Exegetical and Hermeneutical Commentary of Hebrews 6:18
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:
18. by two immutable things ] Namely, by the oath and by the word of God. The Targums for “By Myself” have “By My Word have I sworn.”
in which it was impossible for God to lie ] St Clement of Rome says “ Nothing is impossible to God, except to lie” ( Ep. ad Cor. 27). “God that cannot lie” (Tit 1:2. Comp. Num 23:19).
consolation ] Rather, “encouragement.”
who have fled for refuge ] As into one of the refuge-cities of old. Num 35:11.
to lay hold upon the hope set before us ] “The hope” is here (by a figure called metonymy) used for “ the object of hope set before us as a prize” (comp. Heb 10:23); “the hope which is laid up for us in heaven,” Col 1:5.
Fuente: The Cambridge Bible for Schools and Colleges
That by two immutable things – What the two immutable things here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to two oaths – the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchizedek; Psa 110:4; Heb 5:6, Heb 5:10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that this Son should be High Priest forever. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same – that arising from an oath. However numerous the oaths might be, still it would be security of the same kind, and if one of them were broken no certainty could be derived from the other. On the supposition, however, that he refers to the promise and the oath, there would be two kinds of assurance of different kinds. On the supposition that the promise was disregarded – if such a supposition may be made still there would be the security of the oath – and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the promise and to the oath of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable, and when his word and oath are once passed, what he promises is secure.
In which it was impossible for God to lie – That is, it would be contrary to his nature; it is not for a moment to be supposed; compare Tit 1:2, God – that cannot lie. The impossibility is a moral impossibility, and the use of the word here explains the sense in which the words impossible, cannot, etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth; such his holiness of character, that he could not speak falsely.
We might have a strong consolation – The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has promised eternal life to his people, and that He cannot prove false to his word; Tit 1:2.
Who have fled for refuge – Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we guilty and deserving of death have fled to the hopes of the gospel in the Redeemer.
To lay hold upon – To seize and hold fast – as one does an altar when he is pursued by the avenger of blood.
The hope set before us – The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, see the notes on Eph 2:12.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. That by two immutable things] The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Ex 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. “What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever.”
This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation.
We might have a strong consolation] There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbour unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place.
It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God’s oath, take his promise; credit what he hath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That by two immutable things: another end of the Mediators oath is here added, Gods oath and a promise spoken to before, which are firm and stedfast to eternity; heaven and earth may pass away, but they cannot.
In which it was impossible for God to lie, i.e. to cease to be himself, for essential truth to become a lie is impossible, it is utterly inconsistent with his nature. He is incapable to deceive, or speak against his mind, Num 23:19; 1Sa 15:29; Psa 89:35; Tit 1:2; and it is as impossible for him to violate his promise or oath.
We might have a strong consolation; such as will vanquish all doubts, fears, jealousies, sorrows, distractions, putting the heart into a quiet, peaceful, settled frame, and stablishing it in it, whatsoever temptations, trials, or persecutions it may meet with from without or within to perplex it.
Who have fled for refuge to lay hold upon the hope set before us: but it is the heart of a persevering believer, not of common professors, which is so strongly settled and comforted by them; such who flee to take hold of them; having cleared their right to them, and possessing their souls of them by faith, so to hold fast, as who would no more leave, than Joab would the horns of the altar, being a far greater security than it, or any city of refuge whatsoever; retreating to, and keeping in, this strong hold, nothing can interrupt their comfort. or hurt them, Job 13:15,16; Pr 18:10.
The hope set before them is that eternal, good, and blessed state which is reserved in heaven for believers, the object of their hope set out to their view and prosecution as a prize in the promise, 1Pe 1:3,4; by a metonymy of the effect for the cause, hope and good hoped for are joined together for our pursuit.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. immutableTranslate, as inHeb 6:17, “unchangeable.”
impossible . . . to lie“everto lie”; this is the force of the Greek aorist [ALFORD].His not being able to deny Himself is a proof, not of weakness, butof strength incomparable.
consolationunderdoubts and fears, and so “encouragement,” literally,”exhortation.”
fled for refugeas iffrom a shipwreck; or, as one fleeing to one of the six cities ofrefuge. Kadesh, that is, holy, implies the holiness of Jesus,our Refuge. Shechem, that is, shoulder, the government is uponhis shoulder (Isa 9:6). Hebron,that is, fellowship, believers are called into the fellowshipof Christ. Bezer, that is, a fortress, Christ is so to all whotrust in Him. Ramoth, that is, high, for Him hath God exaltedwith His right hand (Ac 5:31).Golan, that is, joy, for in Him all the saints are justifiedand shall glory.
