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Exegetical and Hermeneutical Commentary of Hebrews 6:13

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For when God made promise to Abraham, because he could swear by no greater, he swore by himself,

13. For when God ] The “for” implies “and you may feel absolute confidence about the promises; for,” &c.

made promise to Abraham ] Abraham is here only selected as “the father of the faithful” (Rom 4:13); and not as the sole example of persevering constancy, but as an example specially illustrious (Calvin).

because he could swear by no greater ] In the Jewish treatise Berachoth (f. 32.1) Moses is introduced as saying to God, “Hadst thou sworn by Heaven and Earth, I should have said They will perish, and therefore so may Thy oath; but as Thou hast sworn by Thy great name, that oath shall endure for ever.”

he sware by himself ] “By myself have I sworn” (Gen 22:16). “God sweareth not by another,” says Philo, in a passage of which this may be a reminiscence “for nothing is superior to Himself but by Himself, Who is best of all” ( De Leg, Alleg. iii. 72). There are other passages in Philo which recall the reasoning of this clause (Opp. i. 622, ii. 39).

Fuente: The Cambridge Bible for Schools and Colleges

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:

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)Because 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.

Fuente: Albert Barnes’ Notes on the Bible

Verse 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, Ge 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.

He sware by himself] He pledged his eternal power and Godhead for the fulfilment 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.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

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. Gods 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.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. Forconfirming thereasonableness of resting on “the promises” as infalliblysure, resting as they do on God’s oath, by the instance of Abraham.”He now gives consolation, by the oath of God’s grace, tothose whom, in the second, third, and fourth chapters, he had warnedby the oath of God’s ‘wrath.’ The oath of wrath did notprimarily extend its force beyond the wilderness; but the oath ofgrace is in force for ever” [BENGEL].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

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 Ge 12:1 nor that in

Ge 15:1 but that in Ge 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 Ge 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.”

n Leg. Allegor. l. 2. p. 98.

Fuente: John Gill’s Exposition of the Entire Bible

Made promise (). First aorist middle participle of . Could swear by none greater (‘ ). Imperfect active of in sense of as often with (first aorist active infinitive of ) and (he sware) is first aorist active indicative.

Fuente: Robertson’s Word Pictures in the New Testament

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 (ch. 11 9, 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 [ ] . Lit. since he had (the power) to swear by no one greater.

By himself [ ] . Comp. Gen 22:16. N. T. o, but see LXX, Amo 6:8.

Fuente: Vincent’s Word Studies in the New Testament

1) “For when God made promise to Abraham,” (to gar Abraam epangeilamenos ho theos) “For when God (was) making promise to Abraham,” regarding the saviour and a future homeland for him and his people, Gen 12:1-3; Gen 13:14-17; Gen 15:1-6.

2) “Because he could swear by no greater,” (epei kat’ oudenos eichen meizonos omosoi) “Since he had by no one greater to swear,” to confirm his promise, Gen 15:13-18; Gen 17:1-8; Gen 22:15-18.

3) “He sware by himself,” (omosen kath’ heautou) “By himself (his own integrity) he swore; Heaven and earth were polluted and would perish or pass away, and all men were by nature corrupt; God could confirm his oath by none greater than himself. So he pledged upon his own integrity of attributes and character. And his promises are thus secured, Psa 105:9-10; Luk 1:70-75.

Of his good promises none has failed, Jos 21:45; Jos 23:14; 1Ki 8:56.

0 that His children might yet trust him in all his promises! “I am with thee,” “I will come again,” “I will receive you unto myself,” “I will never leave thee or forsake thee,” Mat 28:18-20; Joh 14:3; Heb 13:3-5; Pro 3:3-5.

Fuente: Garner-Howes Baptist Commentary

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.

(105) It is said, that having “patiently endured” or rather waited, “he obtained the promise,” that is, of a numerous posterity, the particular thing previously referred to. After having waited for twenty-five years, (see Gen 12:1, and Gen 17:1,) a son was given him; and this beginning of the fulfilled promise was a pledge of its full accomplishment. This case is brought forward as an example of waiting faith. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

Heb. 6:13.The connection of thought may be thus given: Follow the godly, I say. Take one such for an instance. Abraham. See how graciously God met his steadfast goodness. But how does this illustrate the point? Thus God revealed Himself to Abraham, even as, in Christ, he has revealed Himself to you. Abraham believed. Abraham patiently continued. Abraham has long ago attained the promise. But, from this illustration it might be argued that Abraham had the advantage of a positive oath and promise: there was no uncertainty trying his faith. The writer replies, Neither is there in Christianity. That is the new grace of Him who has proved Himself faithful. What then are the two immutable things? The promise and oath of God. Given for confirming our faith. Stuart says, the oath that David should have a son, and the oath that Christ should be a priest after the order of Melchizedek.

Heb. 6:19. Anchor of the soul.This is a figure of hope; it was a familiar emblem from very early days. It is the hope, not the anchor, which is thought of as entering within the veil, resting on the living, exalted, spiritual High Priest. It is not necessary to think of the anchor as holding within the veil. Hope holds there, not the mere emblem of the hope. The figure of heaven is borrowed from the Jewish sanctuary.

MAIN HOMILETICS OF THE PARAGRAPH.Heb. 6:13-20

Two Immutable Things.In this epistle there is certainly one of the marked characteristics of the Pauline style. St. Paul was constantly swept aside from the main line of his argument by new thoughts suggested by words he used. And he does not always come back precisely upon the point where he broke off. The writer here has a train of thought suggested by speaking of those who through faith and patience inherit the promises. He checks himself to make mention of one, the patriarch Abraham. But it is not difficult to trace the continuance of his main argument. He had been urging the Jewish Christians to a persistent steadfastness. But what can he say to strengthen them in making the effort? What can he do better than remind them that God is always on the side of goodness? He has, through all the ages, encouraged His people to persevering and steadfast goodness, by two immutable thingsHis promise, and the oath that confirms it. Abraham is the example of those who can unite faith in God with patient waiting for Him. To him came the comforting of Gods well-assured promise, Blessing I will bless thee. In the ways of men promises are things to be relied on and acted on. Promises, when confirmed by solemn oath, become covenants, and are regarded as absolutely reliable. In every dispute of theirs the oath is final for confirmation. I. The ground of Abrahams hope was Gods solemnly confirmed promise to him. II. The ground of our hope is Gods promise of eternal blessing, eternal life, in Christ Jesus, sealed and confirmed as it is by the Divine assurance and oath. It is evident that the term oath is not used in the precise way that is familiar to us. It means generally a solemnly assured promise. There is therefore good reason for considering Stuarts suggestion, that the two immutable things are:

1. The solemn declaration and assurance that Abraham should have a son, in whom all nations should be blessed. Abraham was encouraged and strengthened to endure all disabilities by that assurance. He lived and suffered and acted in the inspiration and cheer of it.

2. The solemn declaration and assurance, to which God, as it were, pledged His faithfulness, that Abrahams son, Davids son, the Messiah, should be mans High Priest for ever, and after the permanent human order of Melchizedek, not the temporary and strictly Jewish order of Aaron. Both these promises are regarded as solemnly confirmed and sealed, because both are written down in the infallible Scriptures, to which God is solemnly pledged,one in Gen. 22:18; the other in Psa. 110:4.

I. Gods solemn pledges to His people.

1. They are given in ways that show gracious Divine consideration for human weakness.
2. They are given in ways that make a basis for absolute confidence.
3. They are represented by the extremest ways in which men gain the confidence of their fellow-men.
4. They are written down in the sacred Scriptures so that there may be no disputing about their character and meaning.
5. So written, they become equally Divine pledges to the people of God in each succeeding generation.
6. The honour of Gods name is involved in any failure to keep the promises so solemnly made. And God is a jealous Godjealous of the honour of His own name.

II. A representative instance of Gods faithfulness to His pledge.The case of Abraham. Specially interesting to Jews, because Abraham was the great race-father. God made a solemn promise to him. But it was one which it seemed, naturally, impossible to fulfil. Nevertheless Abraham accepted the assurance, relied on the promise, and found, what Gods people find over and over again, that the impossible with men is possible with God, and that Gods word never does return unto Him void. The promised son was born; in his descendants came the Messiah, and in Him all nations of the earth have been and are blessed.

III. The universally interesting instance of Gods faithfulness to His pledge.As solemnly as Abraham was assured that all nations should be blessed in him, so solemnly was humanity assured that Messiah should be the Priest of humanity after the order of Melchizedek. That may seem strange and almost impossible to men who could recognise no priesthood but the limited Levitical. But the pledge is kept. Christ is that priest; and if He seems to supersede the high priest for Jews, it is only because He is Gods High Priest for humanity, Jews included.

SUGGESTIVE NOTES AND SERMON SKETCHES

Heb. 6:13. Swearing as Asseveration.An examination of the references to swearing and oath-taking in a Bible Concordance will impress the familiarity of the custom in Bible times. It was the ancient way of assuring things which has in modern times been replaced by the signing of documents.

1. Swearing may be wrong. What is now commonly understood by swearing is always wrong. It is the taking of Gods name in vain, which is the expression of irreverence or unrestrained passion.

2. Swearing may be duty. It is when we are called upon seriously to confirm our word with an oath, in a court of justice.

3. Swearing may be the befitting thing. It is when the solemn confirmation of our word is called for. But Jesus taught that in the utterances of His followers there should always be such a ring of truth, that their words should never need such confirmations. Only in condescension to mans weakness can God ever confirm His word with an oath. And He can only swear by Himself, as there is no one greater than He to whom His appeal can be made.

Heb. 6:15. The Issue of Gods Waiting-time.And thus, having patiently endured, he obtained the promise. However long God may call us to wait for the fulfilment of His promise, the fulfilment comes at last; but when it comes, it may not come to the person who first received the promise, or it may not come in the form which he expected it to take. Abraham himself did not receive the promise in its fulfilment, but his posterity did. Abraham did receive the fulfilment of the promise, if its spiritual significance be apprehended; for the spiritual blessing which holding the promise was to him was its really best fulfilment. This gives us two principles which can be applied to our Christian expectations.

I. Whatever God has literally promised will be actually and literally fulfilled, however long the fulfilment may seem to tarry, and even if the the waiting-time overpasses any one mans life.

II. The spiritual blessing which God makes our times of trustful waiting for the fulfilment of His promise to be, are the very best fulfilment of that promise. In our trustful waiting we now receive the end of our faith, even the salvation of our souls.

Heb. 6:17. The Immutability of Gods Counsel impressed upon His People.R.V. Wherein God, being minded to shew more abundantly unto the heirs of the promise the immutability of His counsel, interposed with an oath. Gods taking oath to confirm His promise was an act of most gracious and pitiful condescension to the weakness of mencondescension indeed to admit for one moment the bare possibility that He might not be true to His word. Such a suspicion might arise in mans frail heart; but it is a marvel of grace that God should recognise it, and so patiently and so graciously arrange for its removal, by taking solemn oath for the confirmation of the promise. As if, for the comforting of man, and as if He were a man with men, He would pledge His very life upon His faithfulness. That marvel of condescending grace is seldom worthily estimated, and our response of absolute and entire trustfulness is seldom worthily made. The unchangeableness of Gods word and Gods plan, the immutability of Gods counsel, needs to be impressed upon us. But when we speak of change in relation to God, it is necessary to speak with great care and precision. There never can be change in His plan or purpose, there must be change in His modes of carrying out His purposes, if He is to adapt them to the ever-changing moods and circumstances of His uncertain and ever-changing creatures. But that sort of change we know is quite consistent with the steadfast and unwavering purpose of our human parenthood. Within the human limits, parents are at once unchangeable and changeable. But it is always a most serious endeavour of wise parents to fix the conviction of their faithfulness and unchangeableness on the minds of their children. It is the support of their authority; it is the ground of their claim to full trust. Just so, and in the higher, the infinite sense, God must adequately impress on us the immutability of His counsel, because on our confidence in it rests our response to His authority, and our trust in Himself.

Heb. 6:17-19. The Anchor of Hope.One of the saddest things that was ever said about the heathen world is said by the apostle Paul, who wrote of it as having no hope. The agnostic literature of our own period is doing what it can to drag Christendom back and down to the same dismal abyss. A grim, hard unbelief seeks to bound our little life for us, and there is no hereafter. We have a foundation in a Divine promisea hope of eternal life. We have an assurance of hope unto the end, that is a certainty as opposed to uncertainty, meagreness, and shallowness. This blessed hope is described and illustrated in the text.

I. It is a hope set before us.That form of expression is to be found again and again in this epistle. It is not uncertain, but devised, planned, and provided for by the God of our love. Confirmed by an oath. Set before us. Whom? Those who flee for refuge. Not for self-confident persons.

II. It is a hope sure and stedfast.It rests on the promise of God. We need it in the face of the frequent defeats of natural earthly hopes, and the frequent discouragements of our personal experience and service.

III. It enters within the veil.Thus it is like an anchor that goes into the seaits proper place. Its security is in heaven, where Christian believers have and hold all their best things. The writer of this epistle never lost sight of the priesthood and the sanctuary. Nothing can twine itself about the person or injure the life of the great High Priest who is within the veil. We hope in Him, think of Him, and waitthat is our hope.

IV. The hope illustrated.

1. It is an anchor of the soul. A most apposite and instructive metaphor. The anchor gives steadiness and security. So of our hope that goes down beneath the surface-troubles of life, and grapples with some secret ground of strength and comfort.

2. The folly of going to sea without an anchor. Men have impulse, energy, but no hold on the promises of God, no good hope through grace. So, too, unsound anchors and chains are worse than having none. A little profession, a faint hope, is an unsound anchor.

3. A well-taught, well-disciplined Christian has good hope, and is secure against going on the shoals of doubt, or the hard rocks of despair. When life is troubled, conscience agitated, and the heart tossed with tempests and conflict, the Christian can hope in God. The shipwreck of faith is well prevented by the strong anchor of hope. There is no perfect calm. We must put our hope in the promise of eternal life, which God has given to us in Christ Jesus. That is our anchorage ground. If, like Bunyans pilgrim, we feel the ground, we shall see the Gate and Him standing by it to receive us.Donald Fraser, D.D.

Heb. 6:18. The Immutable Promises of God.This is one of the most inspiring and helpful passages in the New Testament. The key to it is in the dual thought presented, and which runs all through the paragraph. God gave to Abraham a promise which He confirmed by oath. These, His word and His oath, are the two immutable things; they constitute not only a consolation, but a strong consolation; we have not only an anchor, but an anchorage; the word is sure, and the oath makes it steadfast. This double form of presentation thus pervades the passage. God condescends to human frailty and the weakness of our faith. He gives His word of promise, and then confirms it with an oath; and because He can swear by no greater, swears by Himself. A deeper thought lies here. Jesus Christ is the living, incarnate oath of GodHis word of promise made flesh, and thus doubly secured to the believer. The word of God is our anchor; but the anchor needs an anchorage; and Jesus, the forerunner, takes the anchor and lodges it within the veil, making it fast to the rock of ages. The introduction of the person of Christ here is to be accounted for on this groundthat He represents Gods confirming oath; and hence without Him the promise would lack its confirmation. (Compare Heb. 7:22, also 2Co. 1:18-20.) The theme suggested is the immutable promises of God.

1. God has given His word, and cannot lie.

2. God has given His oath, and cannot perjure Himself.

3. God has given His Son, and so has given Himself. Christ incarnates His word of promise and His oath in Himself, and fulfils both. He adds the yea of confirmation to Gods word. He seals the promise with His own blood. Practical thoughts:

1. The folly of unbelief. The land of promise is before us, but we are slack to possess it. All depends on our appropriation. (Compare Jos. 1:3.) Only what we measure off with our own feet do we actually possess and enjoy.

2. The sin of unbelief. We virtually make God both a liar and a false swearer by not accepting His promise. We dishonour and disobey so far as we lack faith.

3. The inseparableness of the word written and the word incarnate. He who appropriates or rejects the promises appropriates or rejects Jesus. No mans anchor has an anchorage until he finds Jesus as his Saviour.

4. Faith and hope are close akin (Heb. 11:1). To believe Gods word begets hope. The more confident the faith the more assured the hope. Both reveal their real value, like an anchor, only when subjected to the strain of trial.Anon.

Taking Sanctuary with Christ.Fled for refuge to lay hold of the hope set before us. There are two sets of associations which will materially help us in the endeavour to understand and to apply this somewhat figurative expression. There are one or two cases mentioned in Old Testament Scriptures in which men whose lives were imperilled fled for personal safety into the tabernacle precincts, and caught hold of the horns of the altar of burnt offering, evidently with the idea that they could not be slain while they held those horns. Adonijah, an elder son of David, made a desperate effort to secure the succession to Davids throne. He was thwarted by the promptitude of Solomon and Bathsheba; and then, knowing that he had forfeited his life by his rebellious scheme, he arose, and went, and caught hold on the horns of the altar. Solomon graciously accepted this symbolical appeal, and granted him the right of asylum which he thus claimed. Because Adonijah had been successful, Joab, one of the rebellious party, and a much more dangerous man, thought he would try the same plan, and demand the same asylum. He also took sanctuary. And Joab fled unto the tabernacle of the Lord, and caught hold on the horns of the altar. But Solomon refused in this case to recognise the right of asylum; and as Joab would not voluntarily come forth from the holy place, he ordered Benaiah to fall upon him and kill him, even as he clung to the horns. It is not necessary now to vindicate the wisdom, or the rightness, or the policy of Solomons different action in these two cases; we only need attend to the fact, that laying hold of the horns of the altar was one of the ancient modes of claiming sanctuary, or protection from the legal consequences of misdeeds. It should, however, be fully understood that no sanctuary was allowed for wilful and determined criminals, though it was always difficult to decide who were to be classed as such. Sanctuary was recognised for those who had done some wrong by haste, or inadvertently, or by accident, or through circumstances that were quite beyond their own control. It was altogether a degradation of the idea of sanctuary when, in the middle ages, villains and criminals were shielded from the proper punishment of their crimes. It is interesting to know that the right of sanctuary was enjoyed by various districts and buildings in London. In times when every man went armed, when feuds were of hourly occurrence in the streets, when the age had not yet learned the true superiority of right over might, and when private revenge too often usurped the functions of justice, it was essential that there should be places whither the homicide might flee, and find refuge and protection until the violence of angry passions had subsided, and there was chance of a fair trial. Whitefriars was once a refuge for all criminals except traitors; but in the fifteenth century it afforded shelter to debtors only. The ancient sanctuary at Westminster is of historical celebrity as the place where Elizabeth Gray, queen of Edward IV., took refuge when Warwick, the kingmaker, marched to London to dethrone her husband, and set Henry VI. on the throne. The precinct of St. Martin le Grand was also a sanctuary. So was the Savoy; and it was the custom of its inhabitants to tar and feather those who ventured to follow their debtors thither. Dr. Turner, the missionary in Polynesia, tells us that, in the Samoan Islands, the manslayer, or the deliberate murderer, flies to the house of the chief of the village, or to the house of the chief of another village to which he is related by the fathers or the mothers side. In nine cases out of ten he is perfectly safe if he remains there. In such instances the chief delights in the opportunity of showing his importance. The other set of associations likely to help us in understanding the metaphor of the text is that connected with the very familiar Mosaic cities of refuge. Indeed, that is more likely to have been in the mind of the writer, and to have guided his thought, than the less familiar sanctuary safety of the horns of the altar. Moses was instructed to make an arrangement which would give an unintentional manslayer, in any part of the country, a temporary asylum from the family gol, or avenger of blood. Three cities on each side Jordan were made refuge cities, and the roads giving access to these cities were required to be kept in good repair, so that the man fleeing from the avenger might have no hindrance. A man with the stain of a brothers blood upon him must flee for his life to the nearest city of refuge; or, as our text expresses it, he must flee for refuge to the hope set before him. With these two sets of associations in our minds, can we find the applications of our text to our own religious conditions? If we are Christians indeed, we have taken sanctuary with Christ; we are in the Christ-sanctuary; we have, as it were, firm hold of the horns of the altar; we have fled for refuge to lay hold of the hope set before us. The writer is using persuasion to Christian professors.

I. A Christian is one who has had cause to flee.He has been a sinner, and such a sinner that he has forfeited his life. The law has reached him, The soul that sinneth it shall die. We need not speak exaggeratedly about this, or in any unreal, excited, sentimental way. The Christian has not been a murderer, or a thief, or a slanderer, or unclean. He may look at the great commands that affect moral relations, with the rich young ruler, and say as sincerely as he did, All these have I kept from my youth up. And yet the fact may remain, that relative to the searching spiritual law of God which demands a spiritual perfection of motive as well as of conduct, and the supreme devotion of the whole man to the glory of God, he is found wanting, judged a sinner, guilty before God. He has sinned with his soul; he must die. We can never get that sense of our sin which makes us feel the need of Jesus as our Saviour while our attention is fixed on acts of sin. It is not until we come to apprehend what sin really is, not until we see it to be the souls rebellion against God in order to exalt itself, that we see how righteously there hung over us the rebels doomthe doom of the spiritual and eternal death. Once the avenger of Gods outraged honour and claim was aroused, was at our heels, and we had cause to flee. Bunyan pictures Graceless awakened to see himself a sinner, and exposed to the sinners death. In his hand is the roll, in which he reads. There is the direction which he needs. He has cause to flee; and it reads, Flee from the wrath to come.

II. A Christian is one for whom a refuge has been provided.It is pictured and anticipated in the old cities of refuge for the manslayer. It is a secure refuge; it is near at hand: the access to it is easy. But the old city was only a materialising of the the spiritual reality. The refuge provided for the soul-sinner is a man, a fellow-man, a Divine Manaltogether competent, for He has gained the full right and the full power to become mans sanctuary. The psalmist had his foreshadowing of the truth which is so plain to us when he said, I flee unto Thee to hide me. An imperilled criminal may find refuge in a house, in a tabernacle, in a city; but an imperilled souland remember you once were a soul-sinner, that is the supreme fact of the past which demands such anxious attentioncannot find refuge at an altar, in a church, or even in an appointed city of refuge. No sanctuary that you ever heard of is any good at all to you, you soul-sinner. The imperilled soul, after whom the eternal death-avenger is pursuing, can find no refuge save in Godnay, nay, there is something far deeper, far more wonderful than thatonly in the God-man, in God come into the souls actual sphere, to stretch out arms of welcome, and to make precisely adapted defences and securities. That Samoan custom to which allusion has been made suggests the true and spiritual refuge-provision. The man fleeing for his life fled to a man, the strongest, noblest, most powerful man within his reach; and the man, the chief, became his sanctuary: and Christ Himself is our refuge provided.

III. A Christian is one who has fled to the refuge provided.It was much that three cities this side Jordan, and three cities that side, were known throughout the land to be cities of refuge. But the knowledge never secured any manslayer from the avenger of blood. Only his actual energetic flight over bridge and road, only his breathless hurrying till he could almost leap the last step within the gates of the city, could secure him. He must flee for refuge. It is much that an all-sufficient, almighty, infinitely adapted, and most gracious Saviour-refuge has been provided for us. We may dwell with the utmost satisfaction upon His Divine person, His finished righteousness, His perfect work, His recognised merit, His entrusted power to save, and His satisfying attractiveness; but the meditation, and even the knowledge, never yet saved one soul from the fatal grip of the avenger who executed the eternal death-penalty on soul-sinners. Adonijah would have found no clemency if he had satisfied himself with knowing about the safety gained, and the rights secured, by clutching the horns of the altar. He must flee to the tabernacle, and clutch them; and there must be no possibility of mistaking the fact that he does clutch them. And we cannot be Christians if we only know about Christ our refuge. We must have come into personal relations with Him. We must have fled to Him for refuge. We must have actually taken sanctuary with Christ. We must be behind Him, safe behind Him, so that He shall meet and answer all our foes. The apostle Paul has a famous passage, which is the exulting triumph of the soul that has fled for refuge, that is actually in the sanctuary. It is the song of the souls safety. Who shall lay anything to the charge of Gods elect? It is God that justifieth: who is he that shall condemn? It is Christ Jesus that died; yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ?

