unchanging nature of his purpose very clear to the heirs of what was promised, he confirmed it with an oath.

Verses 17-20 describe the second half, or conclusion, of the lesser to greater argument. In this verse, we read why God chose to confirm his promise with an oath - he "wanted to make the unchanging nature of his purpose very clear." "Want" (bouvlomai , boulomai ) includes the idea of intent and deliberateness, as suggested by the use of the word "purpose" to translate the cognate noun (boulhv , boulç ) later in the same sentence. "Make clear" (ejpideivknumi , epideiknymi ) continues the forensic terminology in this section. It could be translated "prove" as it is elsewhere, when in Acts 18:28 we read that Apollos proved "in public debate" that Jesus was the Christ. A cognate ( apodeiknymi ) is used in Acts 25:7 where we read that the Jews were unable to "prove" their charges against Paul in court. What God wanted to prove was "the unchanging nature of his purpose." =Ametavqeto" ( ametathetos , "unchangeableness") appears only here and in v. 18 in the NT but Moulton and Milligan point out that in the papyri, "the word was used as a technical term in connexion with wills" (p. 26) - i.e., they were fixed at death (cf. 9:16, 17).

God wanted to make this clear to "the heirs of what was promised." Inheritance terminology is frequent in Hebrews (1:2, 4, 14; 6:12, 17; 9:15; 11:7, 8; 12:17). Here it is a carryover from v. 12. It fits well into the forensic/legal terminology but its significance here seems to be theological as well. The thrust of the immediate context is that the readers were the heirs of the same promises made to Abraham (6:12, 15, 17) and this is not a unique idea in the NT (cf. Gal 3:7-9, 16-20; Acts 3:25). The use of the present tense form (which could be translated, "because God always wants") suggests a continuing purpose expressed through an oath binding throughout subsequent generations (see comments on v. 16 above). Thus the promises which God confirmed to Abraham (and by extension even to Christians today), not only encompass God's dealings with Israel and the coming of the Christ as the promised blessing (Acts 3:25) but also the eschatological hope of the Christian (Heb 1:14; 9:15).

6:18 God did this so that, by two unchangeable things in which it is impossible for God to lie, we who have fled to take hold of the hope offered to us may be greatly encouraged.

This verse describes the result God had in mind (the Greek text actually begins this verse with "so that," continuing the sentence which has extended through vv. 16-17). God wants for us to be "greatly encouraged." Paraklhvsi" (paraklçsis ) "may mean either 'encouragement,' 'exhortation,' or both." Our writer will use the word again in 12:5 to describe the "word of encouragement" offered by Scripture to help us in our struggle with sin and in 13:22 when closing the letter, appealing to readers to bear with "his word of exhortation," that is, his "short letter." Paul similarly uses the word in connection with hope (Rom 15:4; 2 Cor 1:5-7; 2 Thess 2:16). What is unique about the present verse is the strength added to the expression (ijscuraΙn paravklhsin , ischyran paraklçsin , literally, "we have a strong encouragement"). God not only wants for us to be perfectly clear about his purpose for us (to inherit the promises, v. 17) but for us to be continually confident while we wait patiently for its completion.

This encouragement is intended for those "who have fled to take hold of the hope offered." Katafeuvgw (katapheugô ) is used only here and in Acts 14:6, where we read that Paul and Barnabas fled to Lystra and Derbe to escape stoning in Iconium. Pheugô is more common in the NT and usually retains this idea of "fleeing for safety" or "becoming safe by taking a refuge" (as elsewhere in Hebrews, 11:34 of the prophets who "escaped the edge of the sword" and 12:25 of the inability of those who refuse Jesus to "escape" punishment) although the prepositional prefix probably adds a greater degree of intensity. Here the word describes the haste and intensity with which we take hold of our hope. God's encouragement is meant to sustain us in the faith required to wait patiently for what he has promised us, "in order to make our hope sure" (6:11).

It is through "two unchangeable things" that God so encourages us. As his purpose is unchanging (ajmetavqeton , ametatheton ) so are these things (ametathetôn ) by which he encourages us about that purpose. They are, it seems quite clear from the context, the promise and the oath added to it. In these, "it is impossible for God to lie." This truth is well attested to throughout Scripture (Num 23:19; 1 Sam 15:29; Titus 1:2). The case presented for remaining diligent to the end, and so inheriting the hope promised through faith and patience, is not merely forensic but an ethical one (in the sense of ethos , character). In the end, we trust in the word of God (both the promise and the oath to add strength to the pledge) because we trust the person of God.

6:19 We have this hope as an anchor for the soul, firm and secure.

As our writer draws his appeal to a conclusion, he moves to the present and returns to the use of the first person plural as in 6:1 (as a collective reference to author and readers, rather than as in 6:9 where "we" is used opposite "you"). In these last two verses of the chapter, two images are employed to illustrate what hope does for those who, in faith, wait patiently to inherit what has been promised.