lay hold upon the hopethatis, the object of our hope, as upon a preservative from sinking.
set before usas aprize for which we strive; a new image, namely, the race course(Heb 12:1; Heb 12:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
That by two immutable things,…. God’s counsel and oath, which never change and alter, and from which he never varies:
in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Tit 1:2
we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have
strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God’s counsel and oath:
who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Jos 20:7 and the situation of them, according to the Jews s, was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies “holy”, as Christ is, both as God and man, and is made sanctification to his people; Shechem is “the shoulder”, and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted “fellowship”, and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a “fortified place”; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies “exaltations”; and may fitly be applied to Christ, who is exalted at God’s right hand, and who will exalt those that trust in him in due time: Golan may be translated “manifested”; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, , “refuge, refuge”; nor was the road to be less in breadth than thirty two cubits t; and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew u makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added w. There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now “fleeing” to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:
to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God’s right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.
s T. Bab. Maccot, fol. 9. 2. t T. Hieros. Maccot, fol. 31. 4. Bemidbar Rabba, sect. 23. fol. 232, 3. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 5. Moses Kotsensis Mitzvot Torah, pr. Affirm, 76, Bartenora in Misn. Maccot, c. 2. sect. 6. u De profugis, p. 464. w T. Hieros. Maccot, fol. 32. 1. Maimon. ut supra, (Hilchot Rotzeach, c. 8.) sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
By two immutable things ( ). See verse 17. God’s promise and God’s oath, both unchangeable.
In which it is impossible for God to lie ( ). Put this “impossibility” by that in verses 4-6.
Theon is accusative of general reference with , first aorist middle infinitive of .
That we may have ( ). Purpose clause with and the present active subjunctive of , “that we may keep on having.”
Strong consolation ( ). “Strong encouragement” by those two immutable things.
Who have fled for refuge ( ). Articular effective second aorist active participle of , old verb, in N.T. only here and Ac 14:6. The word occurs for fleeing to the cities of refuge (Deut 4:42; Deut 19:5; Josh 20:9).
To lay hold of (). First aorist active (single act) infinitive of in contrast with present tense in 4:14 (hold fast).
Set before us (). Placed before us as the goal. See this same participle used with the “joy” () set before Jesus (12:2).
Fuente: Robertson’s Word Pictures in the New Testament
Two immutable things [ ] . His word and his oath.
Strong consolation [ ] . jIscirov strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luk 6:24; 1Co 14:3.
Who have fled for refuge [ ] . Only here and Act 14:6. The compound verb is well rendered by A. V., since, as distinguished from the simple feugein to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt 4:23, where, speaking of the barbarous tribe of the Iyrcae, he says, “Whoever flees [] and betakes himself for refuge [] to them, receives wrong from no one.” So Xen., Hellen. 1, 6, 16 “Conon fled [] in swift vessels, and betakes himself for refuge [] to Mitylene.”
To lay hold upon the hope set before us [ ] . For krathsai to lay fast hold, see on Mr 7:3; Act 3:11; Col 2:19. Prokeimenhv lying before or set before; destined or appointed. Mostly in Hebrews. Comp. 2Co 8:12; Jude 1:7. 198
Fuente: Vincent’s Word Studies in the New Testament
1) “That by two immutable things,” (hina dia duo pragmaton ametatheton) “In order that through media of two (a duo of) unchangeable things,” unalterable things 1st, his promise, and 2nd, his oath, 1Pe 1:25; His word endures unchangeable forever, Heb 7:21.
2) “In which it was impossible for God to lie,” (en ois adunaton pseusasthai theon) “in which (it was) not possible (for) God to be a liar,” to lie, Num 23:19; 1Sa 15:29; Tit 1:2.
3) “We might have a strong consolation,” (ischuran paraklesinechomen)”We may have, or hold, or possess a strong consolation,” basis for encouragement to meet all life’s troubles, 2Th 2:16-17.
4) “Who have fled for refuge,” (hoi kataphugontes) “The ones (of us) having fled for refuge,” to the Rock Christ Jesus, the better priest, Psa 46:1; Psa 62:6-8; Heb 13:5-6. He is the true believers refuge till the storms of life are over, 1Co 10:13; Php_4:19.