IV. A Christian is one who has found more than he expected in the refuge to which he has fled.Here we leave all the earthly symbols of Christ our sanctuary far, far behind. The old city of refuge provided safetynothing more; or rather nothing more that was unusual. The horns of the altar provided safetynothing more. The middle-age sanctuaries provided safety, and little or nothing more. And if all I could tell you about Christ the souls sanctuary were that it provided for the souls safety, but nothing more, I would scarcely care to tell the storyat least, there would be no passion of intense persuasion in the telling. Some people think to take sanctuary with Christ that they may be secure from going to hell. Many want Christ for nothing more than safety from their spiritual peril. Let us begin with that, but do not let us stay with that. Take sanctuary with Christ for shelter from the eternal death-avenger; and if you are true-hearted, you will soon find that taking sanctuary is an altogether more precious, more inclusive, more wonderful thing than you could have imagined. Christ our sanctuary is a provision for present enjoyment, and an inspiration to our hope. All thought of peril passes away in the restful, happy, beautiful life we can live in this sanctuary; and everything in it seems full of reminders of the house not made with hands eternal in the heavens. In Christ our sanctuary we are safethat is true. In Christ our sanctuary we are being savedthat is yet more precious truth. In Christ our sanctuary we have the pledge of eternal salvationthat is the unspeakably precious truth. We fled for refuge to a Saviour, and we find that we have fled for refuge to gain a hope full of immortality and bliss. Would you be a Christian? Verily you have good cause to flee. A refuge has been provided for you. You must flee to it, or it can be no refuge to you. If you do take sanctuary with Christ, there is safety for you, joy unspeakable for you, a hope laid up in heaven for you.

Heb. 6:19. Hope as a Christian Grace.Hopo is the looking for something to come with an earnest longing and desire. What is it that Christians hope for? Is it not for fulness of joy in the presence of God, for the pleasure which is at His right hand for evermore? There can be no true hope where there is not some faith and some love. If we have no faith, no living interest in the things of another worldno strong feeling of their vast importancehow can we hope for them? And we only hope for that on which we have set our affections; and hope, in its very nature, springs from and implies a love of that which we hope for. Perhaps we do not think enough of hope, as a Christian grace and duty. We strive after a brighter faith and a warmer love, but suffer our hope to be weak and dim. We do not dwell enough on the glorious things which it is our privilege to hope for. God has given us hope as a help and support to other higher motives.W. Walsham How, D.D.

The Anchor Figure for Christian Hope.The anchor, in one form or another, was known among the most ancient navigators of whom we have any record; and very early, as was natural, it became a symbol of hope. The Jews were not a maritime people, and they probably borrowed both the anchor, and the symbolic use of it, from their Gentile contemporaries. From the text it appears that the anchor, as a symbol of hope, was well known in the apostolic Church. The early Christians engraved it on rings, sculptured it on monuments, and on the walls of cemeteries and catacombs. Sometimes the symbol was associated with the fish, which was regarded as the symbol of Christ Himself. The anchor still holds its place as a sign of hope, and will do so probably to the end of time.

The Souls Anchor-hold.Christ is the souls anchor. He is within the veil. He is there for usthere in such real connection with us as is represented by the relation of the anchor to the vessel. The illustration can only be taken in a general way, suggesting the stability of that in which the anchor holds; the strength of the grip with which it holds; and the realthough not necessarily apparentsafety and restfulness of that for whose sake the anchor holds. The verse is a somewhat difficult one, and the metaphor is more involved than our Western precision of thinking can readily appreciate. Stuart gives the meaning so as to put the stress on the quality, soundness, of the anchor. Which hope we are in possession of, , and it will prove to us, in our troubles and distresses, what an anchor of sound materials, and one firmly fixed, will be to a ship in a tempest, i.e. it will keep us from making shipwreck of the faith. means, that which will not fail, i.e. like an anchor of good materials, which will not give way. Our Hope enters into the inner sanctuary, where God dwells. The meaning is, that the objects of hope are in heaven. The sentiment then is this: Hold fast the objects of your Christian hope. These will keep you steady in your adherence to the Christian religion, and preserve you, like an anchor, from making shipwreck of your faith. Then the souls anchor-hold is its hope. We have said above that the souls anchor is Christ. Both are true. And perhaps if we could see more than the surface of things, if we could see the depths of things, we might find these two to be really one. When our thoughts circle about ourselves, our anchor seems to be our hope, which we put out into the heavenly things, and try to steady ourselves by getting a strong hold. But when we are in worthier and less self-centred moods of thought, we lose satisfactions in our hope, in anything that is ours, and see Christ to be our anchor, close fastened to us here amid the seas of time, but actually reaching into, actually there in the heavenly world, gripping tight for us the everlasting rocks, and holding us so firm that no wildest storm of earth can ever shift us from our Christian place.

Heb. 6:20. Jesus as our Forerunner.Whither as a forerunner Jesus entered for us. The use of the term forerunner reminds us at once of John the Baptist, and suggests a comparison or contrast between John as the forerunner of Jesus, and Jesus as the forerunner of His Church. It is necessary to the idea of a forerunner that

(1) he announces one coming;
(2) that his presence pledges the certainty of his coming; and
(3) that he secures all due preparations for the coming. In these senses we may look at the work of John the Baptist as the forerunner of the earthly Messiah. He announced the Coming One. His presence was the pledge that He was coming, and the assurance that He was coming at once. And his work as forerunner was only completed in his endeavour to secure the necessary moral preparations for the coming. It is manifest that these peculiarities of a forerunner can only be applied to Jesus in modified ways, if He be regarded as the forerunner of the Church, as the Church comes to its spiritual privilege and heritage; and that other ideas must be associated with Christ as forerunner. He does go into the spiritual world to say that His Church is coming, and to pledge His Churchs coming, and to prepare for His Churchs coming; but we must not miss His peculiarity as forerunnerHe is the ground on which the Church has the right to come, and the source of the Churchs power to come.

The Order of Melchizedek.In what sense was Christ a priest after the order of Melchizedek? The question may be answered thus: The Aaronic priesthood was typical of Christ, but in two principal respects it failed in representing the great Antitype. It consisted of succeeding generations of mortal men; it consisted of priests not royal. The Holy Ghost, on the other hand, suddenly brings Melchizedek before us in the patriarchal history. A royal priest, with the significant names King of righteousness and King of peace (Gen. 14:18-20), and as suddenly withdraws him. Whence he comes and whither he goes we know not. As a private man he had an unwritten history, like others; but as a royal priest he ever remains, without father, without mother, without origin, succession, or end; and therefore, as Paul says (Heb. 7:3), made beforehand of God an exact type of the eternity of the priesthood of Christ (Psa. 110:4). The prophecy was Thou shalt be a priest for ever, or an eternal priest, after the order of Melchizedek. The similitude of this type therefore included two things:

1. An everlasting priesthood.
2. The union of the kingly and priestly functions in one person.Hodge.

ILLUSTRATIONS TO CHAPTER 6

Heb. 6:13. Three Kinds of Oaths, or Swearing.In early times we find no scruples about the employment of the oath. As then humanity had to be accustomed to a mutual reverence for truth and fidelity, it was natural that its use should be frequent and its signs forcible. We may distinguish three kinds:

1. The simple kind, when a private individual would confirm something in a sacred manner by his own spontaneous action. He would call on the name of his God, and the Semitic nations raised the right hand, as if in a challenge, to heaven. Along with the name of God, the person swearing would at the same time designate His other attributes, His power and greatness, or whatever else of the essence of this God appeared to him at the moment of swearing of special significance. One of the shortest and finest of the asseverative phrases is that of the last king of Judah: As Jahveh lives, who has created for us this soul (Jer. 38:16). There is a peculiar Hebrew word which means to bind oneself by seven [things]. According to this, the person swearing deemed it necessary to call upon seven things as witnesses of his declaration, or as enduring monuments of the truth. It might be seven men whom he invoked, or seven gods, or else he might touch seven sacred objects, or take seven steps to a sacred stone. (This last was customary amongst the ancient Indians in concluding treaties.) Sometimes seven sacrificial animals were presented (Gen. 21:27-31).

2. The oath became an adjuration, when it was used to compel another to confess the truth, or observe a command. Then the punishments imprecated from heaven would undoubtedly be always expressed in the strongest language. In the patriarchal times the person who desired to bind another to the strictest truth used to make the latter lay his hand under his own hip, on that part of the body out of which, according to ancient ideas, posterity proceeded. Thus he would refer the latter to the whole of posterity at once, and to its revenge should he break his promise.
3. When the oath was employed in making contracts or alliances, each of the two contracting parties made the other utter aloud the words of the contract which concerned him, these mutual promises being accompanied by similar oaths and imprecations.Biblical Things.

Swearing by laying Hands on the Koran.The present mode of swearing among the Mahometan Arabs, that live in tents as the patriarchs did, according to De la Rogue, is by laying their hands on the Koran. They cause those who swear to wash their hands before they give them the book; they put their left hand underneath, and the right over it. Whether, among the patriarchs, one hand was under and the other upon the thigh is not certain. As the posterity of the patriarchs are described as coming out of the thigh, it has been supposed that this ceremony had some relation to their believing the promise of God, to bless all the nations of the earth by means of One that was to descend from Abraham.Harmer.

Oath By the life of Pharaoh (Gen. 42:15).Extraordinary as the kind of oath which Joseph made use of may appear to us, it still continues in the East. Mr. Hanway says the most sacred oath among the Persians is By the kings head; and among other instances of it we read in the travels of the ambassadors that there were but sixty horses for ninety-four persons. The nehemander (or conductor) swore by the head of the king (which is the greatest oath among the Persians) that he could not possibly find any more. And Thevenot says: His subjects never look upon him but with fear and trembling; and they have such respect for him, and pay so blind an obedience to all his orders, that how unjust soever his commands might be, they perform them, though against the law both of God and nature. Nay, if they sware by the kings head, their oath is more authentic, and of greater credit, than if they swore by all that is most sacred in heaven and upon earth.Burder.

Touching the Altar.Patrick tell us that it was the custom of all nations to touch the altar when they made a solemn oath, calling God to witness the truth of what they said, and to punish them if they did not speak the truth.

Swearing lawfully.Cruden says: That a person swear lawfully, must have a regard

1. First to the object; that he swear by the Lord alone; for seeing we deify and make that our god which we swear by, therefore we forsake the true God if we swear by that which is no God (Jer. 5:7).

2. To the manner; that he swear in truth, in judgment, and in righteousness (Jer. 4:2); that he swear not falsely or deceitfully, but that which is agreeable to truth; that he swear not rashly, but upon due consideration of all circumstances; and that he swear nothing but what is agreeable to justice and equity.

3. He must have a regard to the end; that God may be glorified, our duty discharged, controversies appeased, our brethren satisfied, or our own or others innocency cleared.

Heb. 6:18. The True Refuge.During the rebellion in Ireland in 1798, the rebels had long meditated an attack on the Moravian settlement at Grace Hill, Wexford County. At length they put their threat in execution, and a large body of them marched to the town. When they arrived there, they saw no one in the streets nor in the houses. The brethren had long expected this attack; but true to their Christian profession, they would not have recourse to arms for their defence, but assembled in their chapel, and in solemn prayer besought Him in whom they trusted to be their shield in the hour of danger. The ruffian band, hitherto breathing nothing but destruction and slaughter, were struck with astonishment at this novel sight. Where they expected an armed hand, they saw it clasped in prayerwhere they expected weapon to weapon, and the body armed for the fight, they saw the bended knee and humble head before the altar of the Prince of peace. They heard the prayer for protection; they heard the intended victims asking mercy for their murderers; they heard the song of praise, and the hymn of confidence, in the sure promise of the Lord. They beheld in silence this little band of Christians; they felt unable to raise their hand against them; and after lingering in the streets which they filled for a night and a day, with one consent they turned and marched away from the place, without having injured an individual or purloined a single loaf of bread. In consequence of this signal mark of protection from heaven, the inhabitants of the neighbouring villages brought their goods, and asked for shelter in Grace Hill, which they called the City of Refuge.

Heb. 6:19. The Anchor-symbol in the Catacombs.Because the anchor is often the sole hope and resource of the sailor, it came to be called by the ancients the sacred anchor, and was made the emblem of hope. By the early Christians it was naturally adopted, sometimes with regard to the stormy ocean of human life, at other times in relation to the persecutions and dangers of the ship of the Church. It is found engraved on rings, and depicted on monuments, and on the walls of cemeteries in the catacombs. The symbols on sepulchral tablets often contain allusions to the name of the deceased. The Chevalier de Rossi states that he has three times found an anchor upon tituli, bearing names derived from spes, the Latin, or elpis, the Greek word for hope, upon the tablet of a certain ELPIDIVS, and upon two others, in the cemetery of Priscilla, two women, ELPIZVSA and SPES. In some cases above the transverse bar of the anchor stands the letter E, which is probably the abbreviation of the word elpis. Further, we find the anchor associated with the fish, the symbol of the Saviour. It is clear that the union of the two symbols expresses hope in Jesus Christ, and is equivalent to the formula so common on Christian tablets, Spes in Christo, Spes in Deo, Spes in Deo Christo. The fact that the transverse bar of an anchor below the ring forms a cross may have helped towards the choice of the anchor as a Christian symbol.

THE TYPE OF UNIVERSAL PRIESTHOOD

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

The example of Abraham. Heb. 6:13-20.

Text

Heb. 6:13-20

Heb. 6:13 For when God made promise to Abraham, since He could swear by none greater, He sware by Himself, Heb. 6:14 saying, Surely blessing I will bless thee, and multiplying I will multiply thee. Heb. 6:15 And thus, having patiently endured, he obtained the promise. Heb. 6:16 For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Heb. 6:17 Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of His counsel, interposed with an oath; Heb. 6:18 that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us: Heb. 6:19 which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil; Heb. 6:20 whither as a Forerunner Jesus entered for us, having become a High Priest for ever after the order of Melchizedek.

Paraphrase

Heb. 6:13 I say the believing Gentiles, who without doubt are heirs of the promises equally with the Jews: For when God made the promises to Abraham, after he had offered up Isaac, since He could swear by no one greater, He sware by Himself.

Heb. 6:14 Saying, Surely I will greatly bless thee, by counting thy faith for righteousness; and I will greatly multiply thee, by giving thee a numerous spiritual seed, whose faith I will in like manner count to them for righteousness.

Heb. 6:15 And so, having for many years, patiently waited, Abraham, in the supernatural birth of Isaac, obtained the beginning of the accomplishment of the promise concerning his numerous seed.

Heb. 6:16 For men verily swear by greater persons than themselves, whose vengeance they imprecate if they swear falsely: and so an oath for the confirmation of any doubtful matter, is held by them a proper method of ending all contradiction.

Heb. 6:17 Therefore, in accommodation to the sentiments of men, God willing more fully to show to all, in every age and nation, who are the heirs of promise, the immutability of His purpose to count their faith for righteousness, and to bestow on them the inheritance of the heavenly country, confirmed the declaration of His purpose with an oath:

Heb. 6:18 That by two immutable things, the promise and the oath of God, in which it was impossible for God to lie, we might have strong consolation under the convictions of sin and the terrors of punishment, who have fled away from the curse of the law, like the manslayer from the avenger, to lay hold on the hope of pardon set before us in the promise confirmed by Gods oath;

Heb. 6:19 Which hope we have as an anchor to which our soul is fastened in this stormy sea of life, both strong and stedfast, because fixed into the place within the veil; that is, into heaven, whither we shall be drawn, by this anchor, as ships are drawn to the place where their anchors are fixed;

Heb. 6:20 Into which place a Forerunner hath entered on our account, to fix our hope of pardon and eternal life as an anchor, even Jesus, Who, being made an High-priest for ever like Melchizedek, can procure pardon for us as a Priest, and save us eternally through His power as a king.

Comment

For when God made promise to Abraham

The occasions of the promise, Gen. 12:1; his call, Genesis 15. Gen. 22:15-18. The content, Heb. 12:1-3.

He was to be blessed in seven ways:

Abraham would be personally blessed.

He would have numerous descendants.

Through him the Messiah would come.

His spiritual followers would be great. Rom. 4:11; Rom. 4:16.

His name would be great.

God would curse them that cursed him.

He would be a blessing to the whole world.

Observe that promise is singular, but has several features, Gen. 12:1-3. Abraham is a good example of faith and perseverance.

since He could swear by none greater He sware by Himself

The occasionGen. 22:16-17 : By myself I have sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son The swearing is to make binding the promise.

saying, surely blessing I will bless thee, and multiplying I will multiply thee

This is a Hebraism (Hebrew idiom) of intensity. This is expressed in Gen. 22:17.

having patiently endured

What trials did we have?

Called to a strange land, living in tents, digging wells.

Lot was a source of worry.

Called to give his son. Gen. 22:15-18.

Sorrow for Sodom and Gomorrah.

It covered about 100 years, from the departure from Haran to being gathered with his people. See Gen. 11:31; Gen. 12:4. Terah was 205, Abraham 75 when he departed out of Haran. We must patiently endure. Heb. 12:1 : Let us run the race with patience. Heb. 10:36 : For ye have need of patience, that having done the will of God, ye may receive the promise. Preachers must exercise it. 1Ti. 6:11 : O man of God, flee these things and follow.

he obtained the promise

Milligan: The promise confirmed by the oath. Gen. 22:15-18.

He lived long enough to see most of the promises fulfilled.

The promise had several features, and Abraham saw them fulfilled in Christ.

Milligan, page 258, says that Abraham was received by God into His rest.

For men swear by the greater, and in every dispute of theirs the oath is final for confirmation

In a promise, the assertation of an intention is made. In an oath, the persons character is publicly and solemnly put behind the assertion. In a promise, we look at words; in an oath, we look at who and what the promiser is.

Wherein God being minded to show more abundantly unto the heirs of the promise.

God desired to show in a greater way his plan for his people.

Since man everywhere acknowledges the value of an oath, God condescended to give an oath.

This was to show to the family of Abraham Gods plan to carry out His promise.

Primarily this was assurance intended to console and to encourage.

the immutability of His counsel

Immutable means to be unchangeable, invariable, Both Jew and Gentile are included in Gods plan, Act. 2:39, Gods good tidings are expressed as counsel.

Men need advice, counsel and guidance, and God is able to give it.

Mans changeable opinions are not to be compared with Gods unchanging counsel.

interposed with an oath

Interposed is also translated mediated. This is to make His promise double sure.
God calls attention to His divine being and pledges to fulfill His promises.

that by two immutable things

What are the two things?

Calvin says the two things are, (1) what He says; and (2) what He swears is immutable.

Some suggest the two things are:

The promise.

The oath.

Others say two oaths are referred to.

The promisethe oath made to Abraham respecting a Son, the Messiah.

The second refers to Christs priesthood, recorded in Psa. 110:4 : Jehovah hath sworn and will not repent. Thou art a priest forever after the order of Melchizedek.

It seems the two immutable things appear in Heb. 6:17 :

The promise.

The oath.

Gods words are dependable words. Num. 23:19; Psa. 12:1-7.

in which it is impossible for God to lie

The character of God would be altered if He lied.

God would cease to be God if He were untruthful.

If He could not carry out His promise, He would not be all-wise.

God is absolute, hence there is the impossibility of Him being anything less than true.

we may have a strong encouragement

This may also be translated, strong consolation. This is the influence of the two immutable things. With so much encouragement, why should we fail to find refuge?

who have fled for refuge

An allusion to the cities of refuge is made here. See Exo. 21:13; Numbers 35; Deuteronomy 19; Joshua 20. Three cities on each side of the Jordan afforded an opportunity of safety, or refuge, to evil men. The Christian has refuge in Jesus Christ.

to lay hold of the hope set before us

This we must do if we expect to attain. 1Ti. 6:12 : Lay hold on eternal life, whereunto thou art also called and hast professed a good profession before many witnesses. 1Ti. 6:19 : laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed. This shows mans responsibility.

which we have as an anchor of the soul

An anchor gives stability.

A sea captain said once to young man, Wherever you go, go to church. I find that it costs a little to anchor my ship, but that keeps it from drifting out onto the waves where it will be lost.

Observe that fled is past tense in Heb. 6:18 b. This is present tense.

Our hope seems to be the anchor.

Hope is an emotion of the heart. It is very important, for men will work, suffer, as long as there is hope.

Without hope, man grasps at straws and flounders in futility.

a hope

What is included?

Resurrection.

Mansions in the sky.

Second coming of Christ, 1Th. 4:13-18; 2Pe. 3:12-18, Our hope rests in the Person of Christ.

both sure and stedfast

Until a soul enters into God, it finds nothing stable.

A ship is worth little if its anchor is not adequate.

Because of the nature of God and the accomplishments of Christ, we may rest in confidence.

As long as the anchor holds, the Christian rides the waves in spite of troubled waters.

and entering into that which is within the veil

Are we to enter? Who is referred to in this verse?

If this is so of us, he is teaching that the Christian by faith now should enter into the spiritual reward hidden behind the veil.

Forgiveness is within the veil, so in a sense the Christians enter within the veil as they enter into forgiveness.

Is he not saying Jesus entered, this verse going with the next?

No one claims inspiration for the insertion of verse numerals.

In 1551 Sir Robert Stephens was the first to divide any part of the Bible into verses.

This was done in a Greek New Testament about 300 years after the division into chapters by Cardinal Hugo.

The expression can well go with Heb. 6:19.

Milligan raises the question, Is it the hope, or is it the anchor that enters within the veil?

Let the expression go with Heb. 6:19 and his problem is solved.

The author surely is not mixing the figures of anchor and veil.

whither as a forerunner

A forerunner is a common experience of men.

Pioneer travelers had their scouts.

Armies had their forerunners.

Children of Israel had theirs.

Jesus had John the Baptist.

We have Jesus.

The word is also translated precursor.

Precursor means runner, harbinger, omen.

It is used in the Septuagint to designate the first ripe grapes and figs. Num. 13:20; Isa. 28:4.

Vincent has the idea that Christ goes nowhere but where his people can go also.

Jesus entered for us

He entered ahead of us and for us.

Murray: There was a veil that separated man from God. Jesus came from within to live without the veil and rend it and open a way for us. We may enter in and dwell therein the power of the Holy Ghost.

having become a high priest forever after the order of Melchizedek

The priesthood of Aaron was temporary, but Christs priesthood is after an eternal one. A priest of Christs ability eliminates any need for one on earth.
Who was Melchizedek?

He was a man. Heb. 7:4

He was a person of whom little is known.

He is named eight times in Hebrews.

He is named twice in the Old Testament. Genesis 14; Psalms 110.

Study Questions

1054.

In Heb. 6:13-20, what great example has Paul given?

1055.

What seven features appear in the promise in Gen. 12:1-3?

1056.

The word promise is singular, but can you name various times that God promised?

1057.

What clue is given in this verse as to what event in Abrahams life may be involved here?

1058.

What is the swearing? When did God swear to Abraham?

1059.

Does this verse refer to Genesis 12 or Gen. 22:16?

1060.

Why did God swear by Himself?

1061.

What singular act did Abraham do to cause God to swear? Cf. Gen. 22:16-17.

1062.

What is the significance of the double expressions in Heb. 6:14?

1063.

What did Abraham patiently endure? Name some instances.

1064.

How many years did he endure?

1065.

Compare Pauls exhortation to us in Heb. 12:1 with Heb. 10:36.

1066.

What did Abraham obtainall of the seven promises in Genesis 12?

1067.

If not, if Abraham did not see all of them fulfilled, how can it be said that he obtained?

1068.

What is the significance of Heb. 6:16?

1069.

What is the difference between a promise and an oath?

1070.

For confirmation, which do we consider the most important?

1071.

What is the difference between mans oath and Gods oath?

1072.

Define God being minded.

1073.

What was He minded to do?

1074.

Is this what is meant by more abundantly?

1075.

Who was this evidence for, Abraham or his descendants?

1076.

Define the word immutable.

1077.

In what way could the promises and oath be considered counsel?

1078.

Define interposed with an oath.

1079.

Explain what the oath does for a promise.

1080.

What are the two immutable things of Heb. 6:18?

1081.

Could it refer to two oaths, or to a promise and an oath?

1082.

If God lied, what would it do to His character?

1083.

If God could not carry out a promise, what would it do to His being?

1084.

How can a swearing to Abraham be an encouragement to us of the 20th century?

1085.

Describe the allusion to Old Testament cities of refuge.

1086.

What is our refuge? Where is it stated?

1087.

What are we to do with our hope?

1088.

Whose responsibility is it?

1089.

What figure of speech is referred to in Heb. 6:19?

1090.

What is the purpose of an anchor?

1091.

What is our anchor?

1092.

How does our anchor serve to link us with the future?

1093.

What happens when men give up hope?

1094.

Can you tell the difference between faith and hope?

1095.

In Whom is our hope?

1096.

What things make up our hope?

1097.

Is our hope a what, or a whom here?

1098.

What words describe our hope?

1099.

Is this a description of Christ?

1100.

Is it our hope that is described as sure and steadfast, or is Christ described as sure and steadfast?

1101.

Who is referred to as entering into the veil?

1102.

If Christ is referred to, why is it not expressed in past tense,as being done at His ascension?

1103.

Now look again at lay holdare we to lay hold on hope, or on Christ?

1104.

Is it hope or anchor that enters the veil?

1105.

If the Christian is entering, what does he enter into?

1106.

Is it the veil that he enters, or is it something contained within?

1107.

Is Heb. 6:20 an enlargement on Heb. 6:19, that Christ entered the veil, or that we should be encouraged to enter since Christ entered ahead of us?

1108.

What is the purpose of a forerunner?

1109.

What is meant, He entered for us?

1110.

If He did it for us, do we have to enter?

1111.

What is the purpose of the entering?

1112.

Why did He have to do it this way?

Fuente: College Press Bible Study Textbook Series

(13) The connection seems to be this: You, like them, have promisespromises to which God has given all possible certainty; you, like them, can attain the fulfilment only through faith and patient waiting.

For when God made promise.It is better to follow the words literally, For when to Abraham God had made promise. Abraham is chosen for special mention as the most illustrious example of those who inherit the promises (comp. Joh. 8:58); also because (1) the assurance given to him was confirmed by oath; and (2) in it lay included the promise of the Christ. The promises made to Abraham were essentially one, with various parts progressively fulfilled. It seems likely that, though the next verse is quoted from Gen. 22:17, the writer also has in mind (had promised) Gen. 12:3, and especially Genesis 15.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

13-20. The basis of our assurance that perseverance will assuredly bring glory is the doubly-pledged veracity of God as covenanting and as binding himself by oath. But God neither swears nor promises that we shall persevere. He only promises and swears that there shall be no failure of the reward, if we do, through exerted grace and power derived from him, persevere. Note Rom 8:30. The reason why the old Jews were lost, was not because God did not covenant and swear, but because they did not persevere, and make the covenant and oath binding.

Fuente: Whedon’s Commentary on the Old and New Testaments

13. Promise to Abraham To illustrate that infinite promise of God to faith which insures to the militant Church its eternal triumph, our author, as in the Epistle to the Romans, goes back to the first great recorded exemplar in the patriarchal age, Abraham.

Could swear by no greater In a proper oath we men call a higher Being to witness our words and to be ready to punish our perjury. The true oath is a solemn calling of God himself to be that witness and avenger. But, by whom shall God swear? Only by himself. So God has to take upon himself a twofoldness. He himself must be both the promiser and witness. So the solemn words, Gen 22:16, “By myself have I sworn, saith Jehovah, that in blessing I will bless thee,” etc. And, Num 14:21, “As truly as I live.”

Fuente: Whedon’s Commentary on the Old and New Testaments

‘For when God made promise to Abraham, since he could swear by none greater, he swore by himself,’

For when God commenced the process of salvation history, of restoration, with Abraham, He made an irreversible oath. His promise to him was sworn on Himself because He could swear on no greater (Gen 22:16).

Fuente: Commentary Series on the Bible by Peter Pett

The certainty of God’s promises:

v. 13. For when God made promise to Abraham, because he could swear by no greater, he swore by Himself,

v. 14. saying, Surely blessing I will bless thee, and multiplying I will multiply thee.

v. 15. And so, after he had patiently endured, he obtained the promise.

v. 16. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife

v. 17. Where in God, willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath,

v. 18. 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;

v. 19. which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil;

v. 20. whither the forerunner is for us entered, even Jesus, made an High Priest forever after the order of Melchizedek.

In reminding his readers of the sureness of God’s promises, the inspired author never loses sight of the fact that he wants to stimulate interest and further encouragement, in order that the believers might obtain the end of faith by patient perseverance in their trust in God. Since the writer has Jewish Christians to deal with, he reminds them of the example of Abraham, as one of those who did inherit the promise: For God, in making promise to Abraham, since He could swear by none greater, swore by Himself, saying, Blessing I will bless thee and multiplying I will multiply thee. The Lord had repeatedly given Abraham the promise that he should have offspring of his own body, a prophecy which included the Messianic promise, Gen 12:1-3; Gen 15:5; Gen 17:5-6; Gen 18:18. But this promise, sure as it was in itself, the Lord in addition supplemented with an oath by Himself, there being no greater to swear by, Gen 22:16-18. In the case of Abraham, therefore, it is seen that the promise is secure, God having pledged Himself with an oath to perform it. But its benefits can be obtained only by patient waiting, as in the case of the patriarch, whose faith was finally rewarded. He was so sure of the fulfillment that he was convinced God could just as soon cease to be as neglect the keeping of His promise. His reward came in due time: And so, having shown patience, he obtained the promise. Though delay followed delay and one year after the other rolled by; though he became a sojourner in a strange land and the barrenness of his wife seemed to mock all hope, yet he continued in his confident expectation, until the fulfillment of the first part of God’s promise came as a reward of his faith. A son, Isaac, was born to him by Sarah, and he saw his grandchildren as the bearers of the promise, before the Lord gathered him to his fathers. The birth of Isaac was a guarantee to Abraham that the Messianic part of the prophecy would also come true, that God would redeem and bless all nations in one of his descendants, and so he, in the spirit, saw the Lord’s day, and rejoiced, Joh 8:56. Note: Since Christ is the Savior, not only of Abraham, but of the whole world, the promises of God, with the confirmatory oath, are meant not only for Abraham, but for the believers of all times.

The sacred writer wants to bring home the full significance of God’s promise and oath to his readers, and therefore introduces an analogy: For men swear by a greater (than themselves), and to them the oath is the end of all controversy unto confirmation. That has ever been the rule among men. Whenever an oath is really required and may be honestly given, as when the government commands it or the welfare of one’s neighbor or the honor of God demands it, then men swear by the greater being, by God Himself. The oath is made for the confirmation of a statement, it settles the matter in dispute, it brings all controversy to a speedy end, Exo 22:10-11.

Now the great God, in order to remove all doubts from the hearts of men, in this case conformed to the custom justified by human usage: Wherefore God, intending more abundantly to demonstrate to the heirs of the promise the immutability of His will, intervened with an oath. The Lord accommodated Himself to the weakness of the human beings who were included in His gracious will. In a more emphatic way than by a mere promise He wanted to demonstrate to us the unchangeableness, the immutability of His gracious and good will. His solemn oath came between Him and us, as an added guarantee for the fact that His promises were intended for us all, lest any single one be tortured by doubt. In doing so, God actually disregarded the implied insult to His truthfulness, to the certainty of His Word, in placing Himself on a level with men. “God descended, as it were, from His own absolute exaltation, in order, so to speak, to look up to Himself after the manner of men and take Himself to witness; and so by a gracious condescension confirm the promise for the sake of its inheritors” (Delitzsch). “He brought in Himself as surety, He mediated or came in between men and Himself, through the oath by Himself” (Davidson).

God’s purpose in condescending in this manner is expressly stated: That by two immutable things, in which it was impossible for God to lie, we might have a strong inducement, who have fled for refuge to lay hold upon the hope held out to us. God’s promise and God’s oath are the two immutable things. By means of these, His promise which it is impossible for God to break, and His oath, which it is impossible for Him to falsify, we have a sound and firm encouragement, inducement, and consolation. Having fled for refuge, we found it and have it in Him. We may hold fast unswervingly to the hope held out to us, for a surer guarantee we cannot get, no matter where we apply. Fugitives from our own doubts and weaknesses, we have a safe refuge in the promise of the Lord. We map cling without wavering to the hope of eternal salvation as it is assured to us in the words of God’s grace.

How utterly and absolutely safe this hope is, appears from the final statement: Which we have as an anchor of the soul, safe and sure, and entering into that part behind the veil, where the Forerunner is entered for us, Jesus, becoming a High Priest forever after the order of Melchizedek. Just as the anchor of a ship, if solidly placed, holds the vessel safe and secure, even against a strong wind and dangerous waves, thus the hope of our faith, being anchored in the promises of the Lord, gives us a firm and safe hold on salvation in the midst of the storms of these latter days. This anchor of our soul, by the grace of God, is firmly imbedded in the very presence of Almighty God, in the most holy place of the heavens. The Holy of Holies was the innermost shrine of the Jewish Temple, into which the high priest entered but once a year, in the name of the entire nation. Thus Jesus, our Forerunner, as well as our High Priest, has been exalted into the very presence, to the right hand, of His heavenly Father, in our behalf He has entered there, to become our Advocate with the Father, to intercede for us, with a continual reference to His perfect work of atonement. Jesus it is in whom we believe, in whom we trust. By His death and resurrection He secured for us the power to enter into the mansions of heaven, to follow where He has shown the way, when He became a priest throughout eternity after the order of Melchizedek. Note: If we Christians place the hope of our salvation on the promises and the oath of God, then our hope is anchored in the almighty God Himself. All languidness and sluggishness must therefore be cast aside as we apply God’s promises to ourselves and thus daily become surer of our redemption.

Summary

The writer continues his exhortation to progress and steadfastness in the faith by showing how necessary progress in knowledge is, by warning against denial of the faith, by urging progress in sanctification, and by demonstrating the certainty of God’s promises.

Fuente: The Popular Commentary on the Bible by Kretzmann

Heb 6:13-15. For when God made promise, &c. “And a glorious confirmation you will find these promises to be, when you come to compare one spiritual object with another, and are better skilled in the method of interpreting the sacred oracles, on principles which I am going to lay down. For I may, in the first place, lead you to observe, that when God made the great and comprehensive promise to Abraham, (Gen 12:2-3; Gen 17:1-7.) on which so much of our hope as Christians does also depend, the promise that he would be a God to him, and that all nations should be blessed in his Seed,seeing he had no greater a person to swear by, he swore by himself, even by the honours of his own sacred and divine name; saying, by an audible voice from heaven when he repeated the promise, while Abraham stood with Isaac before that altar on which with humble submission to the divine appointment he had just before laid him, (Gen 22:16-17.) By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thine only son, that blessing I will assuredly bless thee, and multiplying I will assuredly multiply thee; I will bless and multiply thee remarkably, so as to make thy seed as the stars of heaven, and as the sand which is upon the sea shore. And thus having waited long in humble faith and patience, he obtained in due time the accomplishment of the promise, first in the birth of Isaac, and then, after a much longer attendance, the consummation of a better hope. And we whose circumstances so happily resemble his in this respect, may well follow the example of his faith, when we survey the foundation of it.”

Fuente: Commentary on the Holy Bible by Thomas Coke

Heb 6:13-15 . Proof of the general truth that stedfast endurance leads to the possession of the promised blessing, from the special instance of Abraham. Calvin: exemplum Abrahae adducitur, non quia unicum sit, sed quia prae aliis illustre.

] for when God had given promise to Abraham . we have, with de Wette, to take as in point of time anterior to . It has reference to the promises which God had already, Gen 12:7 ; Gen 17:5-6 ; Gen 18:18 , imparted to Abraham, and which were then, Gen 22:16-18 , not merely repeated to him by God, and confirmed by an oath, but likewise, in part at least, were fulfilled (see at Heb 6:15 ).

. . .] because there was no greater or higher ( , masculine , not, as Hofmann supposes, neuter ), by whom He could swear, He sware by Himself . Relation of the words, LXX. Gen 22:16 : , , with the reason for this form of declaration inserted. Comp. Philo, Legg. allegor . 3:98 E (with Mangey, I. p. 127), where, with regard to the same passage of Scripture, it is said: , .

, .

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

V
The example of Abraham shows that perseverance in faith leads to the attainment of the promised blessing, which is pledged by the oath of God

Heb 6:13-15

13For when God made promise to Abraham, because be could swear by no greater, 14he sware by himself, saying, Surely4 blessing I will bless thee, and multiplying I will multiply thee. 15And so, after be had patiently endured [patiently enduring], he obtained the promise.

[Heb 6:13. Moll renders after making promise, thus making the promise precede the oath in time, the promise being given at various times, as Gen 12:7; Gen 17:5; Gen 18:18, while it is not until Gen 22:16-18 that the oath is given. So, previously, De Wette and Lnemann. Delitzsch and Alford, however, more correctly, I think, make the . express an act contemporaneous with the , viz., God, when He promised, swore, and refer both to Genesis 22. The Eng. ver. is, I think, correct.

Heb 6:15. , and thus, i. e. under these conditions, , by patiently enduring he obtained=he patiently endured and obtained; not having patiently endured, he obtained.K.].

EXEGETICAL AND CRITICAL

Heb 6:13. For to AbrahamExemplum Abrah adducitur, non quia unicum sit, sed quia pr aliis illustre. (Calv.).

God in making promise, etc.Lnem. rightly follows De Wette in taking , as in time preceding the , and refers it to the promises which had been already given to Abraham, Gen 12:7; Gen 17:5; Gen 18:18, which finally, at Gen 22:16-18, were not merely repeated and confirmed by an oath, but at the same time had an incipient fulfilment. Del. refers the language only to the last named passage, in which, after the offering of Isaac, promise and oath are united. The Aor. Part, would then express an act contemporaneous with the finite verb. [God promising swore=he promised and swore.] But Abraham had previously nothing upon which he could rely but the promise. This was now, after he had long waited for the promised Son, and had then consented to the sacrifice of Him, been not merely renewed to him, but by the Divine oath attested as thoroughly to be relied on; yet at the same time alike by the oath itself, and by its own intrinsic nature, the promise was marked as one which could have only a gradual realization, and that completely only in the distant future. For this reason Abraham was even to the last remitted to the , which was conditioned upon his faith, and in this relation stands as an individual and concrete example of the general truth uttered in the preceding verse, and as an instructive and stimulating pattern for his readers; precisely as also at Heb 11:13; Heb 11:29, they are reminded that the Patriarchs did not live to see the fulfilment of the promise, but only saluted it from afar.

Heb 6:15. And thus patiently enduring, he obtained the promise.The , thus, is to be constructed with (Bl., De W., Ln., Alf.), not with (Stein, Thol., Bisp., Hofm.), nor to the two combined (Del.); but points back to the just previously mentioned pledge of the Divine oath confirming the Divine promise. It thus presents the objective historical condition under which Abraham obtained the promise, while indicates his subjective condition; i.e, he, under the condition of having waited long and patiently since the promise of God was first made (Genesis 15), now (Genesis 22) received the oath which guaranteed the fulfilment of the promise. The added clause thus involves a slight progress in the discourse (even if we make , refer only to the word of promise), inasmuch as at all events it holds up to the view of the readers, as strongly brought out in the typical history of Abraham, that which is so essentially involved in the preceding exhortation. If we seek a still further advance, we shall scarcely find it in the verb (as does Otto, who, p. 103, interprets the as an actual taking possession, or as an attainmentno longer dependent on the tried and approved fidelity of the subjectof the irrevocably pledged promise); nor in the fact that is to be interpreted specially of the Messianic salvation (Bleek); but only by explaining the of the subject matter of the promise, whose attainment () commences with the receiving back of Isaac (Heb 11:17; Heb 11:19), yet is not to be restricted (as by De W., Ln.) to that which Abraham even on earth lived to see of the multiplication of his posterity. The promise (which here substitutes the abbreviated and concentrated form , for the fuller expression of the LXX., ) embraces in its fulfilment a blessing bestowed on Abraham, extending down through time and onward into eternity.

[The precise relations and import of the passage just explained, are matter of some difficulty, and of a good deal of diversity of opinion. Grammatically the difficulty lies in determining whether the Aor. Participles (Heb 6:13) and (Heb 6:15) are, either or both of them, to be construed as expressing an action anterior to, or contemporaneous with the principal verbeither of which construction is equally consistent with the use of the Aorist. In the former case we should render: after giving promise to Abraham, God swore, etc.; and and thus, after having waited patiently, he obtained, etc. In the latter case we should render thus: upon giving promise or when he gave promiseGod swore; and suffering long he obtained = he waited patiently and obtained, or, by waiting patiently he obtained. In the former case the giving of the promise precedes the swearing of the oath, and the promise (. must be supposed to refer to Gen 12:7; Gen 15:4-5, etc.; Gen 17:5; Gen 18:18, as preceding the oath given Genesis 22, at the time of the offering of Isaac. In this case also the , having waited patiently, will refer to Abrahams patient waiting during the time which elapsed between the promise of the birth of his son, and its fulfilment, and also perhaps to his cheerful submission to the command to offer up his son in sacrifice. So the passage is taken substantially by De Wette, Lnemann, and Moll; and in this case the obtaining the promise after his long waiting, took place in part in his receiving his son back from the grave, while in part this only prefigures and commences its fulfilment, which runs on into the indefinite and endless future. In the other constructionwhich makes the action of the Participles contemporaneous with that of the principal verbs,the whole action would naturally refer to the one event in which the promise and oath were both given, viz., Genesis 22, and we should render thus: For in giving, or when He gave promise to Abraham, God, because, etc., sware by Himself, saying, Surely blessing, etc.; and so (under these conditions of promise and blessing) Abraham waited patiently and obtained (=by patiently waiting obtained) the promise. So substantially Delitzsch. The objection to the former is that it makes an unnatural separation between the giving of the promise and the giving of the oath, (which the author seems to link closely together), and that it seems to attach a special significance to the period of the giving of the oath, which does not really belong to it, for although the promise was then repeated with a special fulness and emphasis, yet it was substantially but a repetition of the earlier promises, while Abrahams receiving his son from threatened death, which then occurred, took place before the utterance of the oath, and could be conceived to stand in no consecutive relation to it. The objection to the second construction would seem to be, that if the reference is only to the promise and oath of Genesis 22, then all the earlier promises are apparently ignored, and therefore all Abrahams patient waiting since they were given, could scarcely come into the account. But to this we may reply, I think, that it is not a matter of importance to the writer to distinguish the separate times and forms of the promise which was made to Abraham; but he naturally, in referring to the promise, takes that occasion in which the promise was finally, and with the greatest fulness and emphasis repeated, and ratified by an oath; while the refers to Abrahams entire, patient waiting for the fulfilment of the Divine promise, and the , as it seems to me, refers mainly not to that which Abraham experienced in his life-time, but to the reward of his faith and patience, which, commencing in his life-time, continued on into eternity. I would thus regard as referring specially indeed to the promise of Genesis 22, where it stands connected with the oath, but to this in reality as the representative of Gods whole collective promise to Abraham; and the . . and thus waiting patiently he obtained, etc., as virtually covering Abrahams bearing during the entire period after God had made to him His promises. I prefer, therefore, substantially Delitzschs construction. To make, as Alford does, , refer to the time of the oath (when he promised, he swore) and yet refer . back to Abrahams having obtained the promise in the birth of a son in consequence of his long and patient waiting, seems specially inconsistent, and totally confuses the passage.K.].

DOCTRINAL AND ETHICAL

1. The promises of God, in so far as they are declarations of the time and words of the Almighty One, have, in themselves, the pledge and power of their accomplishment. But the Searcher of hearts condescends in His love to the needs of men, has respect to the weakness of those that are assailed, and gives to them for the strengthening of their faith special pledges and guaranties for perfect reliableness in His promises. In accordance, however, with the sacred character of the relations which are hereby to be confirmed and enhanced, these pledges are themselves of a moral and religious nature; they point to eternity, have respect to the holy nature of God, and have value and significance only for him who is already a believer.

2. Inasmuch as an oath is a form of ratifying a declaration, in which the attributes just mentioned appear not perchance as concomitant merely, but as constitutive, and since for this reason an oath forms for men the highest form of solemn assurance, and sacred affirmation, it becomes clear why precisely this sort of pledge is the most appropriate to the condescension of God, and the simplest and surest for the attainment of the proposed end.

3. From the nature and form of the oath as a solemn appeal to the omniscient Holy God for confirmation of the truth and credibility of a definite utterance, it follows that God can swear only by Himself (=so truly as I live), but that all appeal to this example of God in justification of the use of such a form of swearing among men, cannot be admissible.

4. The promises of God enter with determining power into the course of history. They are not mere words, but are germs of blessing and salvation implanted in the souls of believers, with which he who receives and awaits them grows into an increasingly vital union, and attains to the richness of the promise.

HOMILETICAL AND PRACTICAL

The undeserved goodness of God toward us shows itself, specially: 1. in the promises of immeasurable blessing; 2. in giving assurance of their reliableness; 3. in the experience of their fulfilment.Only they who wait in faith attain to what God has promised to them in His grace.The compassion and faithfulness of God must be responded to by us with faith and steadfastness.The sacredness of the oath through the example of God.

Starke:O happy people, for whose sake God swears an oath! and miserable they who will not trust to His oath.Material blessing is a benefit, but spiritual blessing is a far greater. If thou hast the latter, cheerfully resign the former; but if God gives thee both, thou art doubly blessed.To throw forward is not to throw aside; deferral is not reversal; God does every thing at its right time; wait in hope; what He has promised to thee, will be done for thee.

Rieger:Gods entire way from the beginning, has been in the path of waiting. God gave promises; to these faith had to attach itself, and make its way through all difficulties.

Footnotes:

[4]Heb 6:14.Instead of we should read, with Cod. Sin., A. B. D. E., 17, 23, . This is the customary form with the LXX., springing from the blending of the classical with the Hellenistic , which C. and J**, read here, and which imitates the Hebrew .

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

(13) For when God made promise to Abraham, because he could swear by no greater, he swore by himself, (14) Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. (15) And so, after he had patiently endured, he obtained the promise. (16) For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. (17) Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath: (18) 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: (19) Which hope we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil; (20) Whither the forerunner is for us entered, even Jesus, made a high priest forever after the order of Melchizedek.

In this most blessed portion, we have the same glorious truths confirmed to us, as in the former. Indeed, as I before observed, it should seem that God the Holy Ghost intended this precious chapter to answer the double purpose, that while dashing to the ground all the presumptuous hopes of mere professors and hypocrites; he might teach the Church to rest their confidence, not in their attainments, but in the divine faithfulness. It is blessed to observe, how the Lord delights in reminding his people of his word and his oath to Abraham. For as Christ was sworn into his office by oath, before the world began; so Christ, when beginning to manifest himself in his priestly office, did it with an oath. Compare Psa 110:4 with Gen 22:16-17 . That this was Christ, who made oath to Abraham, is unquestionable, for he is called the Angel of the Lord, or the Messenger of the Covenant, as Mal 3:1 . And it is further blessed to observe the sweetness of expression, because he could swear by no greater. Reader! what a proof is this, by the way, of the Godhead of Christ? So the Lord again speaks by his servant the Prophet: Isa 45:23 compared with Phi 2:10-11 . As Jehovah, in his threefold character of Person, can find no object of complacency and delight but in himself, in the image of the invisible God Christ Jesus: so none to swear by, to confirm his purposes and decrees concerning the Church, but the same. Compare Mat 17:3 with 2Pe 1:16-18 .

But we must not stop here. The fatherly love of God, in his most gracious designs towards his Church in Christ, is yet to be considered from this blessed Scripture. And, perhaps, there is not a portion in the word of God more in point, to assure to us this first, and eternal, and unchangeable purpose, will, and pleasure of Jehovah, in his love to the Church, than in what is here said. It is blessed, yea, very blessed, to ponder over it; and I pray the Reader to do it most attentively, looking for divine teaching to make it profitable.

First. Let us observe what is first said: Wherein God willing more abundantly to shew unto the heirs of promise the immutability of his counsels, confirmed it by an oath. Pause, Reader! Think of God the Father’s love, in this gracious, wonderful condescension. Was it not enough, in our God and Father, to choose the Church in Christ before the foundation of the world, to be holy, and without blame before him in love; to adopt the several members of Christ’s body to himself, as children in Christ Jesus: Eph 1:4-6 , to present them to Christ: Joh 7:2 , to accept them in Christ: to redeem them by Christ: to regenerate them by his Holy Spirit; and to give them the assurance of eternal life. I say, was it not enough for, that God, who cannot lie, to manifest, by such rich, free, and unmerited promises, his love of the Church in Christ; but as if consulting the weakness, and infirmity of our faith, hath confirmed the whole by an oath? Well may we exclaim with the Apostle: Behold! what manner of love the Father hath bestowed upon us? 1Jn 3:1 . Reader! do not overlook this fatherly love of God. Here it is at this great bottom, on which the whole super-structure of the Church in Christ rests; faith begins her triumphs!