The first of these images is that of the anchor. As an anchor steadies and holds a ship in place, so hope does for our lives. It makes us "firm and secure." Bevbaio" ( bebaios , "firm") is a cognate of the same word used in v. 16 to describe how an oath "puts an end" (lit., acts as "final confirmation") to argument. Here, it is our lives which are "tied down" or "established" in a sure and certain manner. As such, they are also made "secure" (ajsfalhv" , asphalçs , "safe and hence free from danger"). Life can be as stormy as a rough sea. Those who possess this hope for the future, however, have the spiritual resources to survive the dangers of the present.

It enters the inner sanctuary behind the curtain, 6:20 where Jesus, who went before us, has entered on our behalf.

The second image has to do with the service performed by the high priest on the Day of Atonement (Lev 16). The outer part of the sanctuary of the tabernacle (and later the temple) consisted of the Holy Place (which held the table of showbread, the golden lampstand, and the golden altar of incense; Heb 9:2). The altar of incense stood on the west side of the Holy Place in front of a veil which separated it from the inner (and smallest) part of the sanctuary - the Most Holy Place, which held the ark of the covenant (containing the ten commandments, the gold jar of manna, and Aaron's staff; Heb 9:3-4) and where God himself was declared to dwell (between the cherubim on the mercy seat, which rested on the ark; Heb 9:5). The high priest alone was to enter this inner sanctuary once a year to offer sacrifices to atone for "all the sins of the Israelites" (Lev 16:33-34; Heb 9:7). Our writer will make more extensive use of this imagery in chapter 9.

How does our "hope" enter this sanctuary? Our writer follows this statement by returning to his discussion to the high priestly ministry of Jesus which he began back at the end of chapter four and continued into chapter five. Because "we have such a high priest who has gone through the heavens," we, too, can "approach the throne of grace with confidence" (4:14, 16). Jesus is the one who has "entered on our behalf" and, because of his sacrifice, we have a hope which extends far beyond anything in this world but also into the next, bringing us into the presence of God himself. It is this anticipation which "anchors" our lives even now.

He has become a high priest forever, in the order of Melchizedek.

Our writer employs this last image not only to illustrate the promise which hope holds for his readers but to complete his return to the main line of discussion - the high priestly ministry of Jesus. When he left off, he had just noted that Jesus was "designated by God to be a high priest in the order of Melchizedek" (5:6, 10). Here he repeats the statement and will proceed to discuss its significance in chapter seven.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 6:18

PRINCIPLES OF GROWTH FOR THE NEW AND GROWING CHRISTIAN

Faith—Elevators Can Let You Down

I have heard people say, " I just find it hard to have faith in God," not realizing the implications of their words. These are the same people who often accept the daily weather forecast, believe the newspapers, and trust their lives to a pilot they have never seen whenever they board a plane. We exercise faith every day. We rely on our car’s brakes. We trust history books, medical journals, and elevators. Yet elevators can let us down. History books can be wrong. Planes can crash. How much more then should we trust the sure and true promises of Almighty God. He will never let us down...if we trust Him.

Cynics often argue, " You can’t trust the Bible—it’s full of mistakes." It is. The first mistake was when man rejected God, and the Scriptures show men and women making the same tragic mistake again and again. It’s also full of what seem to be contradictions. For example, the Scriptures tell us " with God nothing shall be impossible" ( Luk 1:37 ); there is nothing Almighty God can’t do. Yet we are also told that it is " impossible for God to lie" ( Heb 6:18 ). So there is something God cannot do! Isn’t that an obvious " mistake" in the Bible? No, it isn’t.

Lying, deception, bearing false witness, etc., is so repulsive to God, so disgusting to Him, so against His holy character, that the Scriptures draw on the strength of the word " impossible" to substantiate the claim. He cannot, could not, and would not lie.

That means that in a world where we are continually let down, we can totally rely on, trust in, and count on His promises. They are sure, certain, indisputable, true, trustworthy, reliable, faithful, unfailing, dependable, steadfast, and an anchor for the soul. In other words, you can truly believe them, and because of that, you can throw yourself blindfolded and without reserve, into His mighty hands. He will never, ever let you down. Do you believe that?

For the next principle of growth, see 1Pe 2:2 footnote.

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 6 (Chapter Introduction)

Overview

Heb 6:1, He exhorts not to fall back from the faith; Heb 6:11, but to be stedfast, Heb 6:12. diligent, and patient to wait upon God; Heb 6:13, because God is most sure in his promise.

Poole: Hebrews 6 (Chapter Introduction)

CHAPTER 6

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 6 (Chapter Introduction)

(Heb 6:1-8) The Hebrews are urged to go forward in the doctrine of Christ, and the consequences of apostacy, or turning back, are described.

(Heb 6:9, Heb 6:10) The apostle expresses satisfaction, as to the most of them.

(Heb 6:11-20) And encourages them to persevere in faith and holiness.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 6 (Chapter Introduction)

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), 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 (Heb 6:9 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 6 (Chapter Introduction)

The Necessity Of Progress (Heb_6:1-3)

Crucifying Christ Again (Heb_6:4-8)

The Brighter Side (Heb_6:9-12)

The Sure Hope (Heb_6:13-20)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

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Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 6 (Chapter Introduction)

INTRODUCTION TO HEBREWS 6

In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV