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.
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