Secondly. In this precious view of the subject, observe the reason God the Father hath assigned, for this special act of grace, both in promising, and confirming that promise with an oath, namely, that the heirs of promise might see, and depend upon the immutability of his counsel; that there is nothing fickle, or inconstant, in the mind of God towards his people; but that he is of one mind, and none can change him: and, therefore, they might have a strong consolation, who have taken refuge in a Covenant God in Christ. Now, Reader! beg of God the Almighty Promiser of such precious things, that you may have always grace; to believe in Him also, as an Almighty Performer of such unspeakable mercy: and, as it is a mercy which is wholly founded in God, and hath nothing to make it sure, in the will or performance of man; you may give God the credit of God, and never for a moment disbelieve the record which he hath given of his Son, 1Jn 5:10-12 . And if these things are true, (as who will dare to question,) what must those men be about, or how do they give us any testimonies of their being taught of God, who would insinuate that the everlasting safety of the Church in Christ is doubtful, and that the final perseverance of the saints is unscriptural, and highly dangerous? So then it appears, that God himself is willing, more abundantly, that the heirs of promise should be firmly established, in the blessed consolation of His sovereign, and unchangeable will, and which he hath for that purpose made sure by oath, for their eternal safety and happiness: and poor blind man is unwilling God’s people, the heirs of promise, should depend upon a refuge so sure, and certain! How truly awful such a conduct.

Thirdly. One precious point more remains to be noticed in this very sweet portion, namely, the title by which the Lord our God and Father here calls his chosen the heirs of promise. The very thought of this peculiar mark of God’s love, filled the heart of Paul with holy joy. Hence, when to the Church he was drawing the everlasting line of distinction between the children of the bond-woman, and the children of the free, he cried out, now we brethren, (said he) as Isaac was, are the children of promise, Gal 4:28 . And children of promise indeed they are. God himself is the Father, and the Almighty Promiser of all their being, and well being in Christ. This is their charter: I will be to them a God, and they shall be my people, Jer 31:33 . God the Son, is himself, in his Mediator-character, the first promise in the Bible, and all the promises are in Him, yea, and Amen, Gen 3:15 ; 2Co 1:20 . And as Christ is the heir of all things, so they are heirs of God, by reason of their being chosen in Him, and having union with Him, and joint heirs with him, Heb 1:2 ; Gal 4:7 ; Rom 8:17 . God the Holy Ghost is himself the Almighty Spirit of promise, whereby believers are sealed unto the day of redemption, Eph 1:13-14 . Hence, the children of Christ, whom God hath chosen in Him, and given to Him, are heirs of promise, being conceived in the womb of promise, before they were born of flesh, Joh 1:13 ; Psa 110:3 ; 2Ti 1:1 ; Tit 1:1 ; Jas 1:18 . And, as to eternal life, they are all the sure heirs of this promise also, as in grace they are the sure possessors, when born again of the Holy Ghost, from the Adam-nature of sin and corruption. See a string of the richest promises to this amount, Isa 66:8-14 .

I must not enlarge. But, did I dare to swell the pages of this Poor Man’s Commentary, what an endless subject is here proposed in God the Father’s purposes; Christ, our refuge, anchor, and sure abiding place; and God the Spirit opening to our faith a view of Him, our forerunner, even Jesus, entered within the vail, having taken possession of the promised inheritance, in the name, and for the persons of all the heirs of promise. But I must shut up this Chapter. Views of Melchizedec will meet us, in the next. And the Lord pardon the defects in the Commentary on this, and bless what is offered, as far as agreeable to his truths, and the Reader’s profit, in Jesus Christ, Amen.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

13 For when God made promise to Abraham, because he could swear by no greater, he sware by himself,

Ver. 13. For when God made promise ] Of those many that by faith and patience had inherited the promises, the apostle instanceth in Abraham, famous both for his faith in God’s promise, Heb 6:13 , and for his patience, Heb 6:15 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 20 .] The encouragement to perseverance is further confirmed by God’s express oath made to Abraham, the first inheritor of the promise .

Fuente: Henry Alford’s Greek Testament

13 .] For (“His verbis non reddit rationem cur imitari debeant eos, qui per fidem et longanimitatem divinarum promissionum hredes sunt facti, sed cur mentionem faciat talium. Poterat enim aliquis qurere, an tales aliqui sint, et quinam sint? his ergo verbis in exemplum istius rei adducit patrem omnium credentium Abrahamum, qui et in fide fuit constantissimus, et istius fidei fructum tulit maximum.” Schlichting) God when He promised (not, as De W., Ln., al., having promised : for in matter of fact the oath preceded the statement of the promise, cf. Heb 6:14 below: but the aor. participle, as so often, is contemporaneous with the aor. verb, as in , &c. Bleek well remarks, that is to be taken not only as “made a promise,” but in the Messianic sense, “ gave the promise ,” as above, and Heb 6:15 ; Heb 6:17 al., ch. Heb 7:6 al.: Rom 9:4 ; Gal 3:16 ) to Abraham, since He could ( with an infin., ‘to have the power, or the means, or the opportunity, to ’ is good Greek, e. g. , common in Herod. See reff.) swear by (the classical construction of is with an accus. of the person sworn by, : but with a gen, is found when a thing is used as binding the oath, as , Demosth, p. 553. 17 al.; , p. 1306. 21 al. And this construction, applied to persons , appears to have arisen from that other. See Bleek’s note) none (masc.) greater, swore by Himself (a singularly coincident passage occurs, of the same promise, in Philo, Legg. Allegor. iii. 72, vol. i. p. 127: , . , , , ),

Fuente: Henry Alford’s Greek Testament

Heb 6:13-20 . Reasons for diligently cultivating hope and exercising patience, thus becoming imitators of those who have patiently waited for the fulfilment of the promises, the reasons being that God has made the failure of the promises impossible, and that already Jesus has passed within the veil as our forerunner.

Fuente: The Expositors Greek Testament by Robertson

Heb 6:13 . . “For when God made promise to Abraham, since he could sware by none greater, He sware by Himself, saying, etc.” Abraham is introduced because to him was made the fundamental and comprehensive promise ( cf. Luk 1:73 , and Gal 3 ) which involved all that God was ever to bestow. And in Abraham it is seen that the promise is secure, but that only by patient waiting can it be inherited. It is secure because God pledged Himself to perform it. The promise referred to in seems to be that which was confirmed by an oath, and which is recorded in Gen 22:16-18 , . . . But Westcott prefers to consider that previous promises are referred to, as in Gen 12:3 ; Gen 12:7 ; Gen 13:14 ; Gen 15:5 ; Gen 17:5 . The aorist participle . admits of either construction. followed by as frequently in classics (Arist., Frogs , 94) and LXX, Isa 45:23 , Amo 4:2 ; Amo 8:7 , Zep 1:5 , Mat 26:63 . See references. , a classical use of from Homer downwards, “to have means or power to do,” “to be able”. The greater the Being sworn by, the surer the promise. Cf. Longinus, De Subl. , c. 16, on swearing by those who died at Marathon. , how this oath was given, and how the knowledge of it was conveyed to men, this writer does not say. But it was somehow conveyed to the mind of Abraham that the fulfilment of this promise was bound up with the life of God; that it was so implicated with His purposes that God could as soon cease to be, as neglect the fulfilment of it. Lying as it did at the root of all further development, and marking out as it did the true end for which the world exists, it seemed to be bound up with the very being of God. Paul’s way of expressing a similar idea is more congruous to our ways of looking at things, cf. 2Co 1:20 . Cf. Philo’s discussion in De Leg. Allegor. , iii. 72, 3.

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Heb 6:13-20

13For when God made the promise to Abraham, since He could swear by no one greater, He swore by Himself, 14saying, “I will surely bless you and I will surely multiply you.” 15And so, having patiently waited, he obtained the promise. 16For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute. 17In the same way God, desiring even more to show to the heirs of the promise the unchangeableness of His purpose, interposed with an oath, 18so that by two unchangeable things in which it is impossible for God to lie, we who have taken refuge would have strong encouragement to take hold of the hope set before us. 19This hope we have as an anchor of the soul, a hope both sure and steadfast and one which enters within the veil, 20where Jesus has entered as a forerunner for us, having become a high priest forever according to the order of Melchizedek.

Heb 6:13-20 This is such a powerful promise of security and hope based on God’s character and promises (cf. Heb 6:18 a), if we will only respond appropriately (cf. Heb 6:18 b).

Heb 6:13 “when God made the promise to Abraham” Abraham is mentioned because he is considered the father of the Hebrew nation to whom YHWH made many covenantal promises (cf. Genesis 12, 15, 17, 18, 22), and also because of his relation to Melchizedek (cf. Genesis 14). His faith in God came before the law and is used as a NT paradigm of all those who exercise faith (cf. Romans 4).

It is also theologically possible that Abraham was chosen because God’s promises to him were not based on his performance, but on God’s unconditional promise (cf. Gen 15:12-21; as is the “new covenant,” cf. Jer 31:31-34; Eze 36:22-38), while the covenant with Moses is based on obedience, a conditional covenant (cf. Deuteronomy 27-28).

“He swore by Himself” This refers historically to Gen 22:16-17 (Abraham’s offering of Isaac) or contextually to Psa 110:4 (cf. Heb 7:17; Heb 7:21). God’s oaths and promises can be depended on (cf. Heb 6:16-17). This is the theological thrust of the paragraph. Our hope is in the unchanging character (cf. Psa 102:27; Mal 3:6; Heb 13:8) and promises of God (cf. Isa 40:8; Isa 55:11). These are the “two unchangeable things” of Heb 6:18!

Heb 6:14 This section of Hebrews involves the author’s use of OT quotes to Abraham. God made promises to him about many descendants through Isaac. The theological problem is that not all of Abraham’s natural descendants were faithful followers of YHWH. They were “covenant,” “chosen” people, but all did not exercise personal faith (cf. Heb 6:18 b).

Heb 6:15 This does not describe Abraham’s perfect faith (he had children by several women, he tried to give Sarah away twice to save his own life) concerning God’s word but his faithful heart and obedience. Abraham, like all humans, is a strange mixture of faith and fear, good and evil.

Heb 6:18 “two unchangeable things” This refers to God’s oath (i.e., Psa 110:4 quoted in Heb 5:6; Heb 6:20; Heb 7:17) and God’s promise (cf. Heb 6:14). God’s word is our assurance (cf. Isa 55:11; Mat 5:17-18).

“in which it is impossible for God to lie” This may be an allusion to Num 23:19 or 1Sa 15:29. This same truth is affirmed by Paul in 2Ti 2:13 and Tit 1:2. See full note at Heb 6:6.

“we who have taken refuge” This may relate to

1. the OT cities of refuge (cf. Num 35:6; Deu 4:41-43; Joshua 20)

2. a metaphor for a safe harbor in a storm (cf. Heb 2:14; Heb 6:19)

3. a metaphor referring to God as a strong fortress in which His people take refuge (cf. Psa 18:1-2; Psa 31:3; Psa 91:2; Psa 91:9; Psa 94:22; Psa 144:2; Isa 17:10; Isa 25:4; Jer 16:19; Joe 3:16; Nah 1:7)

“would have strong encouragement to take hold of the hope set before us” In Heb 6:18 we have the theological balance of a strong, trustworthy, sovereign God (cf. Heb 6:18 a) to whom humans must respond, and continue to respond by faith to the end (cf. Heb 6:18 b).

Heb 6:19 “an anchor” This was an ancient Christian symbol for safety, security, and hope. It has been found on the walls of the Roman catacombs. This word brings to mind the hymn,

“I’ve anchored my soul in the haven of rest,

I’ll sail the wild seas no more.

The tempest may sweep o’er the wild stormy deep,

but in Jesus I’m safe evermore.”

“steadfast” See Special Topic: Guarantee at Heb 2:2.

“one which enters within the veil” Here the anchor of hope is paralleled with Jesus the high priest entering the heavenly tabernacle (cf. Heb 8:5; Heb 9:23), even into the holy of holies, which symbolized the very presence of God. The hope of believers is in the character and promises of God and the finished work of Jesus Christ.

This is not Platonism (earthly forms versus heavenly ideas), but the heavenly tabernacle pattern shown to Moses on Mt. Sinai (cf. Heb 8:5; Exodus 25-40). This type of dualism is also found in the Dead Sea Scrolls. This type of reasoning (i.e., an earthly copy of a heavenly thing) predates the Greek philosopher Plato. It speaks of our invisible but sure hope in Christ (cf. Heb 9:23 ff).

Heb 6:20 “as a forerunner” This Greek term was used of (1) a scout going before, learning and marking the right path (i.e a pioneer) or (2) a small ship leading a larger ship into a safe harbor. Jesus has gone before believers in every necessary wayovercomer, intercessor, savior, priest, and perfect sacrifice!

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

by = according to. Greek. kata. App-104.

no = no one. Greek. oudeis.

Fuente: Companion Bible Notes, Appendices and Graphics

13-20.] The encouragement to perseverance is further confirmed by Gods express oath made to Abraham, the first inheritor of the promise.

Fuente: The Greek Testament

Heb 6:13. , by none) This epistle abounds in comparisons: here we are informed that no comparison [none to be compared with God] was to be found.-, He swore) He now affords consolation by the oath of Gods grace, to those whom, in ch. 3 and 4, he had admonished by the oath of Gods wrath, although indeed the oath of His wrath did not extend its force beyond the wilderness for ever; for David and Paul bring down nothing of that oath to their own times: but the oath of grace is in force for ever.

Fuente: Gnomon of the New Testament

Heb 6:13-20

FURTHER ENCOURAGEMENT DRAWN FROM

THE EXAMPLE OF ABRAHAM, AND ALSO FROM

THE PROMISE AND OATH OF GOD MADE TO HIM

AND TO ALL HIS SPIRITUAL SEED

Heb 6:13-20

Heb 6:13 —For when God made promise to Abraham,-Between this and the preceding paragraph there is a very close connection. Having exhorted the Hebrews not to be slothful, but to be imitators of those who having finished their earthly course, were then partaking of the blessings promised to the faithful, our author very naturally reverts to Abraham as the most illustrious of these, and to the promise which God made to him and to his seed after him. The particular promise to which the apostle here refers, was made to Abraham immediately after the very remarkable manifestation of his faith in the offering of his son Isaac, and it is found recorded in Gen 22:15-18, as follows: And the angel of the Lord called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine 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; because thou hast obeyed my voice. In this promise, confirmed by an oath, about twenty-five years probably after the birth of Isaac (Joseph, Ant. i. 13, 2), there are several elements which claim our consideration. (1) It is evidently implied in this promise that Abraham himself would be personally blessed; (2) that he would have a very numerous posterity according to the flesh (Exo 1:7; Deu 1:10); ; (3) that through his seed the Messiah would come and bless all the nations (Gal 3:16) ; and (4) that his mystical family, the family of the faithful, would also be very numerous (Rom 4:11 Rom 4:16). It is obvious that this promise had no reference whatever either to the birth of Isaac or to his rescue from the altar, but as Ebrard says, it is clearly implied in the promise itself that its fulfillment was to be looked for at some future time. For there can be no need of conforming with an oath the promise of a gift which is forthwith and immediately bestowed: an oath is then only necessary when the fulfillment is so remote as to make it possible that doubts might spring up in the mind of the receiver of the promise, from the long delay.

Heb 6:13 —because he could swear by no greater,-In this paragraph the apostle has in view a twofold object. (1) He aims to show by the example of Abraham that faith and perseverance in well-doing will, in the end, certainly receive their reward. Though it tarry, wait for it; because it will surely come. (2) He wishes to remind his readers that their hope rests on the same secure foundation as that on which the hope of Abraham rested; and that if they will like him persevere to the end in the way of obedience, they, too, as well as he, will certainly obtain the promised blessing. The first of these is the leading thought in verses 13-15, and the second is brought out more prominently in what follows. The subject of the oath is mentioned incidentally in the thirteenth verse merely for the purpose of showing on what ground the patient endurance of Abraham rested; and its consideration will therefore fall more appropriately under the exegesis of verses 16-18, where it becomes the principal subject of the discourse.

Heb 6:14 —Saying, Surely blessing I will bless thee,-We have in this clause a Hebraism expressive of intensity, both in blessing and in multiplying. For the purpose of expressing any thought with emphasis and energy, the Hebrews were wont to place the infinitive absolute before the finite verb, as in the expression, To die thou shalt die: that is, Thou shalt surely die. (Gen 2:17.) This Hebrew idiom is expressed in Hellenistic Greek by placing sometimes a cognate noun (as in Gen 2:17; Luk 22:15), and sometimes a participle before the finite verb. The latter construction occurs in this instance both in our text and in the Septuagint. The Hebrew literally rendered stands thus: To bless, I will bless thee, and to multiply I will multiply thy seed; that is, I will very greatly bless thee, and I will very greatly multiply thy seed. It is obvious, therefore, that the expression, multiplying I will multiply thee, is equivalent to multiplying I will multiply thy seed. The form is changed perhaps merely for the sake of brevity and uniformity.

Heb 6:15 —And so after he had patiently endured, he obtained the promise.-What promise? Manifestly the promise confirmed by the oath (Gen. 22: 15-18) ; but not in either its fullest extension or comprehension. Its fulfillment will not be entirely consummated until the spirits of all the redeemed, united with their glorified bodies, shall enter upon the full enjoyment of the eternal inheritance. (Eph 1:14; 2Pe 3:13; Revelation 21.) But after patiently waiting for about fifty years, he obtained the promise so far as it related to his own personal enjoyment of the promised rest. He then quit the scenes of this mortal life, and joined the spirits of the just made perfect. (Heb 12:23.) That this is the meaning of the Apostle is clear from the fact that Abraham is here mentioned as one of those who in the twelfth verse are said to be inheriting the promises. See notes on Heb 11:39-40.

Heb 6:16 —For men verily swear by the greater;-The custom of swearing on solemn and important occasions is of very ancient date. The first recorded instance of it is found in Gen 14:22-23, where Abraham is represented as saying to the King of Sodom, I have lifted up my hand unto the Lord, the Most High God, the possessor of heaven and earth, that I will not take from a thread even to a shoe-latchet, and that I will not take any thing that is thine, lest thou shouldest say I have made Abram rich. Compare Exo 6:8; Deu 32:40; Dan 12:7; Rev 10:5-6. Here we have implied all that is essential to an oath, which consists (1) of an invocation, in which God is called on to witness the truth of what is sworn; and (2) of an imprecation, in which God is called on to punish falsehood. Many, indeed, define an oath simply as an appeal to God for the truth of what is testified or promised/’ But even in this there is implied the element of imprecation, as well as that of invocation, for if God is a witness he is also a judge and an avenger of all perjury and falsehood. And hence an oath may be defined as an ultimate appeal to Divine authority, in order to ratify an assertion. I speak here of course only of the civil and religious oaths of what are commonly called Christian nations. Among the Jews, Greeks, and Romans, there came to be a familiar distinction between their greater and their lesser oaths. These less solemn forms of adjuration included oaths by sacred objects, or by things peculiarly dear to those who employ them. Thus the Jews swore by Jerusalem and by the Temple; the Greeks, as well as the Romans, by the souls of the dead, by the ashes of their fathers, by their life or the lives of their friends, by their heads, and by their right hands. (Amer. Cyc.) But on all very grave occasions, the Jews appealed to God, and the heathen to their superior divinities, such as Jupiter, Neptune, and Pluto. And accordingly, as our author says, it has, ever been the custom of mankind, on all grave and important occasions, to swear by the greater; that is, by some being or beings supposed to be superior to themselves.

Heb 6:17 —and an oath for confirmation is to them an end of all strife.-The Apostle here states a general truth. It is a remarkable fact that in all ages and in all nations, men have commonly reposed great confidence in a declaration made under the solemnities of an oath, and hence it is generally an end of all strife. Of the truth of this we have much evidence given in the Bible, as well as in civil history. Abimelech seems to have rested with confidence in the oath of Abraham (Gen 21:22-32) ; and Jacob, in the oath of Joseph (Gen 47:31). See references.

Heb 6:17 —Wherein God willing, etc.-The meaning is, Since it is an acknowledged fact that men everywhere place so much confidence in an oath, God therefore (en o, on this account), in condescension to human weakness and human custom, being anxious to show to the heirs of the promise (tes epangelias) that it was his fixed and unchangeable purpose to bestow on them all that he had promised to their father, Abraham, became, as it were, a third party between them and himself, and so interposed as a covenanter with an oath. Primarily, this assurance was intended for the consolation and encouragement of both the families of this illustrious Patriarch. It was to Jacob and his sons a sure pledge that, in due time, their literal descendants would inherit Canaan, and enjoy the promised rest. But before our author wrote this Epistle, the Old Covenant had been nailed to the cross. (Col 2:14.) The typical rights and privileges of the family according to the flesh, were all abrogated with the death of Christ, and henceforth the promise has reference only to the family of the faithful. For, says Paul in his Epistle to the Galatians, ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. And if ye be Christs, then are ye Abrahams seed, and heirs according to the promise. (Gal 3:26-29.)

Heb 6:18 —That by two immutable things,-His promise and his oath. We may, I think, safely affirm that God can do anything that is consistent with his own nature, and nothing that is contrary to it. He can create a universe, and he can raise the dead, but he cannot lie or deny himself (2Ti 2:13), because he is himself the truth absolute (Joh 14:6 Joh 14:17; 1Jn 5:6). And hence his promises are all yea and amen in Christ Jesus. (2Co 1:20.) Heaven and earth shall pass away, says Christ, but my words shall not pass away. (Mat 24:35.) Every promise of God is, like himself, absolutely unchangeable. With an oath or without an oath, it remains the same until it is accomplished. (Mat 5:18.) No opposing power in Heaven, Earth, or Hell, can ever nullify or set aside a decree or promise of Jehovah. But God deals with men, as men. He humbles himself to behold the things that are in heaven and that are in the earth. (Psa 113:6.) And hence, in order that he might give to the heirs of the promise every possible ground of encouragement, he, as it were, ratified his promise with an oath; thus making it, as we are wont to say doubly sure that he will bless all the seed of Abraham, and bring them into the enjoyment of the inheritance which is incorruptible, and undefiled, and which fadeth not away. (1Pe 1:4.)

Heb 6:18 —who have fled for refuge, etc.-This remark includes the whole family of the faithful in Christ Jesus, every one of whom has fled from coming wrath to lay hold on the hope of eternal life offered to us in the Gospel (Tit 1:2) ; just as the guilty sinner, under the Law, was wont to flee to one of the cities of refuge, or to lay hold on the horns of the altar (1Ki 1:5 1Ki 2:28). It is worthy of remark that there is but one hope for fallen man, even as there is also but one Spirit, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all. (Eph 4:6.)

Heb 6:19 —Which hope we have as an anchor of the soul,-The hope of the believer is to his soul what a sure and steadfast anchor is to a ship. The storm may rage and the billows may rise like mountains, but so long as the anchor holds, the ship rides prosperously and triumphantly over the troubled waters. And so it is with the soul of the Christian. So long as his hope is sure and steadfast, so long he is perfectly secure. But when his hope is lost, all is lost. He is then like a ship driven by a tempest.

This figure does not occur elsewhere in the Bible, but in the Greek and Roman classics, and also on the ancient coins, an anchor is often used as an emblem of hope. Socrates says, for example, To ground hope on a false assumption, is like trusting in a weak anchor.

Heb 6:19 —and which entereth into that within the vail;-By that within the vail is obviously meant Heaven itself, of which the Most Holy Place in the ancient Tabernacle was but a type. See notes on 9: 8, 12, 24. But what is it that entereth into that within the vail ? Is it the hope or is it the anchor ? Grammatically, the present participle entering (eiserchomenen) may refer to either. And, accordingly, Bleek, Storr, Kuinoel, Bloomfield, and others, refer it to hope (elpida-hen), supposing that the figure is dropped with the adjectives sure and steadfast. But it is more natural to continue the figure, or rather to introduce a second figure by a change of the imagery, and refer the participle entering, as well as the adjectives sure and steadfast to the word anchor (agkuran). So the passage is construed by Beza, DeWette, Ebrard, Liinemann, De- litzsch, Alford, Moll, etc. On this point Ebrard happily remarks as follows: Two figures are here not so much mixed as elegantly combined. The author might compare the world to a sea, the soul to a ship, the future still concealed glory to the covered bottom of the sea, the remote firm land stretching beneath the water and covered by the water. Or he might compare the present life upon earth to the fore-court, and the future blessedness to the heavenly Sanctuary, which is still, as it were, concealed from us by a vail. He has, however, combined the two figures. The soul, like a shipwrecked mariner, clings to an anchor, and sees not where the cable of the anchor runs to, where it is made fast. It knows, however, that it is firmly fixed behind the vail which conceals from it the future glory, and that if it only keeps fast hold of the anchor, it will in due time be drawn in with the anchor, by a rescuing hand, into the Holiest of all. Thus there is in the hope itself that which the fulfillment of it certainly brings about. The image, says Delitzsch, is a bold and noble one, selected from natural things to portray those above nature. The iron anchor of the seaman is cast downward into the deep of the sea, but the hope-anchor of the Christian is thrown upward into the deep of Heaven, and passing through the super-celestial waters, finds there its ground and fastholding.