5) “To lay hold upon the hope set before us,” (kratesai tes prokeimenes elpidos) “To lay hold of the hope set out before us,” in view and in reach of us, even Jesus Christ, Heb 12:1; Rom 15:13; He is both “Christ in you the hope of glory,” and that coming Blessed Hope one, Tit 2:13; Col 1:27.
Fuente: Garner-Howes Baptist Commentary
18. That by two immutable things, etc. What God says as well as what he swears is immutable. (Psa 12:6; Num 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,
“
God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Num 23:19.)
The word of God, then, is a sure truth, and in itself authoritative, ( αὐτόπιστος selfworthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath. (106)
Who have fled for refuge, etc. By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he adds the hope set before us, he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it is set before us. But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’” (107) (Deu 30:12; Rom 10:6.)
But there is a metonymy in the word hope, for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who take hope here for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the word laying hold, as well as by hope, he denotes firmness.
(106) The “two immutable things,” says most, are the promise and the oath. But some of late, such as Stuart, have disputed this interpretation; and they hold that they are two oaths, — the first was made to Abraham respecting a Son (the Messiah) in whom all nations should be blessed; and the second refers to Christ’s priesthood, recorded in Psa 110:4. This is the clearly to go out of the passage for its interpretation. The case of the fathers, and especially Abraham, in verses 12, 13, 14 and 15, was introduced for the sake of illustration. And having mentioned God’s oath with regard to Abraham, he proceeds in verse 16 to state the use of an oath among men, and evidently reverting to the promise of eternal life implied in “the hope” mentioned in verse 11, he says that God confirmed that promise, called here God’s “counsel,” by an oath; and the oath specially referred to seems to have been that respecting the priesthood of his Son, more than once mentioned before and at the end of this chapter; for upon his priesthood in an especial manner depended the promise of eternal life. The “counsel” of God means his revealed counsel or gracious purpose, his promise of eternal life to those who believe. In establishing a priesthood by an oath, he confirmed this promise, for its accomplishment depended on that priesthood. To call two oaths two immutable things is nothing so apposite as to call so the promise and the oath by which the priesthood was established. — Ed.
(107) The “strong consolation” is rendered by Theophylact “strong encouragement;” nor is it unsuitable here. The influence of the “two immutable things” was no other than to give strong encouragement to those who believed: the tendency was to confirm them in the faith. Stuart gives it the meaning of “persuasion,” and renders the passage thus, “So that by two immutable things, concerning which is impossible for God to lie, we, who have sought for refuge, might be strongly persuaded to hold fast the hope that is set before us.” The great objection to this is the separation of “fleeing” from the latter part of the sentence, which I find is done by none; and to seek for refuge, or to flee for refuge, is not the meaning of καταφυγόντες, but merely to flee; and to construe it by itself gives no meaning. We are hence under the necessity of construing it with what follows, “That we might have a strong consolation (or encouragement) who have fled to lay hold on the hope set before us.” So Beza substantially, and Doddridge, and Macknight. — Ed
Fuente: Calvin’s Complete Commentary
(18) Two immutable things.The promise and the oath.
Consolation.Rather, encouragement. For us, rather than for Abraham alone, was the encouragement designed; for us, who (as men in danger of their lives flee to the sanctuary) fled for refuge to lay hold upon the hope set before us in the promise. Up to this point we read of what God has done; here of what must be done by man. The laying hold expresses the faith, and implies the patient waiting (Heb. 6:12); by it we become true heirs of the promise (Heb. 6:17).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
18. Two immutable things His partyship and his mediatorship; his position as promiser and as juror.
Impossible for God to lie The whole foundation of the persevering believer’s hope of glory is the absolutely bound veracity of God. We
who have fled for refuge ‘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.’
And this is guaranteed by two immutable things, two totally unchangeable things by their very nature, in which it is impossible for God to lie. This may be seen as referring to, firstly His solemn promise to Abraham, and secondly His solemn oath. Having such a solid basis for believing God we who have fled for refuge to the hope set before us, may have a strong encouragement to be steadfast, because they were made to us.
Alternately we may see the two immutable things as the two oaths in mind in the whole passage, the oath concerning Abraham and his seed and the oath concerning the appointment of the Davidic house as High Priest according to the order of Melchizedek, which is mentioned in Psa 110:4, the verse partly cited in Heb 5:6 (see Heb 7:20-22 where this oath is emphasised). They thus see the writer as declaring that in accordance with God’s oath to Abraham, and in accordance with God’s oath to the Davidic house, which includes the Messiah, God will secure Abraham’s chosen spiritual descendants for ever and will protect them through the God-appointed High Priest, appointed by firm oath (see Heb 6:20).
‘We who have fled for refuge.’ We who have thereby entered into His rest by fleeing from sin and disobedience and unbelief, and all the constraints of the world and of Satan, and all that would destroy us, in order to seize the hope set before us. There may well be in mind here the desperate fleeing to the cities of refuge of accidental menslayers seeking to escape from the avengers of blood (Num 35:9-34), or of sailors fleeing for refuge to a harbour from a great storm, where they can safely drop anchor.
‘To lay hold of the hope set before us.’ This hope is the hope of eternal life (Tit 1:2), the hope of final salvation (1Th 5:8). But finally it is hope in Christ.
Heb 6:18. That by two immutable things, “Namely, a promise and an oath, in each of which it is impossible for God to lie, we might have strong consolation, even we who in humble obedience to the gracious designs of his gospel, have fled for refuge to lay hold on the hope laid before us, the noble prize which that gospel proposes as the great object of our ambition and pursuit.” Dr. Heylin observes, that the word , rendered consolation, signifies incitement, and he observes, that the words in the next clause are figurative, yet clear, and highly instructive to those whom they concern; namely, they who have renounced the world, and its vain interests, and place all their happiness in being totally conformed to the will of God. The hope that this will one day be accomplished in them, is the refuge to which they necessarily fly: for withouthope the mind can have no rest; and these persons having withdrawn their hopes from secular interests, the hope of salvation (that is, conformity to the divine will,) is their only refuge. A firm adherence to this hope keeps them steadfast in the boisterous sea of temptations wherewith they are agitated; for so the metaphor is continued in the next verse: which hope we have as an anchor of the soul, both sure and steadfast, &c.
Heb 6:18 . Indication of purpose to , Heb 6:17 , and consequently parallel to the participial clause there, . . . , but no mere repetition of the same, since the divine purpose, which was there presented purely objectively in relation to Christians, is now subjectively turned in relation to them.
] by virtue of two unalterable facts , namely, by virtue of the promise and the oath. Against the connection (comp. Heb 6:13 ; Heb 6:17 ) Reuss: l’une de ces choses c’est la parole vanglique apporte par Christ, l’autre le serment typique donn Abraham.
] See Winer, Gramm. , 7 Aufl. p. 63; Buttmann, Gramm. des neutest. Sprachgebr . p. 25.
] in which ( i.e. in connection with their fulfilment) it is impossible that God should have lied (deceived). For God is faithful. His bare word is trustworthy; how much more thus when He confirms it by an oath! To supply a to (Heinrichs) is inadmissible.
] not “consolation” (Vulgate, Luther, Calvin, Jac. Cappellus, Piscator, Schlichting, Grotius, Owen, Bhme, Ebrard, Bloomfield, Bisping, and the majority), but, as the hortatory tendency of our whole section requires: encouragement (Oecumenius, Theophylact, Estius, Semler, Carpzov, Stuart, Bleek, Tholuck, de Wette, Delitzsch, Alford, Conybeare, Maier, Moll, Kurtz, and others).
Upon , not upon (Primasius, Erasmus, Beza, Schlichting, Grotius, Akersloot, Wolf, Carpzov, Abresch, Schulz, Bhme, Kuinoel, Klee, de Wette, Ebrard, Bloomfield, Bisping, Delitzsch, Riehm ( Lehrbegr. des Hebrerbr . p. 749), Alford, Moll, Kurtz, Ewald, M‘Caul, and many others), does depend; so that is to be taken, with Oecumenius, Camerarius, Cameron, Seb. Schmidt, Heinrichs, Bleek, Maier, Hofmann, and others, absolutely .
] those who have fled , with the subordinate notion of having found refuge, thus the sheltered, saved ones . As regards the sense, the expression is to be thus filled up: we who have fled out of the sinful world, and have fled to God. As an analogon is compared (Act 2:47 , al .).
] to hold fast (Luther, Schulz, Stuart, Bleek, Conybeare, Maier, Moll, Hofmann, and others) to the hope lying in readiness . To interpret as “to lay hold” (Wolf, Tholuck, de Wette, Alford, Kurtz, Ewald, al .), with a right combining with , is forbidden by the connection; comp. Heb 6:11 , according to which the readers already possess the , but not as yet any thereof; comp. further the , Heb 6:12 , and , Heb 6:15 .
is not the same thing as , “to the hope of the blessings of salvation which lie before us, which await us” (Bleek, de Wette, Tholuck, Maier), in such wise that a mingling of the objective notion of with the subjective notion thereof would have to be assumed. Still less are we at liberty, with Grotius, Seb. Schmidt, Wittich, Peirce, Limborch, Heinrichs, Bhme, Kuinoel, Klee, Bloomfield, Alford, Hofmann, and others, to interpret in itself alone as “res sperata” (comp. Col 1:5 ). On the contrary, Heb 6:19 points to the Christian hope in the subjective sense. As , however, lying at hand , or existing in readiness, this is characterized, since it is already infused into the Christians, has already been communicated to them as a blessing for possession, with their reception of Christianity.
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:
Ver. 18. We might have strong ] Such as swalloweth up all worldly griefs, as Moses’ serpent did the sorcerers’ serpents, or as the fire doth the fuel. The sacraments are God’s visible oaths unto us; he taketh, as it were, the body and blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchase of Christ’s passion. Should not therefore the joy of the Lord be our strength? Neh 8:10 . The comforts of philosophy are (as Plato hath it, as Socrates found it when he was to die), that is, toys and trifles. Nescio quomodo imbecillior est medicina quam morbus, saith Cicero, the disease is too hard for the medicine. But the consolations of God are strong in themselves, and should not be small with us, Job 15:11 .
To lay hold upon the hope, &c. ] Gr. , to lay hold by main force, and so to hold as not to lose our hold, when the devil would pull it from us. It is our faith that he fights against, our hope that he would shred us off. Look to it.
18 .] that by means of two ( is here undeclinable, but not, as Delitzsch states, always in N. T. We have in ch. Heb 10:28 ; Mat 6:24 ; Mat 22:40 ; Act 12:6 al.) unchangeable things ( ; , . Chrys., Thl.: . , Thdrt. Similarly c., Schol. Matth., Primas., Erasm., Calov., Beza, Schlichting, and almost all recent expositors. Primasius mentions an idea that one is the promise accompanied by the oath, the other the completion of the promise. Stuart thinks that the two oaths are meant, that to Abraham, and that to Christ by which He is constituted a priest after the order of Melchisedek, and refers to Storr as agreeing in substance with him. But this cannot be the meaning. For the Writer is not recounting God’s promises made by oath, on which our Christian hope is founded: for thus he might say not two but many (e. g. “The Lord hath sworn unto David and will not repent: Of the fruit of thy body will I set upon thy seat”): but he is impressing on us the strength of that method of assurance which God has been pleased to give us, in that He has not only promised (in both cases in question) but also confirmed it by an oath), in which (“qu quum adsint,” as Bhme in Bl.: bei denen : much as above [as the material of the lie, if it were possible]) it is impossible for God ever (this force is given by the aor. which distributes the proposition into separate incidents) to lie (in each and either of them, it is out of all question that falsehood should be suspected in Him. The stress is on , not on ) we may have strong encouragement (see below), who have fled for refuge to lay hold on the hope set before us (so (except “ consolation ” for ‘ encouragement ’) E. V. and in my opinion rightly. The construction, and with it the meaning of , is much controverted. The above view is that of Primas., Erasm., Beza, Schlicht., Grot., Wolf, Schulz, Bhme, Kuinoel, De Wette, Ebrard, Bisping, Tholuck, Delitzsch, and many others. On the other hand c. ( . ), Thl. ( . . ; . . .), (Chrys. gives no exposition), Camerarius, Camero, Seb. Schmidt, Heinrichs, Bleek, Lnem., Conybeare, Stuart, al. make dependent on , which they render “ exhortation ,” “ encouragement .” This necessitates making absolute, “ we who have fled for refuge :” but from what, or to what? There is nothing in the context here, which could lead to this absolute use of such an expression. But if it be joined with , the idea of flying to an asylum is at once given, and the figure easily and naturally introduced. Besides which, had , meaning ‘exhortation’ or ‘encouragement,’ been followed by a verb, ‘ to hold fast ,’ this could hardly have been expressed by an aorist: being an abiding condition, it must be present . Whereas now, we have fled to refuge in order to lay hold of the whole Christian state in one act, which justifies the aorist. As regards the separate words, need not mean “ consolation ,” but may here also be taken in the same sense as in the other two passages of our Epistle (reff.), viz. ‘ encouragement ’ or ‘exhortation,’ without an infinitive following. Of these, the former is that which best bears absolute use in English, and I have therefore adopted it. (see reff. and Jer 27:5 ( Jer 50:5 ); Ps. 142:9) is generally used in the sense of flying for refuge : so Herod. ii. 113, of Paris, when shipwrecked in Egypt, and a suppliant in the temple of Hercules: vi. 75, of the Argives who had fled for sanctuary to the temple of Argos. See especially Raphel’s note here. For , see on ref.: where observe the present, giving the sense ‘hold fast.’ is not an easy expression. The verb is often used of a prize proposed for a contest, giving the sense of coram , as in ‘propono:’ so Herod. ix. 101, , and in numerous examples in Bl. from Xen., Polyb., lian, Jos., Philo. So in ch. Heb 12:2 , . Hence it seems most natural to take here objectively, or very nearly so; hope, as embodying the thing hoped for. And especially is this so, when we compare Col 1:5 , , and Tit 2:13 , . Those who take for “ to hold fast ,” are obliged here to regard as equivalent to : so Bleek: which is very forced: or, as Lnem., to regard itself as a subjective quality made objective, which, as a privilege or a possession, is ready for and proposed to us in the Christian covenant. Calvin gives a curious explanation: “In vocabulo spei est metonymia: effectus enim pro causa accipitur: nam ego promissionem intelligo cui spes nostra innititur”):
Heb 6:18 . The motive of this procedure on God’s part has already been indicated in , but now it is more fully declared. “that by two immutable things in which it is impossible for God to lie, we may have a strong encouragement, who fled for refuge to hold fast the hope set before us”. The two immutable things are God’s promise and His oath. It is impossible for God to break His promise, impossible also for him to falsify His oath. Both of these were given that even weak men might have strong encouragement. The emphasis is on , no ordinary encouragement. Interpreters are divided as to the construction of , cumenius, Bleek, Lnemann, and others maintaining its dependence on , encouragement to hold fast the hope; while others, as Beza, Tholuck, Delitzsch, Weiss, construe it with as in A.V. “who have fled for refuge to lay hold upon the hope”. If this latter construction be not adopted, . is left undefined and must be taken in an absolute sense, which is unwarranted. It is the word used in the LXX (Deu 4:42 ; Deu 19:5 ; Jos 20:9 ) for fleeing from the avenger to the asylum of the cities of refuge. So here Christians are represented as fleeing from the threatened danger and laying hold of that which promises safety. (aor. of single act) must therefore be rendered “to lay hold of” and not, as in Heb 4:14 , “hold fast”. The former meaning is much more frequent than the latter. , the hope, that is, the object of hope is set before us as the city of refuge was set before the refugee and it is laid hold of by the hope it excites. . is used of any object of ambition, “de praemiis laborum ac certaminum” (Wetstein, with examples). Cf. Col 1:5 , .
two, &c. i.e. God’s promise and God’s oath.
was = is.
might = may.
consolation. Greek. paraklesis. See Act 4:36 and App-134.
have. Omit.
fled, &c. Greek. katapheugo. Only here and Act 14:6.
set before. Greek. prokeimai. See 2Co 8:12.