Heb 6:20 —Whither the forerunner is for us entered,-A forerunner (prodromos), is properly one who runs before. In the Septuagint the word is twice applied to the first-ripe fruit. (Num 13:21; Isa 28:4) ; and in the Greek classics it is often used to denote scouts of calvary or infantry sent before an army. Here it is very appropriately applied to Christ as the one who has gone before his people to prepare mansions for them. I go” he says, to prepare a place for you. (Joh 14:2.) As our great High Priest, he has gone into Heaven itself, there to appear in the presence of God for us. (Heb 9:24.) And hence it is that our hope-anchor rests also within the vail. While Christ is there, and our hope in him is steadfast, there is no danger. We have only to work on, and trust in him to the end, and then when he who is our life shall appear, we, too, will appear with him in glory. (Col 3:4.)

Heb 6:20 —made a high priest forever after the order of Melchisedec. -In these words we have a beautiful and natural transition from the previous digression to the main theme of the Epistle. The Apostle having sufficiently admonished his readers, and prepared their minds and hearts for the consideration of his subject, now gracefully returns to the point from which he suddenly broke off in Heb 5:11; and proceeds at once to show the superiority of Christs priesthood over that of Aaron and his successors.

REFLECTIONS

Dullness of hearing in things sacred and Divine has always been a great obstacle in the way of religious instruction. (5:11) ) It was so under the Old Testament economy; it was so in the time of Christ and his Apostles, and it is so in our own day and generation. How many are even now keen to discern all that is good and excellent in secular literature, who have no relish whatever for the Oracles of God. In this respect, their hearts have become gross; their ears are dull of hearing, and their eyes they have closed. (Mat 12:15.) Light has come into the world, but alas! how many there are who still love the darkness rather than the light, because their deeds are evil. (Joh 3:19.) Oh that God would take away our hard and stony hearts, and give us hearts of flesh (Eze 11:19) ^hearts inclined to hear the truth, to understand it, to receive it, and to obey it.

It is the duty of all Christians to make constant progress in the knowledge of our Lord and Savior Jesus Christ (verse 12) The word of God is the good seed of the Kingdom, without which it is altogether vain to look for the fruits of righteousness in the lives of professing Christians. True, indeed, our piety is not always commensurate with our knowledge. Various hindrances may concur to prevent the word from having its proper and legitimate effect on the lives of those who hear it. (Mat 13:18-23.) But as a rich harvest was never gathered without the sowing of seed, so also it is folly to look for the fruits of the Spirit in the lives and hearts of those who are destitute of the word of life. It can no longer be pleaded that ignorance is the mother of devotion. The mother of superstition and fanaticism it may be, but certainly not of that holy spiritual devotion which is acceptable in the sight of God. God is spirit; and they that worship him must worship him in spirit and in truth. And hence Paul says to the Colossians, Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. (Col 3:16.) And again he says to Timothy, All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished for every good work. (2Ti 3:16-17.)

It is the duty of all Christians to become teachers of the word of God (verse 12). They cannot, of course, all become Elders and Evangelists, but they may all with the blessing of God soon qualify themselves to tell the simple story of the cross to their friends, neighbors, and fellow-citizens. And hence the last commission given by Christ to his disciples embraces every one of them. (Rev 22:17.) Let him that heareth, say Come, is one of the last and most solemn admonitions of Christ to all his faithful followers. If, then, all would act faithfully under this last commission of our blessed Lord, and would labor earnestly to instruct others in even the rudiments of the Christian Religion, what a powerful influence it would have in promoting the cause and kingdom of Christ. How soon under such circumstances the wilderness and the solitary places of the earth would be made glad, and the very deserts of the world be made to rejoice and blossom as the rose. Who can doubt that the very best consequences would follow if every Christian would labor as God gives him opportunity, to instruct the young and the ignorant in the way of life. But alas, of how many it may still be said, that while for the time they ought to be teachers of others, they have need that some one instruct them again in even the first principles of the Oracles of God.

Christianity, like every other department of knowledge, has its elementary and its more advanced and recondite principles. (6: 1-3.) And hence care should always be taken to adapt our instructions to the age and capacity of our readers, and also of our hearers, as the case may be. It is all folly to attempt to instruct in the principles of Grammar and Rhetoric children who have not studied even the alphabet, or to drill in the Calculus those who are ignorant of even the common rules of Arithmetic. And no less absurd is the practice of attempting to instruct in many things pertaining to the decrees of God, the priesthood of Christ, and the work of the Holy Spirit, such babes in Christ as have not mastered even the elementary lessons of Christianity relating to repentance from dead works, faith toward God, the doctrine of baptisms, the laying on of hands, the resurrection of the dead, and eternal judgment. Much time and labor are vainly spent in attempting to feed the infants of Gods family on the solid food of Christian doctrine rather than on the pure and simple milk of the word of truth. (1Pe 2:2.)

It is dangerous to rest satisfied with a knowledge of the mere rudiments of Christianity or to stop short of perfection in the knowledge of Christ. (6: 1-3.) Our course should be ever onward and upward in all that pertains to holiness and happiness. The time is short, the work is great, and the prize to be won or lost, is of infinite value. It becomes us, therefore, to give all diligence while life lasts, in adding to our faith knowledge, as well as temperance, patience, godliness, brotherly-kindness, and love. And after we shall have done this, to even the utmost extent of our ability, how little we shall know of the length and breadth, the depth and height of the love of God which passes all understanding. But small as our attainments may be; we have nevertheless the satisfaction to know that they will be quite sufficient to prepare us for a joyful admission into the everlasting Kingdom of our Lord and Savior Jesus Christ. (2Pe 1:11.) After that, when with Prophets and Apostles we stand on the heights of the everlasting Zion, we will be better qualified to make further and higher advances in the knowledge of Divine things.

How very dreadful and alarming is the condition of the apostate (verses 4-8). Once enlightened and comforted by the good word of God, a partaker of the heavenly gift and of the Holy Spirit, but now fallen; dead in trespasses and in sins, without God and without hope; beyond the reach of mercy, even through the blood of the everlasting covenant wherewith he was once sanctified! Oh wretched state of deep despair! What mind can fathom the abyss of woe that awaits such an abandoned reprobate ? And yet to think that such a doom may perchance be ours! The very thought of even such a possibility should constrain us to put forth every energy of body, soul, and spirit, to make our calling and election sure. To be banished from God as unfit for the society of Heaven; to have our portion with the devil and his angels; to weep forever, but not in Mercys sight! And all this for what? Simply because we would not accept of the great salvation, by ceasing to do evil, and learning to do well. Because we would not humbly, and in reliance on Divine grace, even try to do the will of him who made us, preserved us, and gave his own Son to redeem us. May God save us from such folly and madness by helping and enabling us to work out our salvation with fear and trembling.

Any evidence of spiritual vitality is always encouraging (verses 9, 10). The sick may be revived, but the condition of the dead is hopeless. Every possible effort should therefore be made, and made speedily, to raise up the hands that hang down, and to strengthen the feeble knees. God never abandons any of his erring children while there is even a spark of spiritual life in their souls. It is only when they wholly apostatize from him, by going so far in sin as to sever the last cord of their spiritual union with him, that he gives them up to blindness of mind and hardness of heart. Till then he follows them with even more than a fathers care and a mothers love. Return, thou backsliding Israel, saith the Lord, and I will not cause mine anger to fall upon you. For I am merciful, saith the Lord, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding Israel, saith the Lord, for I am married unto you; and I will take you, one of a city and two of a family, and will bring you to Zion. (Jer 3:12-14.) While, then, God labors to reform and restore his backsliding children, we should feel encouraged to do likewise, for God is not willing that any should perish, but that all should be brought to repentance. (2Pe 3:9.) See also Mat 18:12-15; Luk 15:4-7 Luk 22:32; Gal 6:1; Heb 12:13; Jas 5:19-20; 1Jn 5:16; Jud 1:22-23.

The departed saints are now happy (verses 12, 15). They are inheriting the promises in a far higher and fuller sense than they did during their earthly pilgrimage (verse 12). True, indeed, it is said of Abraham, as well as of many of his children, that he was greatly blessed during his sojourn on earth. (Gen 24:1 Gen 24:35.) But all this was but as nothing in comparison with the blessing which he received after that he had patiently waited even to the end of his pilgrimage (verse 15). For he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise, that is, of the same heavenly inheritance. (11: 16.) For he looked for a city which hath foundations, whose builder and maker is God. (11: 9, 10.) And just so it was also with Isaac, and Jacob, and all the Prophets, Apostles, and other holy men of old, who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens. (11:33, 34.) These all died in faith, not having received the promises, but having seen them afar off, and embraced them, and confessed that they were strangers and pilgrims on the earth. (11: 13.) These have all entered into the rest of God (4: 10), and are now heirs of God and joint-heirs with Christ (Rom 8:17). The entire universe is now theirs, so far as they are now capable of enjoying it. (1Co 3:22-23.) Heaven is now their home, and the earth, when purified from sin, will be added to their possessions, and become the place of their abode. See notes on 2: 5-9. There, invested as they will be with their glorified bodies, they will probably enter on still higher degrees of enjoyment. There God will lead them to fountains of living water, and there he will make all things abound to their everlasting felicity. Surely, then, it is better to depart and be with Christ (Php 1:23); for while we are at home in the body, we are absent from the Lord. (2Co 5:6).

It is right to make oath on grave and momentous occasions (verses 13, 17). This, it seems, has ever been a custom among men, and God himself is here represented as having acted in harmony with this custom. But surely he would not have done so had the custom been in itself sinful, as some allege. That the practice of swearing has been carried to very great excess, even in our civil courts, I readily grant; and that there is in our depraved hearts a lamentable tendency to take the name of God in vain, is, alas, but too evident. All such profane trifling with the name and attributes of God is sinful (Exo 20:7) ; and so also is the habit of swearing by Heaven, or by the earth, or by any other creature. All such profanity is wholly inconsistent with the spirit of our holy religion, and is most emphatically forbidden by Christ (Mat 5:33-37), and also by the Apostle James (Jas 5:12). But to swear by God when the occasion requires it, that is, when nothing else would serve to remove doubt and give to society the necessary confidence, seems to be in harmony with the example of God himself on sundry occasions. See references.

How wonderfully deep and profound are the counsels of Jehovah (verses 13-18). Who without the aid of the Holy Spirit would ever have supposed that Gods promise to Abraham comprehended all that has been developed from it in the history of Gods dealings with mankind? Who would have thought, for instance, that in that promise there was given to Abraham and to his seed a pledge that they should be the heirs of the world (Rom 4:13), and partakers of all the rights and privileges of the everlasting kingdom (Gal 3:29) ? But it is even so. Gods ways are not as our ways, nor are his thoughts as our thoughts. (Isa 55:8-9.) Well may we exclaim with Paul, in view of the whole plan of redemption, Oh the depth of the riches, and of the wisdom, and of the knowledge of God! How unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? Or who hath been his counselor? Or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things; to whom be glory forever. Amen.

The hope of the Christian rests on a sure foundation (verse 19). Unlike the hopes of the world, it will never make us ashamed by disappointing us; for even now we have here a foretaste of the joys and felicities of Heaven, through the love of God that is shed abroad in our hearts by the Holy Spirit which is given to us. (Rom 5:10.) This is a sure earnest of what is to follow. (Eph 1:14). And besides, Jesus as our forerunner has for us entered into that within the vail. There he has made an atonement for us with his own blood; there he has provided for us heavenly mansions, and there he ever lives and reigns to make intercession for us, and to supply all our wants. Surely this is sufficient ground of encouragement for those who have fled for refuge to lay hold on the hope set before us. For if when we were enemies to God by wicked works, we were reconciled to him by the death of his Son,, much more being now reconciled by his death, we shall be saved by his life. (Rom 5:10.)

Commentary on Heb 6:13-20 by Donald E. Boatman

Heb 6:13 –For when God made promise to Abraham

The occasions of the promise, Gen 12:1; his call, Genesis 15. Gen 22:15-18. The content, Heb 12:1-3.

He was to be blessed in seven ways:

a. Abraham would be personally blessed.

b. He would have numerous descendants.

c. Through him the Messiah would come.

d. His spiritual followers would be great. Rom 4:11; Rom 4:16.

e. His name would be great.

f. God would curse them that cursed him.

g. He would be a blessing to the whole world.

Observe that promise is singular, but has several features, Gen 12:1-3. Abraham is a good example of faith and perseverance.

Heb 6:13 –since He could swear by none greater He sware by Himself

The occasion-Gen 22:16-17 : By myself I have sworn, saith Jehovah, because thou hast done this thing, and hast not withheld thy son, thine only son- The swearing is to make binding the promise.

Heb 6:14 –saying, surely blessing I will bless thee, and multiplying I will multiply thee

This is a Hebraism (Hebrew idiom) of intensity. This is expressed in Gen 22:17.

Heb 6:15 –having patiently endured

What trials did we have?

a. Called to a strange land, living in tents, digging wells.

b. Lot was a source of worry.

c. Called to give his son. Gen 22:15-18.

d. Sorrow for Sodom and Gomorrah.

It covered about 100 years, from the departure from Haran to being gathered with his people. See Gen 11:31; Gen 12:4. Terah was 205, Abraham 75 when he departed out of Haran. We must patiently endure. Heb 12:1 : Let us run the race with patience. Heb 10:36 : For ye have need of patience, that having done the will of God, ye may receive the promise. Preachers must exercise it. 1Ti 6:11 : O man of God, flee these things and follow.

Heb 6:15 –he obtained the promise

Milligan: The promise confirmed by the oath. Gen 22:15-18.

He lived long enough to see most of the promises fulfilled.

a. The promise had several features, and Abraham saw them fulfilled in Christ.

Milligan, page 258, says that Abraham was received by God into His rest.

Heb 6:16 –For men swear by the greater, and in every dispute of theirs the oath is final for confirmation

Heb 6:17 –Wherein God being minded to show more abundantly unto the heirs of the promise.

God desired to show in a greater way his plan for his people.

a. Since man everywhere acknowledges the value of an oath, God condescended to give an oath.

b. This was to show to the family of Abraham Gods plan to carry out His promise.

Primarily this was assurance intended to console and to encourage.

Heb 6:17 –the immutability of His counsel

Immutable means to be unchangeable, invariable, Both Jew and Gentile are included in Gods plan, Act 2:39, Gods good tidings are expressed as counsel.

a. Men need advice, counsel and guidance, and God is able to give it.

b. Mans changeable opinions are not to be compared with Gods unchanging counsel.

Heb 6:17 –interposed with an oath

Interposed is also translated mediated. This is to make His promise double sure.

God calls attention to His divine being and pledges to fulfill His promises.

Heb 6:18 –that by two immutable things

What are the two things?

a. Calvin says the two things are, (1) what He says; and (2) what He swears is immutable.

b. Some suggest the two things are:

1. The promise.

2. The oath.

c. Others say two oaths are referred to.

1. The promise-the oath made to Abraham respecting a Son, the Messiah.

2. The second refers to Christs priesthood, recorded in Psa 110:4 : Jehovah hath sworn and will not repent. Thou art a priest forever after the order of Melchizedek.

d. It seems the two immutable things appear in Heb 6:17 :

1. The promise.

2. The oath.

Gods words are dependable words. Num 23:19; Psa 12:1-7.

Heb 6:18 –in which it is impossible for God to lie

The character of God would be altered if He lied.

a. God would cease to be God if He were untruthful.

b. If He could not carry out His promise, He would not be all-wise.

God is absolute, hence there is the impossibility of Him being anything less than true.

Heb 6:18 –we may have a strong encouragement

This may also be translated, strong consolation. This is the influence of the two immutable things. With so much encouragement, why should we fail to find refuge?

Heb 6:18 –who have fled for refuge

An allusion to the cities of refuge is made here. See Exo 21:13; Numbers 35; Deuteronomy 19; Joshua 20. Three cities on each side of the Jordan afforded an opportunity of safety, or refuge, to evil men. The Christian has refuge in Jesus Christ.

Heb 6:18 –to lay hold of the hope set before us

This we must do if we expect to attain. 1Ti 6:12 : Lay hold on eternal life, whereunto thou art also called and hast professed a good profession before many witnesses. 1Ti 6:19 : laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed. This shows mans responsibility.

Heb 6:19 –which we have as an anchor of the soul

An anchor gives stability.

a. A sea captain said once to young man, Wherever you go, go to church. I find that it costs a little to anchor my ship, but that keeps it from drifting out onto the waves where it will be lost.

b. Observe that fled is past tense in Heb 6:18 b. This is present tense.

Our hope seems to be the anchor.

a. Hope is an emotion of the heart. It is very important, for men will work, suffer, as long as there is hope.

b. Without hope, man grasps at straws and flounders in futility.

Heb 6:19 –a hope

What is included?

a. Resurrection.

b. Mansions in the sky.

c. Second coming of Christ, 1Th 4:13-18; 2Pe 3:12-18,

d. Our hope rests in the Person of Christ.

Heb 6:19 –both sure and stedfast

Until a soul enters into God, it finds nothing stable.

a. A ship is worth little if its anchor is not adequate.

b. Because of the nature of God and the accomplishments of Christ, we may rest in confidence.

As long as the anchor holds, the Christian rides the waves in spite of troubled waters.

Heb 6:19 –and entering into that which is within the veil

Are we to enter? Who is referred to in this verse?

a. If this is so of us, he is teaching that the Christian by faith now should enter into the spiritual reward hidden behind the veil.

b. Forgiveness is within the veil, so in a sense the Christians enter within the veil as they enter into forgiveness.

Is he not saying Jesus entered, this verse going with the next?

a. No one claims inspiration for the insertion of verse numerals.

1. In 1551 Sir Robert Stephens was the first to divide any part of the Bible into verses.

2. This was done in a Greek New Testament about 300 years after the division into chapters by Cardinal Hugo.

b. The expression can well go with Heb 6:19.

Milligan raises the question, Is it the hope, or is it the anchor that enters within the veil?

a. Let the expression go with Heb 6:19 and his problem is solved.

b. The author surely is not mixing the figures of anchor and veil.

Heb 6:20 –whither as a forerunner

A forerunner is a common experience of men.

a. Pioneer travelers had their scouts.

b. Armies had their forerunners.

c. Children of Israel had theirs.

d. Jesus had John the Baptist.

e. We have Jesus.

The word is also translated precursor.

a. Precursor means runner, harbinger, omen.

b. It is used in the Septuagint to designate the first ripe grapes and figs. Num 13:20; Isa 28:4.

Vincent has the idea that Christ goes nowhere but where his people can go also.

Heb 6:20 –Jesus entered for us

He entered ahead of us and for us.

Murray: There was a veil that separated man from God. Jesus came from within to live without the veil and rend it and open a way for us. We may enter in and dwell therein the power of the Holy Ghost.

Heb 6:20 –having become a high priest forever after the order of Melchizedek

The priesthood of Aaron was temporary, but Christs priesthood is after an eternal one. A priest of Christs ability eliminates any need for one on earth.

Who was Melchizedek?

a. He was a man. Heb 7:4

b. He was a person of whom little is known.

1. He is named eight times in Hebrews.

2. He is named twice in the Old Testament. Genesis 14; Psalms 110.

Study Questions

1054. In Heb 6:13-20, what great example has Paul given?

1055. What seven features appear in the promise in Gen 12:1-3?

1056. The word promise is singular, but can you name various times that God promised?

1057. What clue is given in this verse as to what event in Abrahams life may be involved here?

1058. What is the swearing? When did God swear to Abraham?

1059. Does this verse refer to Genesis 12 or Gen 22:16?

1060. Why did God swear by Himself?

1061. What singular act did Abraham do to cause God to swear? Cf. Gen 22:16-17.

1062. What is the significance of the double expressions in Heb 6:14?

1063. What did Abraham patiently endure? Name some instances.

1064. How many years did he endure?

1065. Compare Pauls exhortation to us in Heb 12:1 with Heb 10:36.

1066. What did Abraham obtain-all of the seven promises in Genesis 12?

1067. If not, if Abraham did not see all of them fulfilled, how can it be said that he obtained?

1068. What is the significance of Heb 6:16?

1069. What is the difference between a promise and an oath?

1070. For confirmation, which do we consider the most important?

1071. What is the difference between mans oath and Gods oath?

1072. Define God being minded.

1073. What was He minded to do?

1074. Is this what is meant by more abundantly?

1075. Who was this evidence for, Abraham or his descendants?

1076. Define the word immutable.

1077. In what way could the promises and oath be considered counsel?

1078. Define interposed with an oath.

1079. Explain what the oath does for a promise.

1080. What are the two immutable things of Heb 6:18?

1081. Could it refer to two oaths, or to a promise and an oath?

1082. If God lied, what would it do to His character?

1083. If God could not carry out a promise, what would it do to His being?

1084. How can a swearing to Abraham be an encouragement to us of the 20th century?

1085. Describe the allusion to Old Testament cities of refuge.

1086. What is our refuge? Where is it stated?

1087. What are we to do with our hope?

1088. Whose responsibility is it?

1089. What figure of speech is referred to in Heb 6:19?

1090. What is the purpose of an anchor?

1091. What is our anchor?

1092. How does our anchor serve to link us with the future?

1093. What happens when men give up hope?

1094. Can you tell the difference between faith and hope?

1095. In Whom is our hope?

1096. What things make up our hope?

1097. Is our hope a what, or a whom here?

1098. What words describe our hope?

1099. Is this a description of Christ?

1100. Is it our hope that is described as sure and steadfast, or is Christ described as sure and steadfast?

1101. Who is referred to as entering into the veil?

1102. If Christ is referred to, why is it not expressed in past tense,-as being done at His ascension?

1103. Now look again at lay hold-are we to lay hold on hope, or on Christ?

1104. Is it hope or anchor that enters the veil?

1105. If the Christian is entering, what does he enter into?

1106. Is it the veil that he enters, or is it something contained within?

1107. Is Heb 6:20 an enlargement on Heb 6:19, that Christ entered the veil, or that we should be encouraged to enter since Christ entered ahead of us?

1108. What is the purpose of a forerunner?

1109. What is meant, He entered for us?

1110. If He did it for us, do we have to enter?

1111. What is the purpose of the entering?

1112. Why did He have to do it this way?

Fuente: Old and New Testaments Restoration Commentary

In the close of the foregoing verse the apostle expresseth the end of all his exhortations, what they tended unto, and what would be the advantage of all that complied with them in faith and obedience; and. this was, the inheriting of the promises, or the enjoyment of the things promised by God unto them that believe and obey. Of all that intercourse that is between God and sinners, the promise on the part of God is the sole foundation. Thereby doth God express his goodness, grace, truth, and sovereign power, unto men. Herein all supernatural religion and all our concernments therein are founded, and not on any thing in us And on our part, the inheritance of the promises, in the effects of these holy properties of God towards us, is the end of what we look for and aim at in all our obedience. Wherefore the apostle having arrived, in the series of his discourse, unto the mention of this great period of his whole design, he stays a while to consider and explain it in these verses.

Heb 6:13-16. , , , , , . , .

. Syr., , when He promised unto him. Vulg. Lat., Abrahae namque promitten, for promising to Abraham. Most, Deus enim pollicitus Abraham, for God promising unto Abraham; which expresseth the sense intended: and that word, when, which we add, is included in .

, ad verbum; quoniam per neminem ha-buit majorem jurare; seeing by none he had a greater to swear. Vulg. Lat., quoniam neminem habuit, per quem juraret majorem. Rhem., because he had none greater by whom he might swear. Erasm., Bez., cum non possit per quemquam majorem jurare. Ours, because he could swear by no greater. is rather quum than quoniam. To make up the sense, se may be added, none greater than himself. And so the Syriac reads, quoniam non erat ipsi qui major prae se ut juraret perilium; or, in the neuter gender, majus and illud: seeing there was nothing to him greater than himself that he might swear by it. All to the same purpose.

, juravit per semet ipsum. Syr., , he sware by his soul; which though it may be an Hebraism, yet we shall find that God sometimes in his oath makes mention of his soul.

. The Syriac omits the particles , which yet are the only note of asseveration in the words. The Vulg. Lat. renders it by nisi, unless; which is retained by Erasmus; the sense whereof we shall afterwards inquire into. Certe, surely, Arab., I have sworn assuredly: benedicens, or benedicendo benedieam; blessing I will bless.

. Syr., , he restrained his spirit; preserved himself by faith from being hasty, or making haste.

, adeptus est, nactus est, assequutus est, obtinuit, consecutus est; all which words are used by interpreters. Syr., , he received; promissum, promissionem, repromissionem; he obtained the promise.

. Syr., , ,the sons of men; men of all sorts. . Vulg. Lat., per majorem sui. Sui is added if not needlessly, yet barbarously.

, contradictionis, controversiae, litis, contentionis; strife. , finis; rather as Bez., terminus. , ad confirmationem; Eras., ad confirmandum; juramentum, jusjurandum, adhibitum. Syr., , the true solution of every contention between them is by an oath. Arab., a lawful oath is the decision of every controversy between them. [8]

[8] EXPOSITION. … The question raised by this particle is, How can it be inferred from Gods oath to Abraham that the patriarch obtained the promise through faith and patience? Owen holds that the has no inferential force. Ebrard seems to have caught the true link of connection, He states two particulars on which the force of the proof rests: First, God promised to Abraham with an oath, unnecessary if the gift were bestowed immediately. Secondly, The subject-matter of the promise, the multiplication of his seed, was such as could only be realized after the death of Abraham. ED.

Heb 6:13-16. For when God made promise to Abraham, [God promising unto Abraham,] because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee; and so, after he had patiently endured, he obtained the promise. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. , for. Expositors agree that this causal connection doth not infer a reason or enforcement of the preceding exhortation unto faith, and directly; but it gives an account wherefore he proposed unto them the examples of their forefathers, as those who through faith and patience inherited the promises. For that they did so really and truly, he proves by an instance above all exception, producing the example of one which he knew would be most forcible and prevalent with them: It is evident that they by faith and patience obtained the promise, for so did Abraham;the grounds whereof he particularly declares.

But this, in my judgment, compriseth not the whole scope and design of the apostle in the introduction of this example. He hath yet a farther aim in it, which we must inquire into. Wherefore,

1. Having carried on his parenetical discourse concerning fruitfulness in profession, with constancy in faith and patience, unto a declaration of the end of all graces and duties, which is the enjoyment of the promise, he takes occasion thence to declare unto them the nature of the gospel, and the mediation of Christ therein proposed unto them, unto constancy in the faith and profession whereof he had so exhorted them. To this end he lets them know, that they were nothing but the accomplishment of the great promise made unto Abraham; which as themselves acknowledged to be the foundation of all their hopes and expectations, so also that it had not been before perfectly fulfilled. In that promise both the great blessing of Christ himself and the whole work of his mediation were included. Wherefore on this account doth he insist so largely on this promise, and the confirmation of it, and issueth his discourse in the introduction of Christ according unto it.

2. He further designs to manifest, that the promise, as to the substance of it, belongs no less unto all believers than it did to Abraham, and that all the benefits contained therein are by the oath of God secured unto them all.

There is in the words, observing as near as we can their order in the text, in the distribution,

1. The person unto whom the promises were made, and who is proposed for the example of the Hebrews; which is Abraham.

2. The promise made unto him; which is that of Christ himself and the benefits of his mediation. 3. The confirmation of that promise by the oath of God; God sware.

4. The especial nature of that oath; God sware by himself.

5. The reason hereof; because he had none greater by whom he might swear.

6. The end of the whole on the part of Abraham; he obtained the promise by patient waiting, or enduring.

7. The assurance of the promise on the part of God as confirmed by his oath, by a general maxim of things among men, grounded on the light of nature and received in their universal practice; for verily men swear by the greater, etc.

First, The person to whom the promise was made is Abraham. He was originally called Abram, , pater excelsus, a high or exalted father.God changed his name, upon the most signal renovation of the covenant with him, into , Abraham, Gen 17:5. The reason and added signification whereof are given in the next words, For a father of many nations have I made thee, is a multitude; and God now declaring that Abraham should not only be the father of all the nations that should proceed naturally from his loins, but of all the nations of the world that should afterwards embrace and imitate his faith, interserts the first letter of , a multitude, into his name; that it might be unto him a perpetual memorial of the grace and favor of God, as also a continual confirmation of his faith in the promises, the truth and power of God being always suggested unto him by the name that he had given him.

Now Abraham was the most meet, on many accounts, to be proposed as an example unto this people. For,

1. Naturally he was the head of their families, their first, peculiar, famous progenitor, in whose person that distinction from the rest of the world began which they continued in throughout all their generations; and all men are wont to pay a great reverence and respect to such persons.

2. It was he who as it were got them their inheritance, which was first conveyed unto him, and they came in upon his right.

3. Because the promise, now accomplished, was first signally given unto him, and therein the gospel declared, in the faith whereof they are now exhorted to persevere.

4. The promise was not given him merely on his own account, or for his own sake, but he was singled out as a pattern and example for all believers. And hence he became the father of the faithful, and heir of the world.

Secondly, That which is affirmed concerning this person is, that God made promise unto him, . Of the nature of divine promises I have treated, Heb 4:1-2. In general, they are express declarations of the grace, goodness, pleasure, and purpose of God towards men, for their good and advantage. That here intended was that, for the substance of it, which God made unto Abraham, Gen 12:2-3 :

I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all the families of the earth be blessed.

And this same promise was confirmed unto him by the way of a covenant, Gen 15:3-5; and more solemnly, Gen 17:1-6. For Genesis 15, it is only promised that he should have a natural seed of his own, and that a stranger should not be his heir; but here [Genesis 17] his name is changed into Abraham, he is made heir of the world, and many nations are given to be his spiritual posterity. But because, together with the promise, our apostle designs to give an account and commendation both of the faith and obedience of Abraham, he calls not out that grant of this promise which was preventing, renewing, and calling, antecedent unto all his faith and obedience, and communicative of all the grace whereby he was enabled thereunto, as expressed Genesis 12; but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his faith, love, and obedience, 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, thine only son, , that in blessing I will bless thee, and in multiplying I will multiply thy seed. Thus God gave out unto him the fullness of the promise by degrees. First he mentions only his own person, without any declaration how the promise should be fulfilled in his seed, Gen 12:2-3; then he expressly adds the mention of his seed, in the way whereby the promise should be accomplished, but no more, Gen 15:5; and at length he lets him know the extent of his seed, unto believers of all nations, Gen 17:5. To all which a further confirmation by the oath of God, and the extent of the promise, are added, Gen 22:15-18. So are we to embrace and improve, as he did, the first dawnings of divine love and grace. It is not full assurance that we are first to look after, but we are to wait for the confirmation of our faith, in compliance with what we have received. If we either value not, or improve not in thankful obedience, the first intimations of grace, we shall make no progress towards greater enjoyments. And in the apostles expression of this promise we may consider,

1. The manner of the expression;

2. The nature and concernments of the promise itself.

1. In the manner of the expression there are the affirmative particles, , certe, truly. They answer only directly unto in the Hebrew; but the apostle includes a respect unto what was said before, , In myself have I sworn. And is sometimes used for , that is, truly, in way of an asseveration: Job 34:31, ; which we render,Surely it is meet to be said unto God, I have borne, I will not offend; and that properly. And was of common use in the Greek tongue in assertory oaths. So Demosthenes,

, He sware ( ) that he would destroy Philip. The Vulgar Latin renders it by nisi; that is, , contrary to the sense of the ancients, Chrysostom, OEcumenius, and Theophylact, as some of the expositors of the Roman church do acknowledge. But yet that manner of expression denotes a sense not unusual in the Scripture; for there is an intimation in it of a reserved condition, rendering the saying ensuing a most sacred oath: Unless I bless thee, let me not be trusted in as God,or the like. But the formality of the oath of God is neither in Genesis nor here expressed; only respect is had unto what he affirms, By myself have I sworn. Surely,undoubtedly.

The promise itself is expressed in these words, , etc., Blessing I will bless thee, and multiplying I will multiply thee. Our apostle renders the words of Moses exactly, Gen 22:17. Only, while it is said there, I will multiply thy seed, he expresseth it by I will multiply thee; which is all one, or to the same purpose, for he could be no way multiplied but in his seed: and he proceedeth no farther with the words of the promise, as being not concerned in what followeth. For although his seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latin in this place reads, benedicens benedicam, blessing I will bless; but in Genesis it hath only benedicam and multiplicabo. Hence divers of the Roman expositors, as Ribera, Tena, and others, give sundry reasons why the apostle changed the expression from what was used in Moses, where it is only said, I will bless thee, into blessing I will bless thee. And, which I cannot but observe, Schlichtingius, who followeth in this place the exposition of Ribera, complies with him also in that observation: Aliis quidem verbis, saith he, promissionem hanc apud Mosem extulit. But all this is but the mistake of the Vulgar interpreter on Genesis 22 : for the words in the original have the reduplication rendered by the apostle; which the LXX. also observe. And this reduplication is a pure Hebraism, vehemently affirming the thing promised, and hath in it the nature of an oath. It also intends and extends the matter promised: Blessing I will bless thee; I will do so without fail; I will do so greatly, without measure, and eternally, without end.And this kind of asseveration is common in the Hebrew: Gen 2:17, ; In the day thou eatest thereof dying thou shalt die; thou shalt assuredly die, be certainly obnoxious unto death.It may be also that the double death, temporal and eternal, is included therein. See Gen 37:33; 2Ki 2:23; 1Sa 23:22-23; Jos 24:10; Jer 23:17; Dan 11:10.

Obs. 1. We have need of every thing that any way evidenceth the stability of Gods promises to be represented unto us, for the encouragement and confirmation of our faith.

As God redoubled the word at the first giving out of the promise unto Abraham, for the strengthening of his faith, so is the same here expressed by the apostle, that it might have the same effect upon us. And two things especially God seems to impress upon our minds in this vehemency of expression:

(1.) The sincerity of his intentions, without reserve.

(2.) The stability of his purposes, without alteration and change.

It is to signify both these, that such emphatical, vehement expressions are used even among men; and both these unbelief is apt to question in God. He that believeth not God, maketh him a liar, 1Jn 5:10. He is a liar, who in his promises intendeth not what his words signify, but hath other reserves in his mind; and he who, having promised, changeth without cause. Both these doth unbelief impute to God; which makes it a sin of so heinous a nature. The first time God used this kind of reduplication, it was in his threatening of death unto the transgression of the command, Gen 2:17, In the day thou eatest thereof dying thou shalt die. And that which Satan deluded our first parents by, was in persuading them that there was not sincerity in what God had said, but that he had reserved to himself that it should be otherwise. The serpent said unto the woman, , Dying ye shall not die, Gen 3:4. But this being directly contrary unto what God had expressly affirmed, how could Satan imagine that the woman would immediately consent unto him, against the express words of God? Wherefore he useth this artifice to prevail with her, that although God had spoken those words, yet he had a reserve to himself that it should not be unto them indeed as he had spoken, verse 5. By these means unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no promise of God so plainly expressed, but unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us. Most of these exceptions we gather from ourselves; and were it not for them we suppose we could believe the promise well enough. But the truth is, when we are called to believe, when it is our duty so to do, when we pretend that we are willing and desirous to do so were it not for such and such things in ourselves, it is the sincerity of God in his promises we call in question; and we think that although he proposeth the promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made partakers of the good things promised. By the purpose of God, I do not here intend the eternal purpose of his will concerning the effects and events of things, about which we are called to exercise neither faith nor unbelief, until they are manifested. But the whole rule of our duty is in Gods command; and the faith required of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth, if we believe, we shall be saved. And herein to question the truth or sincerity of God, is a high effect of unbelief. This distrust, therefore, God removes by the reduplication of the word of the promise, that we might know he was in good earnest in what he expressed. The like may be spoken concerning the stability of the promises, with respect unto change; which because it must be particularly afterwards spoken unto, shall be here omitted. And these things we have need of. If we think otherwise, we know little of the nature of faith or unbelief, of our own weakness, the efficacy of the deceits of Satan, or the manifold oppositions which rise up against believing.

2. For the promise itself here intended, or the matter of it, it may be considered two ways:

(1.) As it was personal unto Abraham, or as the person of Abraham was peculiarly concerned therein;

(2.) As it regards all the elect of God and their interest in it, of whom he was the representative:

(1.) As this promise was made personally unto Abraham, it may be considered,

[1.] With respect unto what was carnal, temporal, and typical;

[2.] Unto what was spiritual and eternal, typed out by those other things:

[1.] As unto what was carnal and typical, the things in it may be referred unto two heads:

1st. His own temporal prosperity in this world. Gods blessing is always , an addition of good unto him that is blessed. So it is said, Gen 24:1, The LORD had blessed Abraham in all things; which is explained verse 35, in the words of his servant, The LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold. God increased him in wealth, riches, and power, until he was esteemed as a mighty prince by the people among whom he dwelt, Gen 23:6. And this in the blessing was a type and pledge of that full administration of grace and spiritual things which was principally intended.

2dly. What concerned his posterity, wherein he was blessed. And herein two things were in the promise, both expressed at large:

(1st.) The greatness of their number; they were to be as the stars of heaven, or as the sand by the sea-shore, that is, innumerable.

(2dly.) Their success and prosperity; that they should possess the gates of their enemies, which principally respected the mighty successes which they had, and conquests which they made under the conduct of Joshua, and afterwards of David. In both these things were they typical of the more numerous subjects of the kingdom of Christ, and of his spiritual conquest for them and in them of all their spiritual adversaries. See Luk 1:70-75.

In these two branches of the promise the faith of Abraham was greatly exercised, as unto the accomplishment of them. For as unto the first, or multiplication of his posterity, though he lived after this about seventy years, yet he never saw any more than two persons, Isaac and Jacob, that were interested in this promise. For although he had other children and posterity by them, yet in Isaac only was his seed to be called, as to this promise. He had, therefore, during his own days, no outward, visible pledge or appearance of its accomplishment; and yet, however, he lived and died in the faith thereof. And as unto the latter, of their prosperity and success, he was told before that they should be in affliction and bondage for four hundred years. Yet, looking by faith through all these difficulties, in its proper season he inherited the promise.

And he was a great example herein unto all believers under the new testament; for there are many promises remaining as yet unaccomplished, and which at present, as in other ages, seem not only to be remote from, but, as unto all outward means, to be cast under an impossibility of accomplishment. Such are those concerning the calling of the Jews, the coming in of the fullness of the Gentiles, with the enlargement and establishment of the kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the faith of Abraham would give us present satisfaction in these things, and assured expectation of their accomplishment in their proper season.

[2.] The peculiar interest of Abraham in this promise as to the spiritual part of it may also be considered; and hereof in like manner there were two parts:

1st. That the Lord Christ should come of his seed according to the flesh. And he was the first person in the world, after our first parents, to whom in the order of nature it was necessary, to whom the promise of the Messiah to spring from him was confirmed. It was afterwards once more so confirmed unto David; whence, in his genealogy, he is said in a peculiar manner to be the son of David, the son of Abraham. For unto these two persons alone was the promise confirmed. And therefore is he said in one place to be the seed of David according to the flesh, Rom 1:3; and in another, to have taken on him the seed of Abraham, Heb 2:16. Herein lay Abrahams peculiar interest in the spiritual part of this promise, he was the first who had this privilege granted unto him by especial grace, that the promised Seed should spring from his loins. In the faith hereof he saw the day of Christ, and rejoiced. This made him famous and honorable throughout all generations.

2dly. As he was thus to be the natural father of Christ according to the flesh, whence all nations were to be blessed in him, or his seed; so, being the first that received or embraced this promise, he became the spiritual father of all that do believe, and in them the heir of the world in a spiritual interest, as he was in his carnal seed the heir of Canaan in a political interest. No men come to be accepted with God but upon the account of their faith in that promise which was made unto Abraham; that is, in Him who was promised unto him. And we may observe, that,

Obs. 2. The grant and communication of spiritual privileges is a mere act or effect of sovereign grace. Even this Abraham, who was so exalted by spiritual privileges, seems originally to have been tainted with the common idolatry which was then in the world. This account we have, Jos 24:2-3, Your fathers dwelt on the other side of the flood in old time, Terah, the father of Abraham, and the father of Nachor; and they served other gods. And I took your father Abraham from the other side of the flood. It is true, the charge is express against Terah only; but it lying against their fathers in general on the other side of the flood, and it being added that God took Abraham from the other side of the flood, he seems to have been involved in the guilt of the same sin whilst he was in his fathers house, and before his call. Nor is there any account given of the least preparation or disposition in him unto the state and duties which he was afterwards brought into. In this condition, God, of his sovereign grace, first calls him to the saving knowledge of himself, and by degrees accumulates him with all the favors and privileges before mentioned. Hence, in the close of his whole course, he had no cause to glory in himself, neither before God nor men, Rom 4:2; for he had nothing but what he gratuitously received. Indeed there were distances of time in the collation of several distinct mercies and blessings on him. And he still, through the supplies of grace which he received under every mercy, so deported himself as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of Gods communicating his grace unto sinners. His first call and conversion of them is absolutely gratuitous. He hath no consideration of any thing in them that should induce him thereunto; neither is there any thing required unto a condecency herein. God takes men as he pleaseth, some in one condition and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he, indeed, at the instant of his call, was under the active power of two of the greatest hinderances unto conversion that the heart of man is obnoxious unto. For first, he was zealous above measure of the righteousness of the law, seeking earnestly for life and salvation by it; and then he was actually engaged in the persecution of the saints of God. These two qualifications, constant resting in legal righteousness, with rage and madness in persecution, than which there are not out of hell more adverse principles unto it, were all the preparations of that apostle unto converting grace. But after that this grace, which is absolutely free and sovereign, is received, there is an order in Gods covenant which for the most part he observeth in the communication of ensuing graces and privileges; namely, that faith and obedience shall precede the increase and enlargement of them. Thus was it with Abraham, who received his last great, signal, promise and privilege, Genesis 22, upon that signal act of his faith and obedience in offering up his son upon Gods command. As it was with Abraham, so is it with all those who in any age are made partakers of grace or spiritual privileges.

(2.) The promise here intended, as to the spiritual part of it, may be considered with respect unto all believers, of whom Abraham was the representative. And two things are contained therein:

[1.] The giving and sending of the Son of God, to take on him the seed of Abraham. This was the life and soul of the promise, the ancient and first- expressed regard of divine grace unto sinners: In thy seed shall all the nations of the earth be blessed; that is, The seed of the woman shall break the serpents head. The incarnation of the Son of God, promised from the foundation of the world, shall be fulfilled in thy seed; he shall take on him the seed of Abraham.So our apostle argues, Gal 3:16 : 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. For the promise which is made concerning Christ in one sense, is made unto him in another. As to the benefit and effects of the coming of Christ, it was made concerning him unto Abraham and all his seed; but as unto the first grant, intention, and stability of the promise, it was made unto Christ himself, with respect unto that everlasting covenant which was between the Father and him, in his undertaking the work of mediation. Or, the Lord Christ may be considered either as the undertaker of the covenant with God, and so the promise was made unto him; or as the accomplishment of the terms of it for us, so the promise was concerning him.

[2.] The nature of the benefit which is to be received by Christ thus promised; and that in general is a blessing, In thy seed shall they be blessed. And two things are comprised in this blessing, as the springs of other mercies innumerable; the promise of Christ himself was the fountain, and all other promises were particular streams from it, especial explications and applications of that promise:

1st. The removal of the curse of the law, which was come on all men by reason of sin. The curse could not be removed but by a blessing; and that which doth it is the greatest of blessings, as that was the greatest of curses and miseries.

2dly. The bringing in of a blessed righteousness, on the account whereof we might be accepted with God. See Gal 3:13-14.

Before we proceed we may observe two things in general concerning this promise:

[1.] That this was the life of the church of the old testament, the spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of destruction! For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by angels and men; sometimes they were, in the just judgment of God, given up unto such wasting desolations in their captivities, as that they were wholly like dry bones on the face of the earth, without hope of a resurrection. Yet mercy, patience, and power, wrought through all, and preserved them in a church-state until this promise was accomplished. This it was alone, or the faithfulness of God therein, whence all their healing and recoveries did proceed. And when this promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this promise, on whose fulfilling all things were to be cast into a new mould and order.

[2.] This was that which preserved the spirits of true believers among them from ruining despondencies in the times of the greatest apostasies, calamities, and desolations of the people. They had this promise still to plead, and rested therein, notwithstanding all the interveniencies which ofttimes seemed to render the case of that people very desperate. See their faith expressed, Mic 7:18-20; Isa 7:13-15; Isaiah 53; Luk 1:70-75. And I would hope there is mercy lies treasured in the bowels of this promise, not yet brought forth, toward the remainders of the posterity of Abraham according to the flesh. Who knows but that, by virtue of the engaged love and faithfulness of God, declared in this promise, these withered branches may revive, and these dead bones rise again? Our apostle placeth the hopes of it on this ground alone, that, as touching the election they were beloved; they were beloved for the fatherssake,

Rom 11:28. As to profession, they were then visibly falling off; but as to election, as to Gods purpose concerning them, the love which he bare to their fathers, engaged unto Abraham in this promise, will one day find them out, and bring them in unto a plentiful share in this blessing.

Wherefore, on all accounts, the instance chosen by the apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many advantages from his personal privileges who was their father according to the flesh, so they succeeded unto him in the spiritual part of the promise; and therefore, as the like duties of faith, and obedience, and perseverance, were required of them as of him, so they, in the performance of them, had assurance given them in his success that they also should inherit the promise. So the apostle applies his discourse, Heb 6:17-18.

Obs. 3. Where the promise of God is absolutely engaged, it will break through all difficulties and oppositions unto a perfect accomplishment.

No promise of God shall ever fail, or be of none effect. We may fail, or come short of the promise by our unbelief, but the promises themselves shall never fail. There have been great seasons of trial in many ages, wherein the faith of believers hath been exercised to the utmost about the accomplishment of the promises; but the faithfulness of God in them all hath hitherto been ever victorious, and it will be so for ever. And this trial hath arisen partly from difficulties and oppositions, with all improbabilities of their accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the promises, or of the season of their accomplishment. Thus, in the first great promise given unto our parents after the fall, how soon was their faith exercised about it! When they had but two sons, the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were ofttimes ready to say, Where is the promise of his coming? And yet indeed this, which seemed to overthrow and disannul the promise, was only a means of its further confirmation; for the death of Abel, upon his offering his acceptable sacrifice, was a type of Christ and his suffering in his mystical body, 1Jn 3:12. When the wickedness of the world was come unto that height and fullness that God would not spare, but destroyed all the inhabitants of it excepting eight persons, the very destruction of the whole race of mankind seemed to threaten an annihilation of the promise. But this also proved unto its confirmation; for after the flood, God established it unto Noah, accompanied it with a covenant, and gave a visible pledge of his faithfulness therein, to abide for ever, Gen 9:11-13. For although that covenant in the first place respected temporal things, yet, as it was annexed unto the first promise, it represented and assured the spiritual things thereof, Isa 54:8-10. This great promise was afterwards limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him before he saw the least hope of its accomplishment. Yea, he lived to see all natural ways and means of fulfilling it utterly to fail; Sarahs womb being dead, and his body also: so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature. And the faith which he had, or hope, was against hope, Rom 4:18-19. Hence he complained, that after all his long and wearisome pilgrimage he went childless, Gen 15:2; and fell into no small mistakes in the matter of Hagar and Ishmael. Yet, after all, the promise made its way unto its own accomplishment; and, by the signal victory it had herein against all oppositions, assured itself unto the faith of all succeeding generations, as is here expressed by the apostle. Afterwards, when the promise was confined unto Isaac, by that word, In Isaac shall thy seed be called, and Abraham was now drawing apace towards the grave, he is commanded to slay this Isaac, and offer him in sacrifice unto God. This indeed was the greatest appearance under the old testament of the absolute disannulling and frustration of the promise. And Abraham had no relief for his faith under this trial but only the omnipotency of God, which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the promise, as that it never received any thing of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by the oath of God, whereof we shall treat immediately; the sacrifice of Christ was illustriously represented; and an instance given of the infallible victorious success of faith, whilst against all difficulties it adheres unto the truth of the promise. What was the condition with the faith of the best of men when the Lord Christ was in the grave? At how great a loss they were, and. how their faith was shaken to the utmost, the two disciples expressed unto the Lord Christ himself, as they went to Emmaus: Luk 24:21, We trusted that it had been he who should have redeemed Israel. And for what they had heard then reported of his resurrection, they said they were astonished at it, but could not arrive at any positive actings of faith about it. And this befell them when they were speaking to Christ himself, in whom the promise had received its full accomplishment. After this, also, when the gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews; and that they also thereon were rejected from being the people of God. This made a great hesitation in many about the promise made unto Abraham concerning his seed and posterity, as though it were of none effect. For now, when the full accomplishment was declared, and innumerable persons came in unto a participation of it, those unto whom it was peculiarly made neither would be nor were sharers of it. This great objection against the truth of the promise our apostle lays down, Rom 9:6, Not as though the word of God hath taken none effect; in answer whereunto he spends the three ensuing chapters. And he doth it by letting us know that the objection was grounded on a mistake as to the persons unto whom the promise did belong; which were not the whole carnal seed of Abraham, but only the elect of them and of all nations whatever. And there are yet promises of God on record in the Scripture not yet fulfilled, that will and do exercise the faith of the strongest and most experienced believers, concerning whose accomplishment our Lord Jesus Christ says, When the Son of man cometh, shall he find faith on the earth? The faith, hope, and expectation of most, will be at an end before they are fulfilled; and that because of the insuperable difficulties that seem to lie in the way of their accomplishment. Such are those which concern the destruction of antichrist, the calling of the Jews, the spreading of the gospel unto all nations, and the flourishing of the church in peace and purity. These things, as to all outward appearance, seem as remote from accomplishment as they were the first day the promise was given; and the difficulties against it increase continually. And yet, notwithstanding, the promise shall break through all difficulties: at the end it shall speak, and not lie. The LORD will hasten it in his time, Isa 60:22. Before its proper time, its appointed season, it will not be; but then the Lord will hasten it, so that no opposition shall be able to stand before it.