18.] that by means of two ( is here undeclinable, but not, as Delitzsch states, always in N. T. We have in ch. Heb 10:28; Mat 6:24; Mat 22:40; Act 12:6 al.) unchangeable things ( ; , . Chrys., Thl.: . , Thdrt. Similarly c., Schol. Matth., Primas., Erasm., Calov., Beza, Schlichting, and almost all recent expositors. Primasius mentions an idea that one is the promise accompanied by the oath, the other the completion of the promise. Stuart thinks that the two oaths are meant, that to Abraham, and that to Christ by which He is constituted a priest after the order of Melchisedek, and refers to Storr as agreeing in substance with him. But this cannot be the meaning. For the Writer is not recounting Gods promises made by oath, on which our Christian hope is founded: for thus he might say not two but many (e. g. The Lord hath sworn unto David and will not repent: Of the fruit of thy body will I set upon thy seat): but he is impressing on us the strength of that method of assurance which God has been pleased to give us, in that He has not only promised (in both cases in question) but also confirmed it by an oath), in which (qu quum adsint, as Bhme in Bl.: bei denen: much as above [as the material of the lie, if it were possible]) it is impossible for God ever (this force is given by the aor. which distributes the proposition into separate incidents) to lie (in each and either of them, it is out of all question that falsehood should be suspected in Him. The stress is on , not on ) we may have strong encouragement (see below), who have fled for refuge to lay hold on the hope set before us (so (except consolation for encouragement) E. V. and in my opinion rightly. The construction, and with it the meaning of , is much controverted. The above view is that of Primas., Erasm., Beza, Schlicht., Grot., Wolf, Schulz, Bhme, Kuinoel, De Wette, Ebrard, Bisping, Tholuck, Delitzsch, and many others. On the other hand c. ( . ), Thl. ( . . ; …), (Chrys. gives no exposition), Camerarius, Camero, Seb. Schmidt, Heinrichs, Bleek, Lnem., Conybeare, Stuart, al. make dependent on , which they render exhortation, encouragement. This necessitates making absolute, we who have fled for refuge: but from what, or to what? There is nothing in the context here, which could lead to this absolute use of such an expression. But if it be joined with , the idea of flying to an asylum is at once given, and the figure easily and naturally introduced. Besides which, had , meaning exhortation or encouragement, been followed by a verb, to hold fast, this could hardly have been expressed by an aorist: being an abiding condition, it must be present. Whereas now, we have fled to refuge in order to lay hold of-the whole Christian state in one act, which justifies the aorist. As regards the separate words, need not mean consolation, but may here also be taken in the same sense as in the other two passages of our Epistle (reff.), viz. encouragement or exhortation, without an infinitive following. Of these, the former is that which best bears absolute use in English, and I have therefore adopted it. (see reff. and Jer 27:5 (Jer 50:5); Ps. 142:9) is generally used in the sense of flying for refuge: so Herod. ii. 113, of Paris, when shipwrecked in Egypt, and a suppliant in the temple of Hercules: vi. 75, of the Argives who had fled for sanctuary to the temple of Argos. See especially Raphels note here. For , see on ref.: where observe the present, giving the sense hold fast. is not an easy expression. The verb is often used of a prize proposed for a contest,- giving the sense of coram, as in propono: so Herod. ix. 101, , and in numerous examples in Bl. from Xen., Polyb., lian, Jos., Philo. So in ch. Heb 12:2, . Hence it seems most natural to take here objectively, or very nearly so;-hope, as embodying the thing hoped for. And especially is this so, when we compare Col 1:5, , and Tit 2:13, . Those who take for to hold fast, are obliged here to regard as equivalent to : so Bleek: which is very forced: or, as Lnem., to regard itself as a subjective quality made objective, which, as a privilege or a possession, is ready for and proposed to us in the Christian covenant. Calvin gives a curious explanation: In vocabulo spei est metonymia: effectus enim pro causa accipitur: nam ego promissionem intelligo cui spes nostra innititur):
Heb 6:18. , two) The one the promise, the other the oath.- , in which) This refers to , two.-, strong) So as that it may swallow up all strife (contradiction) arising from distrust. , firm, stedfast, follows, ver, 19. Both words are joined, ch. Heb 9:17. implies that strength by which a man is able to inflict hard blows on his enemy: , that firmness by which he does not allow himself to be moved from the position which he occupies.- , who have fled for refuge) as from a shipwreck: , an anchor, follows.-) set before us. The same word occurs, ch. Heb 12:1-2.