From this state of the promises three things have fallen out:

[1.] That in all ages the faith of true believers hath been greatly and peculiarly exercised; which hath been to the singular advantage of the church: for the exercise of faith is that whereon the flourishing of all other graces cloth depend. And from hence hath there been a treasure of fervent prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that faith and patience, in those supplications and expectations, wherein in every age of the church the faithful have abounded, with respect unto the difficulties that have lain in the way of the promise, hath God been exceedingly glorified; as also, they were the means of drawing forth new encouragements and assurances, as the comfort of the church did require.

[2.] Hence it was that in most ages of the church there have been mockers and scoffers, saying,

Where is the promise of his coming? for since the fathers fell asleep, all things continue as from the beginning of the creation, 2Pe 3:4.

The fathers were they who received the promises, especially that of the coming of Christ. These they preached and declared, testifying that they would be accomplished, and that great alterations should be wrought in the world thereby. The sum of what they so declared was, that the elect of God should be delivered, and that judgment should be executed on ungodly men, by the coming of the Lord, Jud 1:14-15. But what now is become of these fathers, with all their great promises, and preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world; what, we pray, is this promise of his coming you have so talked of?Such scoffers have most ages abounded withal, and I think none more than that wherein our lot is fallen. Observing that all things are in a most unlikely posture, to an eye of carnal reason, for the accomplishment of the great promises of God that are upon record in the word, they scoff at all who dare to own an expectation thereof.

[3.] Some, through haste and precipitation, have fallen into manifold mistakes of the promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal rule, glory, and dominion, at the coming of the Messiah; which proved their temporal and eternal ruin: and it is to be feared that some are still sick of the same or like imaginations. And some have put themselves on irregular courses for the accomplishment of the promises, walking in the spirit of Jacob, and not of Israel But whatever of this or any other kind may fall out, by the unbelief of men, all the promises of God are yea and amen, and will make their way through all difficulties unto an assured accomplishment in their proper season.

Thus it is also with respect unto our faith in the promises of God, as unto our own especial and personal interest in them. We find so many difficulties, so many oppositions, that we are continually ready to call in question the accomplishment of them; and indeed few there are that live in a comfortable and confident assurance thereof. In the times of temptation, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say, with Zion, The LORD hath forsaken us; our judgment is passed over from him; as for our part, we are cut off.

In all these cases it were easy to demonstrate whence it is that the promise hath its insuperable efficacy, and shall have its infallible accomplishment, but it must be spoken unto under the particular wherein the confirmation of the promise by the oath of God is declared. Again,

Obs. 4. Although there may be privileges attending some promises that may be peculiarly appropriated unto some certain persons, yet the grace of all promises is equal unto all believers.

So Abraham had sundry personal privileges and advantages communicated unto him in and by this promise, which we have before recounted; yet there is not the meanest believer in the world but is equally partaker of the spiritual grace and mercy of the promise with Abraham himself. They are all by virtue hereof made heirs of God, and joint heirs with Christ, whose is the inheritance.

Thirdly, The next thing considerable in the words, is the especial confirmation of the promise made to Abraham, by the oath of God: For God …… when he could swear by no greater, he sware by himself. And sundry things we must inquire into in this peculiar dispensation of God unto men, namely, in swearing to them:

1. The person swearing is said to be God, God sware by himself; and Heb 6:17, in the application of the grace of this promise unto believers, it is said that God interposed himself by an oath. But the words here repeated are expressly ascribed unto the angel of the Lord, Gen 22:15-16 : And the angel of the LORD called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the LORD. So it is said before, Gen 22:11, The angel of the LORD called unto him out of heaven, and said, Abraham; and he adds in the close of Gen 22:12, Thou hast not withheld thy son, thine only son, from me. He is called an angel that speaks, but he still speaks in the name of God. Three things are insisted on to assoil this difficulty:

(1.) Some say that he spake, as a messenger and ambassador of God, in his name, and so assumed his titles, although he was a mere created angel; for so a legate may do, and use the name of him that sends him. But I do not see a sufficient foundation for this supposition. An ambassador, having first declared that he is sent, and from whom, may act in the name and authority of his master; but not speak as if he were the same person. But here is no such declaration made, and so no provision laid in against idolatry. For when one speaks in the name of God, not as from God, but as God, who would judge but divine honor and religious worship were due unto him? which yet are not unto angels, however gloriously sent or employed, Rev 19:10; Rev 22:9. Wherefore,

(2.) It is said that this angel doth only repeat the words of God unto Abraham, as the prophets were wont to do. And those of this mind countenance their opinion with those words used by him, Gen 22:16, , saith the LORD; the words whereby the prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, saith the LORD, are often used in the third person, to express Him unto us whom in all our duties we regard, when God himself is introduced speaking. See Gen 18:19; Zec 2:8-9. And he who called unto Abraham the second time, Gen 22:15, is the same with him who first called unto him, Gen 22:11-12; and he speaks expressly in the name of God: Thou hast not withheld thy son from me. Besides, in each place this angel is said to speak from heaven; which expresseth the glory of the person that spake. Wherever God makes use of created angels in messages unto the children of men, he sends them unto the earth; but this speaking from heaven is a description of God himself, Heb 12:25. Therefore,

(3.) By this angel no other angel is to be understood but the great Angel of the covenant, the second person of the Trinity, who thus appeared unto the fathers under the old testament. See this proved at large in our tenth Exercitation, in the first volume of our Exposition on this Epistle. He it was that spake, and sware by himself; for when a mere angel sweareth, he swears always by one greater than himself, according to the rule of our apostle in this place, Dan 12:7; Rev 10:5-6.

2. It may be inquired when God did thus swear: ; Promising he sware. He did not first promise, and afterwards confirm it with his oath. He gave his promise and oath together; or gave his promise in the way of an oath. Yet are they distinctly considered, nor is it the mere vehemency of the promise that is intended: for in the next verse the apostle calls the promise and the oath two things, that is, distinct from one another; , two acts of God. But although he hath respect principally unto that especial promise which was given with an oath, yet by the same oath were all the promises of this kind given before unto Abraham equally confirmed; whence it may be applied unto all the promises of God, as it is in the following verses. That which is directly intended is that whereof the story is expressed, Gen 22:15-18, upon his obedience in offering up his son. And this was the last time that God immediately and solemnly made promise unto him, after he had gone through all sorts of trials and temptations (whereof the Jews give ten particular instances), and had acquitted himself by faith and obedience in them all. Thus did God, in his infinite goodness and wisdom, see good to give him the utmost assurance of the accomplishment of the promise whereof in this life he was capable. And although it was an act of sovereign grace, yet had it also the nature of a reward, whence it is so expressed, Because thou hast done this thing, and hast not withheld thy son, thine only son. Of the same nature are all those assurances of divine love and grace, with the peace and joy that accompany them, which believers do receive in and upon the course of their obedience.

3. The expression of this oath may be also considered. The apostle only mentions the oath itself, with respect unto the ancient record of it, but expresseth not the formal terms of it: He sware by himself, saying. The expression of it, Gen 22:16, is ; By myself have I sworn, saith the LORD. And we may consider two things concerning the oath of God:

(1.) Why he sware;

(2.) How he swears:

(1.) For the first of these, whereas all the oaths of God are in the confirmation of his promises or his threatenings, the reason and nature of those which respect his threatenings have been declared at large on Genesis 3; and that which concerns the promises will return unto us, Gen 3:17, where it must be spoken unto.

(2.) How he swears; wherein also two things are comprised:

[1.] The manner of his swearing; and

[2.] The nature of his oath:

[1.] The manner of swearing is twofold:

1st. That which positively expresseth and engageth what is sworn by; and, idly. That wherein an imprecation or execration is implied or expressed. The first the Latins express by per, per Deum; the Greeks by and , to the same purpose; the Hebrews propose the letter unto the thing sworn by. So here, ; that is, by myself. Sometimes there is no expression to that purpose, only God affirms that he hath sworn; for he is every way his own witness: 1Sa 3:14, I have sworn unto the house of Eli. So Psa 132:11; Isa 14:24. Sometimes he expresseth some of the properties of his nature; as Psa 89:36, . Juravi per sanctitatem meam; I have sworn by my holiness. So Amo 4:2. By myself, Isa 45:23, Jer 22:5; Jer 49:13; By his right hand, and the arm of his strength, Isa 62:8; By his great name, Jer 44:26; By his soul, Jer 51:14; and By the excellency of Jacob, Amo 8:7; that is himself only; for all the holy properties of God are the same with his nature and being. For that form of an oath wherein an imprecation is used, the expression of it is always elliptical in the Hebrew tongue, whereas other languages abound with cursed and profane imprecations. And this elliptical form of expression by , si, is often used by God himself: 1Sa 3:14, I have sworn unto the house of Eli; , if the iniquity of the house of Eli be purged. Psa 89:36, I have sworn unto David by my holiness; , if I lie unto David. So also Psa 95:11; Psa 132:2-3; Isa 14:24. And this kind of expression is retained by our apostle, Heb 3:2, To whom I sware in my wrath, , If they shall enter into my rest. As also it is made use of by our Savior, Mar 8:12, , , Verily I say unto you, If a sign shall be given unto this generation. There is herein a rhetorical , where something, for honor or reverencesake, is restrained, silenced, and not uttered; as, If it be so, then let me not be trusted, believed, or obeyed.

[2.] For the nature of this oath of God, it consists in an express engagement of those holy properties whereby he is known to be God unto the accomplishment of what he promiseth or threateneth. By his being, his life, his holiness, his power, is he known to be God; and therefore by them is he said to swear, when they are all engaged unto the fulfilling of his word.

Fourthly, There is a reason added why God thus sware by himself. It was because he had none greater whereby he might swear. And this reason is built upon this maxim, that the nature of an oath consisteth in the invocation of a superior in whose power we are. For two things we design in that invocation of another:

1. A testimony to be given unto the truth we assert;

2. Vengeance or punishment of the contrary upon us. Wherefore we do ascribe two things unto him whom we invocate in an oath:

1. An absolute omnisciency, or infallible knowledge of the truth or falsehood of what we assert;

2. A sovereign power over us, whence we expect protection in case of right and truth, or punishment in case we deal falsely and treacherously. And this respect unto punishment is that alone which gives force and efficacy unto oaths among mankind. There is a principle ingrafted in the minds of men by nature, that God is the supreme rector, ruler, and judge of all men and their actions; as also, that the holiness of his nature, with his righteousness as a ruler and judge, doth require that evil and sin be punished in them who are under his government. Of his omnipotent power, also, to punish all sorts of transgressors, the highest,, greatest, and most exempt from human cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these principles, so are their oaths valid and useful, and no otherwise. And therefore it hath been provided, that men of profligate lives, who manifest that they have no regard unto God nor his government of the world, should not be admitted to give testimony by oath. And if, instead of driving all sorts of persons, the worst, the vilest of men, on slight, or light, or no occasions, unto swearing, none might be in any case admitted thereunto but such as evidence in their conversations such a regard unto the divine rule and government of the world as is required to give the least credibility unto an oath, it would be much better with human society. And that inroad which atheism hath made on the world in these latter ages, hath weakened and brought in a laxation of all the nerves and bonds of human society. These things belong unto the nature of an oath amongst men, and without them it is nothing. But wherefore, then, is God said to swear, who, as the apostle speaks, can have no greater to swear by, no superior unto whom in swearing he should have respect? It is because, as to infinite omniscience, power, and righteousness, the things respected in an oath, God is that essentially in and unto himself which he is in a way of external government unto his creatures. Wherefore, when he will condescend to give us the utmost security and assurance of any thing which our nature is capable of antecedent unto actual enjoyment, in and by the express engagement of his holiness, veracity, and immutability, he is said to swear, or to confirm his word with his oath.

The end and use of this oath of God is so fully expressed, Heb 6:17, that I must thither refer the consideration of it.

Fifthly, The event of this promise-giving and oath of God, on the part of Abraham, is declared, Heb 6:15, And so, after he had patiently endured, he obtained the promise. , and so; This was the way and manner of Gods dealing with him; and this was the way, on the other side, how he carried it towards God.And the manner of his deportment, or the way whereby he attained the end proposed, was , he patiently endured; after he had patiently endured, or rather, patiently enduring.

The word hath been spoken unto before. , longanimus, lentus, tardus ad inum; one that is not quickly provoked, not easily excited unto anger, hasty resolutions, or any distempered passion of mind. And sundry things are intimated in this word:

1. That Abraham was exposed to trials and temptations about the truth and accomplishment of this promise. If there be not difficulties, provocations, and delays in a business, it cannot be known whether a man be or no, he hath no occasion to exercise this longanimity.

2. That he was not discomposed or exasperated by them, so as to wax weary, or to fall off from a dependence on God. The apostle explains fully the meaning of this word, Rom 4:18-21 :

Against hope he believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about aft hundred years old, neither yet the deadness of Sarahs womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised he was able also to perform.

Continuing in a way of believing, as trusting to the veracity and power of God against all difficulties and oppositions, was his , or patient endurance.

3. That he abode a long season in this state and condition, waiting on God and trusting unto his power. It is not a thing quickly tried, whether a man be , one that will patiently endure, or no. It is not from his deportment under one or two trials that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just a hundred years, is here included. Wherefore this word expresseth the life and spirit of that faith of Abraham which is here proposed to the Hebrews as their example. The end of the whole was, that , compos factus est promissionis, obtinuit promissionem; he obtained or enjoyed the promise. Sundry expositors refer this obtaining of the promise to the birth of Isaac, a son by Sarah, which he so long waited for, and at length enjoyed; for this was the principal hinge whereon all other privileges of the promise did depend. But Isaac was upwards of twenty years old at that time, when the promise which the apostle had respect unto was confirmed by the oath of God. It cannot therefore be that his birth should be the thing promised. Besides, he twice informs us, Heb 11:13; Heb 11:39, that the ancient patriarchs, among whom he reckoneth Abraham as one, received not the promises. That which he there intends is their full accomplishment, in the actual exhibition of the promised Seed. It is not, therefore, a full, actual enjoyment of the thing promised that is here intended; as it would be, if it respected only the birth of Isaac. Wherefore Abrahams obtaining the promise, Was no more but his enjoyment of the mercy, benefit, and privilege of it, in every state and condition, whereof in that state and condition he was capable.

If, therefore, we take a view of the promise as it was before explained, we shall see evidently how Abraham obtained it; that is, how it was every way made good unto him, according as the nature of the thing itself would bear. For as unto his own personal blessing, whether in things typical or spiritual, he obtained or enjoyed it. As things were disposed in the type, he was blessed and multiplied, in that increase of goods and children which God gave unto him. Spiritually, he was justified in his own person, and therein actually enjoyed all the mercy and grace which by the promised Seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithal made partaker of adoption and sanctification, may well be said to have obtained the promise. And hereon dependeth eternal glory also, which our apostle testifieth that Abraham obtained. For that part of the promise, that he should be the heir of the world, and the father of all that believe, it could not be actually accomplished in his own days; wherefore therein he obtained the promise, in the assurance he had of it, with the comfort and honor which depended thereon. As a pledge of all these things, he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things, therefore, there were in the promises which could not be actually accomplished in his days; such were the birth of the blessing Seed, the numerousness and prosperity of his children according to the flesh, the coming in of a multitude of nations to be his children by faith. These things he obtained, in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their accomplishment in their proper season, Isa 60:22. And we may observe, that,

Obs. 5. Whatever difficulty and opposition may lie in the way, patient endurance in faith and obedience will infallibly bring us unto the full enjoyment of the promises.

Obs. 6. Faith gives such an interest unto believers in all the promises of God, as that they obtain even those promises, that is, the benefit and comfort of them, whose actual accomplishment in this world they do not behold.

Heb 6:16. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife.

Sixthly, The apostle in these words confirms one part of his intention, the stability of a divine promise confirmed with an oath, by a general maxim concerning the nature and use of an oath among men; and withal makes a transition into the second part of his discourse, or the application of the whole unto the use of them that believe. And therefore sundry things, an observation whereof will give us the sense and explication of them, are to be considered; as,

1. The reason why God, in his gracious condescension unto our infirmities, is pleased to confirm his promise with an oath, is introduced by the particle , for; which gives an account of what was spoken, verse 13. And the reason intended consists herein, that by the light of nature, witnessed unto by the common consent and usage of mankind, the ultimate, supreme, and most satisfactory way of giving assurance unto, or confirming what is spoken or promised, is by an oath. And the apostle argueth not merely from what men do by common consent as it were among themselves, but from what the law and order of all things, in subjection unto God, doth require. For whereas men do or ought to acknowledge his supreme rule and government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason, or testimony, or any other instrument whereof they have the use, it is necessary that an appeal be made unto God for his interposition; wherein all must acquiesce. This, therefore, being amongst men the highest assurance and ultimate determination of their thoughts, the holy God, intending the like assurance in spiritual things, confirms his promise by his oath, that we may know, from what we center in as to our own occasions, that there can be no accession of security made thereunto.

2. There is in the words the internal manner and form of swearing amongst men; they swear by a greater, a nature above them, superior unto them, in whose power and at whose disposal they are; which hath been spoken unto.

3. The use of an oath among men is declared; and therein the subject- matter of it, or what is the occasion and subject which it respects. And this is ; which we have rendered strife, contradiction between two or more. When one party avers one thing, and another another, and no evidence ariseth from the matter controverted about, nor any of its circumstances, there must of necessity be amongst them , an endless strife, and mutual contradiction; which would quickly bring all things to violence and confusion. For if, in matters of great concernment and especial interest, one man positively asserts one thing, and another another, and no evidence arise from circumstances to state aright the matter in difference, it must come to force and war, if there be no other way of bringing all parties unto an acquiescency: for he who hath peremptorily asserted his right, will not afterwards voluntarily forego it; not only because of the loss of his just claim, as he apprehends, but also of his reputation, in making an unjust claim thereunto. In such cases an oath is necessary unto the government and peace of mankind, as without which strifes must be perpetuated, or ended by force and violence. This the apostle respects when he saith, An oath amongst men is an end of strife. There is therefore required, unto a lawful oath,

(1.) A just occasion, or a strife amongst men otherwise undeterminable.

(2.) A lawful rule, or government with power to propose and to judge about the difference on the evidence thereof; or a mutual consent of persons concerned.

(3.) A solemn invocation of God, as the supreme governor of the world, for the interposition of his omniscience and power, to supply the defects and weaknesses that are in the rules and rulers of human society.

4. This brings in the end of an oath among men; and that is, to be , that is, to put bounds and limits to the contentions and mutual contradictions of men about right and truth not otherwise determinable, to make an end of their strife.

5. The way whereby this is done, is by interposing the oath ,: for the avowing of the truth, rendering it firm and stable in the minds of men which did before fluctuate about it.

If this be the nature, use, and end of an oath amongst men; if, under the conduct of natural light, they thus issue all their differences, and acquiesce therein; certainly the oath of God, wherewith his promise is confirmed, must of necessity be the most effectual means to issue all differences between him and believers, and to establish their souls in the faith of his promises, against all oppositions, difficulties, and temptations whatever, as the apostle manifests in the next verses.

As these words are applied unto, or used to illustrate the state of things between God and our souls, we may observe from them,

Obs. 7. That there is, as we are in a state of nature, a strife and difference between God and us.

Obs. 8. The promises of God are gracious proposals of the only way and means for the ending of that strife.

Obs. 9. The oath of God, interposed for the confirmation of these promises, is every way sufficient to secure believers against all objections and temptations, in all straits and trials about peace with God through Jesus Christ.

But there is that in the words, absolutely considered, which requires our further inquiry into, and confirmation of the truth therein. There is an assertion in them, that men use to swear by the greater, and thereby put an end unto strife and contentions between them. But it may yet be inquired, whether this respect matter of fact only, and declare what is the common usage among men; or whether it respect right also, and so expresseth an approbation of what they do; and moreover, whether, upon a supposition of such an approbation, this be to be extended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm, with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth. An oath in the Hebrew is called ; and there are two things observable about it: that the verb, to swear, is never used but in Niphal, a passive conjugation, . And as some think this doth intimate that we should be passive in swearing, that is, not do it unless called, at least from circumstances compelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his oath. And it is derived from , which signifies seven; because, as some think, an oath ought to be before many witnesses. But seven being the sacred, complete, or perfect number, the name of an oath may be derived from it because it is appointed to put a present end unto differences. The Greek calls it ; most probably from , as it signifies to bind or strengthen, for by an oath a man takes a bond on his soul and conscience that cannot be loosed ordinarily. And the Latin words, juro and jusjurandum, are plainly derived from jus; that is, right and law. It is an assertion for the confirmation of that which is right; and therefore loseth its nature, and becometh a mere profanation, when it is used in any other case but the confirmation of what is just and right.

And the nature of an oath consists in a solemn confirmation of what we affirm or deny, by a religious invocation of the name of God, as one that knoweth and owneth the truth which we affirm. As far as God is thus invocated in an oath, it is part of his worship, both as required by him and as ascribing glory to him; for when a man is admitted unto an oath, he is as it were so far discharged from an earthly tribunal, and by common consent betakes himself to God, as the sole judge in the case. By what particular expression this appeal unto God and invocation of him is made, is not absolutely necessary unto the nature of an oath to determine. It sufficeth that such expressions be used as are approved and received signs of such an invocation and appeal among them that are concerned in the oath: only it must be observed, that these signs themselves are natural, and not religious, unless they are approved of God himself. Where any thing pretends to be of that nature, the authority of it is diligently to be examined. And therefore that custom which is in use amongst ourselves, of laying the hand on the Book in swearing, and afterwards kissing of it, if it be any more but an outward sign which custom and common consent have authorized to signify the real taking of an oath, is not to be allowed. But in that sense, though it seems very inconvenient, it may be used until somewhat more proper and suited unto the nature of the duty may be agreed upon; which the Scripture would easily suggest unto any who had a mind to learn.

The necessary qualifications of a lawful and a solemn oath are so expressed by the prophet as nothing needs to be added to them, nothing can be taken from them: Jer 4:2, Thou shalt swear, The LORD liveth, (that is, interpose the name of the living God when thou swearest,) in truth, in judgment, and in righteousness.

1. Truth is required in it, in opposition unto falsehood and guile. Where this is otherwise, God is called to be a witness unto a lie: which is to deny his being; for he whom we serve is the God of truth, yea, truth itself essentially.

2. It must be in judgment also that we swear; not lightly, not rashly, not without a just cause, that which is so in itself, and which appears unto us so to be; or, by judgment, the contest itself, unto whose determination an oath is interposed, may be intended: Thou shalt swear in such a case only as wherein something of weight comes to be determined in judgment. Without this qualification, swearing is accompanied with irreverence and contempt of God, as though his name were to be invocated on every slight and common occasion.

3. In righteousness we must also swear; which respects the matter and end of the oath, namely, that it be right and equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice.

These things being premised, I do affirm, that where matters are in strife or controversy among men, the peace and tranquillity of human society, in general or particular, depending on the right determination of them, it is lawful for a Christian, or a believer, being lawfully called, to confirm the truth which he knows by the interposition or invocation of the name of God in an oath, with this design, to put an end unto strife. For our apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxim and principle of the law of nature, whose exercise was to be approved amongst all. And if the practice hereof had not been lawful unto them unto whom he wrote, that is, Christians who obeyed the gospel, he had exceedingly weakened all that he had designed from his discourse concerning the oath of God, by shutting it up with this instance, which could be of no force unto them, because in that which was unlawful for them to practice, or to have an experience of its efficacy. Wherefore I shall manifest these two things:

1. That a solemn oath is a part of the natural worship of God, which the light of nature leads unto; and is not only lawful, but in some cases a necessary duty unto Christians, and positively approved by God in his word.

2. That there is nothing in the Gospel that doth contradict or control this light of nature and divine institution, but there is that whereby they are confirmed:

1. For the first, we have,

(1.) The example of God himself, who, as we have seen, is said sundry times to swear, and whose oath is of signal, use unto our faith and obedience. Now, if men had not had a sense and understanding of the nature, lawfulness, and obligation from the light of nature, of an oath, this would have been of no use nor signification unto them. It is true, that God did expressly institute the rite and use of swearing in judgment among his people at the giving of the law, and gave directions about the causes, manner, and form of an oath, Deu 6:13; Deu 10:20; Exo 22:8-11; from thence the use of an oath, and consequentially of the oath of God, might be known. But the most solemn swearing of God was before the law, as in that instance which our apostle insists upon of his oath unto Abraham. The nature and force hereof could no otherwise be discovered but by the light of nature, wherein God further enlightened and instructed men by his own example.

(2.) In compliance herewith, holy men, and such as walked with God before the giving of the law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelech, Gen 21:22-24; and gave an oath unto his servant, Gen 24:3; Gen 24:9. So Jacob sware with Laban, Gen 31:53. And Joseph sware unto his father, Gen 47:31. And these had no respect unto any legal institution, so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards.

(3.) That oaths were in use and approved under the law and administration thereof, is not to be denied; and they are commended who did solemnly practice according to the command, Isa 65:16, Psa 63:11 : which of itself doth sufficiently evidence that there is no evil in the nature of it; for God did never permit, much less approve, any thing of that kind. And those who judge an oath to be unlawful under the new testament, do suppose that the Lord Christ hath taken away the principal instrument of human society, the great means of preserving peace, tranquillity and right, though in its own nature good and every way suited to the nature of God and man.

2. There is in the New Testament nothing against this practice, yea, there is much to confirm it; although, considering the foundations whereon it is built, it is sufficient that there is not any thing in the Gospel contrary unto it as it was a positive institution, nor can there be any thing in the Gospel contrary unto it as it is a dictate of the light of nature. But,

(1.) That prophecy, Isa 45:23, doth belong and is expressly applied unto believers under the new testament: I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. See Rom 14:11. This hath respect unto what God had of old prescribed, Deu 6:13, Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name. This now,saith the prophet, shall in the days of the gospel be observed throughout the world;which it could not be in case it were not lawful for Christians in any case to swear by that holy name. And that, in like manner, is a promise concerning the calling and conversion of the Gentiles under the new testament, Jer 12:16 :

And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth, (as they caused my people to swear by Baal;) then shall they be built in the midst of my people.

Now this can be no direction, no encouragement unto the converts of the Gentiles, if it be not lawful for them so to swear, if it be not their duty when lawfully called thereunto. Yea, if God promiseth that they shall swear by his name, and the gospel should forbid them so to do, where should they find rest and assurance unto their obedience?

(2.) The apostle Paul doth solemnly swear unto the truth of his own affirmations concerning himself, and his sincerity in them, Rom 9:1;2Co 1:23. It was not concerning any doctrines he taught that he did swear. They needed no confirmation by his oath, as deriving all their authority and assurance from divine revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea, presumption contrary to the truth; when yet it was of great concernment to the church to have them truly known and stated. And in this case he confirms his assertion by an oath; which wholly takes off all pretense of a general rule that an oath is unlawful under the new testament, with those who will not make the apostle a transgressor.

(3.) Had an oath been unlawful under the new testament, God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the rule and his command. But this he did in that of the angel who lifted up his hand unto heaven, and sware by him who liveth for ever and ever, Rev 10:5-6. To give a great and an approved example of that which in no case we may imitate, doth not become the wisdom of God, and his care towards his church.

Add unto all these considerations the express approbation given in this place by our apostle unto the practice of solemn swearing among men, to confirm the truth and to put an end unto strife, and the lawfulness of an oath will be found sufficiently confirmed in the New Testament as well as the Old.

There are two places in the New Testament which are usually pleaded in opposition unto this liberty and duty. The first is in the words of our Savior, Mat 5:33-37, Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven, for it is Gods throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black:

but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil: And unto these words of our Savior the apostle James hath respect, Jas 5:12,

But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay, nay; lest ye fall into condemnation.

Ans. It is evident that this place of James is derived from, and hath respect unto the words of our Savior; it being an express inculcation of his precept and direction, on the same reason. The same answer, therefore, will serve both places; which will not be difficult, from the observation of the reasons and circumstances of our Saviors discourse. And to this end we may observe,

[1.] That all things prohibited by our Savior, in that sermon to the Jews, were in themselves, and by virtue of the law of God, antecedently unlawful. Only, whereas the Pharisees, by their traditions and false interpretations of the Scripture, in a compliance with their own wickedness and covetousness, had persuaded the body of the church, and brought them into the practice of much lewdness and many sins; and by their ignorance of the true spiritual nature of the law, had led men unto an indulgence unto their internal lusts and corruptions, so they brake not forth into open practice; our Savior rends the veil of their hypocrisy, discovers the corruption of their traditions and interpretations of the law, declares the true nature of sin, and in sundry instances shows how and wherein, by these false glosses, the body of the people had been drawn into soul- ruining sins: whereby he restored the law, as the Jews speak, unto its pristine crown. Let any one of the particulars mentioned by our Savior be considered, and it will be found that it was before unlawful in itself, or declared so in the positive law of God. Was it not evil, to be angry with a brother without a cause, and to call him raca, and fool? verse 22. Was it not so, to look on a woman to lust after her? or were such unclean desires ever innocent? That, therefore, which is here prohibited by our Savior, Swear not at all, was somewhat that was even then unlawful, but practiced on the false glosses of the Pharisees upon the law. Now this was not solemn swearing, in judgment and righteousness, which we have proved before not only to have been lawful, but appointed expressly by God himself.

[2.] Our Savior expressly limiteth his precept unto our communication, Let your communication be, Yea, yea; Nay, nay, verse 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing oaths with mens ordinary communication. This blasphemous wickedness, as it was a direct violation of the third commandment, so it was frequently rebuked by the prophets. But, as other public sins, it grew and increased among the people, until their corrupt leaders, in compliance with them, began to distinguish what oaths in common communication were ]awful and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice, our Savior gives this general prohibition unto all that would be his disciples, Swear not at all, that is, in communication; which is the first design of the third commandment. And as there is nothing which more openly proclaims a contempt of Christ and his authority, among many who would be esteemed Christians, than their ordinary, customary swearing and cursing by the name of God, and other hellish imprecations which they have invented, in their daily communication; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other extreme. But it is no property of a wise man, by avoiding one extreme, to run into another.

[3.] The direction and precept of our Savior is given in direct opposition unto the corrupt glosses and interpretations of the law, introduced by tradition, and made authentic by the authority of the Pharisees. This is evident from the express antithesis in the words, Ye have heard that it hath been said by them of old time: ……but I say unto you. Now these were two.

1st. That there was no evil in an oath at any time, but only in swearing falsely. This they gathered (as they fathered their most absurd apprehensions on some pretext of Scripture) from Lev 19:12,

Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God.

From hence they concluded that Gods name was not profaned in swearing, unless a man sware falsely; that is, forsware himself. And this also they restrained principally unto promises by oaths, or vows to be performed unto God; which turned to their advantage, who had the disposal of things sacred and devoted. This they judged to comprise the whole of the prohibition in the third commandment: but most falsely, and unto the hazard of the souls of men; for not only the using or interposition of the name of God in a false matter, which is perjury, but also the using of it in vain, that is, without just cause, or reason, or call, lightly and vainly, is expressly forbidden. Herein our Savior interposeth his divine interpretation, and, in opposition unto the corrupt exposition of the Pharisees, declares that not only false swearing by the name of God, in judgment or otherwise, is forbidden in the command, but also that vain interposition of the name of God in our communication is utterly prohibited. And it is hence evident unto me, that no man ought voluntarily to take an oath, unless the matter in controversy be undeterminable without it, and the authority be lawful that requires it.

2dly. Aiming to comply with the lusts and corruptions of men (as the great artifice of all false teachers consists in the accommodation of doctrines to the blindness and prevalent sins of men), they had found out a way how they might swear, and swear on, without the guilt of perjury, did they swear never so falsely. And this was, not to swear by the name of God himself, which if they did, and sware falsely, they were perjured, but by the heavens, or by the earth, or Jerusalem, or the temple, or the altar, or their own heads; for such kind of oaths and execrations were then, as also now, in use in the ordinary communication of men. But herein also the filthy hypocrites had a farther reach, and had insinuated another pestilent opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the temple, but not by the gold of it; and by the altar, but not by the gift that was upon it, Mat 23:16-19. For from the gold offered in the temple, and the gift brought unto the altar, did advantage arise unto these covetous hypocrites; who would therefore beget a greater veneration in the minds of men towards them than to the express institutions of God themselves. In opposition unto this corruption, our Savior declares that in all these things there is a tacit respect unto God himself; and that his name is no less profaned in them than if it were expressly made use of. These are the things alone which our Savior intendeth in this prohibition; namely, the interposition of the name of God in our ordinary communication, without cause, call, warrant, or authority, when no necessity requireth us thereunto, where there is no strife otherwise not to be determined, or which by consent is to be so ended; and the usage of the names of creatures, sacred or common, in our oaths, without mentioning of the name of God. And there are two rules, in the interpretation of the Scripture, which we must in such cases always carry along with us:

[1.] That universal affirmations and negations are not always to be universally understood, but are to be limited by their occasions, circumstances, and subject-matter treated of.So, where our apostle affirms that he became all things unto all men, if you restrain not the assertion unto things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the prohibition of our Savior here to be limited unto rash and temerarious swearing, or it would be contrary to the light of nature, the appointment of God, and the good of human society.

[2.] It is a rule also of use in the interpretation of the Scripture, That where any thing is prohibited in one place, and allowed in another, that not the thing itself absolutely considered is spoken unto, but the different modes, causes, ends, and reasons of it, are intended.So here, in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us: wherefore it cannot be swearing absolutely, that is intended in either place; but rash, causeless swearing is condemned in one, and swearing in weighty causes, for just ends, with the properties of an oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three corollaries from it:

Obs. 10. That the custom of using oaths, swearing, cursing, or imprecation, in common communication, is not only an open transgression of the third commandment, which God hath threatened to revenge, but it is a practical renunciation also of all the authority of Jesus Christ, who hath so expressly interdicted it.

Obs. 11. Whereas swearing by the name of God, in truth, righteousness, and judgment, is an ordinance of God for the end of strife amongst men; perjury is justly reckoned among the worst and highest of sins, and is that which reflects the greatest dishonor on God, and tendeth to the ruin of human society.

Obs. 12. Readiness in some to swear on slight occasions, and the ordinary impositions of oaths on all sorts of persons, without a due consideration on either hand of the nature, ends, and properties of lawful swearing, are evils greatly to be lamented, and in Gods good time among Christians will be reformed.

Fuente: An Exposition of the Epistle to the Hebrews

Let Us Therefore Come

Promise to Abraham

Abraham is here used as a pattern, because he was the father of all believers. The promises God made to him of blessedness and of being made a blessing, are ours, for all the promises of God are in Christ, and are yea and amen in him. “For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise” (Heb 6:13-15).

The promises referred to here are found in Gen 22:16-17. This is the place where Gods promise was enforced with his oath. This promise to Abraham was made by Christ himself, the Angel of the Covenant, who swore by himself because he could swear by none greater (Isa 45:23). Yet, it was a promise concerning Christ, Abrahams Seed, and all Gods elect in him (Gal 3:14-16; Gal 3:29).

When the Scriptures speak of God swearing by himself, it is a display of his condescension. He condescends to our weakness, assuring us, by his oath, that his promise is good. All who are chosen of God, all who are called by his grace, all who believe on the Lord Jesus Christ, are hereby assured that all spiritual blessings are and shall be ours in Christ forever (Eph 1:3-6).

Immutable Purpose

“For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath (Heb 6:16-17).

The oath of a man is given to put an end to strife, doubts, and questions about what he has promised. How much more shall Gods oath put an end to all our doubts and questions concerning his promise of grace in Christ? The counsel of God, as the term is used here, is his everlasting purpose of grace in Christ, his purpose of grace, his eternal decree concerning the salvation of his elect (Rom 8:28-31). This is, like God himself, here declared to be a matter of absolute immutability.

Gods purpose of grace is immutable. It must be immutable, because it is the purpose and grace of the immutable God (Mal 3:6; Jas 1:17), whose wisdom is infinite, whose power is omnipotence, whose will is unalterable, whose grace is unconditional. Gods purposed and promised grace is ours immutably because it comes to us through the merits of our eternally accepted Surety. This is what the words, confirmed it by an oath, suggest. They speak of the interposition of a Mediator, Christ our Surety.

Two Immutable Things

“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 (Heb 6:18).

The two immutable things here are the decree of God and the oath of God. By the decree of his will and the oath of his covenant, knowing that it is impossible for God to lie, we find in Christ our strong consolation. Our assurance and consolation before God are not found in our feelings, experiences, personal holiness, or even in our faith, but in God our Savior, the Lord Jesus Christ. Believers are men and women who have fled for refuge unto him, like the man slayer in the Old Testament fled for refuge to one of the cities of refuge.

Even the names of the cities were typically significant and instructive (Exo 21:13; Num 35:6; Num 35:11; Num 35:14; Deu 21:2; Deu 21:9; Jos 20:1-9). — Kedesh means, “holy.” Christ is holy, both as God and man, and is our holiness before God, that holiness without which no man shall see the Lord. — Shechem means, “the shoulder.” Christ not only bore our sins in his own body on the tree, he bears and carries their persons; and the government of his church and kingdom is on his shoulders. There, on his omnipotent shoulders, we are safe and secure. — Hebron means, “fellowship.” Believers have fellowship with Christ and with the Father in him; and in him we have fellowship with one another. — Bezer means, “a fortified place.” — Christ is our stronghold, our high tower, and our place of defense. To him we run; and in him we are safe. — Ramoth means, “exaltations. Our Lord Jesus Christ is exalted at God’s right hand, and in due time he will exalt those that trust in him. — Golan means “manifested.” Christ is God manifest in the flesh. The Son of God was manifest to take away our sins and destroy the works of the devil; and he will be gloriously manifest and revealed at the last day.

The words lay hold upon are very strong. They mean to laid hold firmly, as with a death grip. When Satan would pull us off of Christ, we hold him fast. It is our faith in Christ, our hope in him that the fiend of hell would destroy. His messengers are preachers who cunningly try to get us to take refuge somewhere else.

An Anchor

“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).

Our hope is fastened within the veil. It is a nail in a sure place. It is a sure and steadfast hope. Our ship may be tossed to and fro, but it cannot be wrecked. Christ is the Pilot. The Scriptures are the compass. Gods promises are the tackling. Hope is the anchor. Faith is the cable holding it. The Holy Spirit is the Wind that drives it.

The Forerunner

“Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec” (Heb 6:20).

As the high priest in Israel entered into the holy of holies once a year, the Lord Jesus Christ, our great High Priest, has gone into the Holy Place. There he has taken possession of Heavn as our Forerunner. By the merit of his own blood he has obtained eternal redemption for us (Heb 9:12). Our great Forerunner has gone to heaven to make intercession for us (Heb 7:25; 1Jn 2:1-2) as a Priest after the order of Melchisedec. Our Lord Jesus Christ is a Priest after the order of righteousness and of peace. The order of his priesthood is an everlasting and unchangeable order.

Fuente: Discovering Christ In Selected Books of the Bible

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

Reciprocal: Gen 15:15 – in peace Gen 22:16 – General Exo 32:13 – to whom Deu 7:8 – oath Deu 26:15 – as thou Deu 28:9 – sworn 1Ch 16:16 – which he made Neh 1:5 – keepeth Psa 63:11 – sweareth Psa 89:35 – Once Psa 100:5 – and his truth Psa 110:4 – Lord Isa 49:18 – As I live Jer 32:40 – I will make Jer 44:26 – I have sworn Jer 51:14 – sworn Eze 5:11 – as I live Dan 9:27 – confirm Hos 12:4 – spake Amo 6:8 – sworn Hab 3:9 – according Luk 1:72 – perform Rom 3:3 – shall Rom 4:16 – the promise Rom 9:4 – promises Gal 3:17 – that it Gal 3:22 – that Heb 7:6 – had Heb 9:15 – promise Heb 10:14 – them 1Jo 3:20 – God Rev 10:5 – lifted

Fuente: The Treasury of Scripture Knowledge

Heb 6:13. Persistence was the outstanding characteristic of Abraham, and he manifested it because of his faith in the promises of God. Until the Christian Dispensation there was no command against taking oaths. God made use of an oath in the promise to Abraham, but it was necessary to swear by himself because He is the greatest Being in existence. In making such a personally-supported oath it was similar to the statement of a man who says, “I give you my word of honor.”

Fuente: Combined Bible Commentary

Heb 6:13. For when God made (or, had made) promise to Abraham, because (since) he could swear by none greater, he aware by himself. Made promise may be translated (as is done by De Wette and others) had made promise, with reference to previous promises, which were in substance repeated for the first time with an oath at the offering of Isaac. The only occasion on which God did swear was at Mount Moriah (Gen 22:16-18). The quotation which is made in the next verse follows neither the Hebrew nor the Septuagint exactly, but it represents the sense. Similar promises without an oath were previously given (Gen 13:16; Gen 15:5). Having made promise, He afterwards sware, may therefore be the meaning, as is rather implied in Heb 6:18; but whether the promise and the oath refer to one occasion only or to two, the sense is unchanged. God made promise, and then, because there was none greater to whom He could appeal, He pledged His own life or being to the truth of the promise. Both promise and oath were immutable; the oath did not add to the intrinsic certainty of the promise, His word being ever as good as His bond; but it gave a deeper impression of its certainty, and was fitted to remove every doubt.

Fuente: A Popular Commentary on the New Testament

The apostle having told us in general, that the saints by faith and patience do inherit the promises; instances here paticularly in Abraham, unto whom God made a promise of multiplying his seed greatly to him, and confirmed that promise by and oath; but Abraham waited long by faith and patience for the complete fulfilling of the promise; and so must we. God delights to be trusted by his people upon his word and oath; and when they do not live to see the promise of God fulfilled, they glorify him exceedingly, by dying in the faith and firm belief, that it shall be fulfilled in God’s own appointed time.

Note here, The wonderful condescension of God towards the infirmity of men, he swears, he swears by himself, he pawns and pledges his Godhead, and if he performs not what he promises and swears, is willing to forfeit it. O felices nos! quorum causa Deus jurat! O miserrimi! si nec juranti credamus. “O happy man! For whose sake God condescends to swear. O miserable man! If we doubt of God’s promise confirmed by his oath, in which he has laid down his Godhead as a stake and pawn, never to take it up again, if he fails in the least jot in the punctual performance of it.”

Fuente: Expository Notes with Practical Observations on the New Testament

The Example of Abraham

Abraham had relied on the promise of God who swore by Himself ( Gen 22:15-18 ). God had promised to greatly bless and multiply Abraham. Lightfoot points out that Abraham was seventy-five years old when the promise was first made ( Gen 12:4 ). He waited twenty-four years, to the age of ninety-nine, before he knew it would be fulfilled by the birth of a son ( Gen 17:1-21 ). One more year passed before the son of promise, Isaac, was born ( Gen 21:1-7 ). Therefore, the author of Hebrews reminds his readers that the promise was received to its fullest after Abraham had patiently endured ( Heb 6:13-15 ).

The writer says on grave and solemn occasions men have always sworn by the highest power in which they believed. An oath such as this was the end to all disagreements. This is mainly referring to a legal guarantee. For this reason, God had sworn by himself in an oath to Abraham. The promise to Abraham extends to all men of faith ( Heb 6:16-17 ).

Fuente: Gary Hampton Commentary on Selected Books

Heb 6:13-15. For when God made promise, &c. As if he had said, And it appears that this is the way to partake of mercies promised, because Abraham was obliged to exercise faith and long-suffering before he obtained the accomplishment of the promise made to him. The promise here referred to, is that which God made to Abraham after he had laid Isaac on the altar, Gen 22:16-17. For on no other occasion did God confirm any promise to Abraham with an oath. To Abraham Whose spiritual as well as natural seed you believing Hebrews are, and therefore shall partake of the same promises and blessings which were ensured to him. Because he could swear by no greater person, he sware by himself By his own sacred and divine name; saying, Surely blessing I will bless thee And all believers in thee; and multiplying I will multiply thee Both thy natural and thy spiritual seed. The apostle quotes only the first words of the oath; but his reasoning is founded on the whole; and particularly on the promise, (Gen 22:18,) And in thy seed all the nations of the earth shall be blessed. They shall be blessed by having their faith counted to them for righteousness, through thy seed, Christ. And so after he had patiently endured , after he had waited, or suffered long: he waited about thirty years before Isaac was born, after he was promised; he obtained the promise Here, by a usual figure of speech, the promise is put for the thing promised. In the birth of Isaac, Abraham obtained the beginning of the accomplishment of Gods promise concerning his numerous natural progeny. Moreover, as the birth of Isaac was brought about supernaturally by the divine power, it was both a proof and a pledge of the accomplishment of the promise concerning the birth of his numerous spiritual seed. Wherefore, in the birth of Isaac, Abraham may truly be said to have obtained the accomplishment of the promise concerning his numerous spiritual seed likewise. In any other sense, Abraham did not obtain the accomplishment of that promise.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

Heb 6:13-20. The mention of Gods promise suggests the thought that it is absolutely sure, so that we may hold to it without misgiving. When God made His promise to Abraham He sealed it by an oath. Just as in human affairs men are bound to a decision when they have passed their oath, and so called on some higher power to witness (Heb 6:16), so God swore by Himself, since He was Himself the supreme power. His gracious will was thus confirmed by the twofold bond of His oath and His promise (Heb 6:17 f.). The hope He holds out to us is our only refuge, and it is a refuge which cannot possibly fail us. It is like an anchor to which the soul can trust itself without reserve amidst all perils and changes; for it is fastened to that which is within the veili.e. it connects our earthly life with the world of eternal realities (Heb 6:19). And as the High Priest passed through the veil of the Tabernacle to represent the people before God in the holy of holies, so Jesus has entered on our behalf into that heavenly world. He is the true and eternal High Priest, for He belonged to no transient Levitical order, but to the higher order of Melchizedek.

Heb 6:19. anchor of the soul: in ancient literature the anchor is frequently employed as the emblem of hope. Our author adopts the current image, and applies it to the Christian hope of salvation.

By a skilful turn of thought the writer has come back from his long digression to his main subjectthe unique character of the priesthood of Jesus. The argument itself proceeds along the lines of an allegorical exegesis, and to our minds appears artificial, and at some points hardly intelligible. But the mode of presentation does not affect the essential truth and grandeur of the thought. The writer feels that the one aim of all religion is to give men access to God, and that Christianity is the highest religion because it alone has adequately achieved this aim. Christ is the true High Priest, through whom we can draw near to God, and His priesthood is different in kind from that of mere ritual religions. It has nothing to do with descent from a given stock or performance of certain functions, but is inherent in His own personality. And as He is a priest of a new and higher order, so He exercises a ministry which effects in very truth what the ancient forms of worship could only suggest in symbol.

Fuente: Peake’s Commentary on the Bible

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.

Fuente: Geneva Bible Notes

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 Heb 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.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The writer offered Abraham as an encouraging and supreme example of one who continued strong in faith and patience.

"There is in Hebrews a sustained interest in Abraham (Heb 2:16; Heb 6:13-15; Heb 7:4-5; Heb 11:8-19). The appeal to Abraham as a prototype of faithful endurance in Heb 6:13-15 gives specific content to the exhortation in Heb 6:12." [Note: Lane, p. 150.]

The promise to which the writer referred was the one God gave Abraham after he had obeyed God by offering up Isaac (cf. Jas 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 though perseverance would result in tragedy. Having patiently waited and remained steadfast in the face of trying circumstances, Abraham qualified to receive everything God wanted to give him (cf. Col 1:11; Heb 12:1-3; Heb 12:7; Jas 5:11).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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