two: Heb 3:11, Heb 7:21, Psa 110:4, Mat 24:35
impossible: Num 23:19, 1Sa 15:29, Rom 3:4, 2Ti 2:13, Tit 1:2, 1Jo 1:10, 1Jo 5:10
we might: Isa 51:12, Isa 66:10-13, Luk 2:25, Rom 15:5, 2Co 1:5-7, Phi 2:1, 2Th 2:16, 2Th 2:17
who: Heb 11:7, Gen 19:22, Num 35:11-15, Jos 20:3, Psa 46:1, Psa 62:8, Isa 32:1, Isa 32:2, Zec 9:12, Mat 3:7, 2Co 5:18-21, 1Th 1:10
lay: 1Ki 2:28, Pro 3:18, Pro 4:13, Isa 27:5, Isa 56:4, Isa 64:7, 1Ti 6:12
the hope: Col 1:5, Col 1:23, Col 1:27, 1Ti 1:1
set: Heb 12:1, Heb 12:2, Rom 3:25
Reciprocal: Gen 6:6 – repented Gen 7:7 – General Exo 27:2 – horns of it upon the four corners thereof Num 10:29 – for the Lord Num 35:6 – six cities for refuge Deu 4:42 – General Deu 7:9 – the faithful Deu 19:2 – separate three cities Deu 32:40 – General Jos 20:2 – Appoint Jos 20:4 – that he may Jos 21:45 – General 1Ki 17:6 – the ravens 2Ki 7:7 – and fled for their life 1Ch 17:26 – thou art God Neh 9:8 – righteous Est 8:8 – may no man reverse Psa 9:9 – The Lord Psa 14:6 – Lord Psa 19:7 – sure Psa 31:5 – God Psa 33:18 – hope Psa 36:5 – faithfulness Psa 56:10 – General Psa 57:10 – truth Psa 61:4 – trust Psa 89:2 – faithfulness Psa 89:33 – fail Psa 91:4 – his truth Psa 93:5 – Thy Psa 130:5 – and in his Psa 132:11 – sworn Psa 143:9 – flee unto thee Psa 146:6 – keepeth truth Pro 2:19 – take Pro 19:21 – nevertheless Pro 22:3 – prudent Pro 27:12 – General Isa 4:6 – tabernacle Isa 25:1 – thy counsels Isa 40:1 – comfort Isa 65:16 – in the God Jer 26:4 – which Jer 33:6 – and will Jer 44:26 – I have sworn Jer 48:6 – Flee Lam 3:23 – great Dan 6:26 – and stedfast Mal 3:6 – I change not Mar 14:36 – all Luk 1:20 – which Luk 3:7 – to flee Joh 7:28 – is true Joh 16:22 – and your Rom 5:2 – and rejoice Rom 5:5 – hope Rom 8:24 – saved Rom 9:6 – as though 1Co 1:9 – God 1Co 10:13 – but Eph 2:12 – having Eph 4:4 – as Eph 6:16 – the shield Phi 3:9 – be 1Th 1:5 – in much 1Th 5:24 – Faithful 2Ti 2:19 – standeth Tit 2:13 – blessed Heb 6:11 – of hope Heb 6:17 – the immutability Heb 7:19 – a better Heb 10:23 – for Heb 11:1 – hoped 1Pe 1:3 – unto 1Pe 3:15 – the hope 1Jo 3:3 – every 1Jo 5:9 – we
Heb 6:18. The two immutable (unchangeable) things were the promise and the oath of God. It was impossible for God to lie concerning either the promise or the oath, and hence by applying both for the sake of the heirs, it gave them the more abundant evidence. As a further result, the heirs of that promise (meaning all who believe in Christ as the seed of Abraham that was promised) have a strong consolation for the future, because that is the direction toward which hope must look. Fled for refuge. This phrase is based on a provision under the Mosaic system whereby persons accused of crime (whether guilty or not) could “flee” to a place called a city of refuge. (See Numbers 35.) Today men are all under accusation, justly, of being sinners and in danger of punishment at the hands of the avenger of sins. But a city of refuge (the church) has been built and those who will hasten (flee) to enter this institution may be saved from their past sins. And if they will remain in that city as faithful citizens, they have the promise of salvation in the world to come.
Heb 6:18. That by means of two immutable things, two distinct acts, things really done. Most understand by these two things the promise and the oath to Abraham; but the immutability He is said to show by the oath (Heb 6:17); though no doubt He was also immutable in His promise, That quality, however, was not so clearly shown to our apprehension. It is therefore better to regard the oath to Abraham as one, and the oath concerning Melchisedec (the typical priest) as another (Psa 110:4, quoted in chap. Heb 5:6 and Heb 7:21).
In neither of which is it possible that God ever lies (the force of the tense denying the possibility in a single case). The emphasis is on lying and the impossibility, while the absence of the Greek article before God calls attention to His nature. In the case of Him who is God, lying can really have no place (Tit 1:2), only He needs to meet human infirmity.
That we may have strong encouragement who have fled for refuge to lay hold of the hope set before us (as the goal of our race or the reward of our conflict). On the whole, this is the more probable meaning. Those who connect strong encouragement with to lay hold of the hope, etc., leave have fled for refuge without an object, and represent Christians as fleeing somewhere for refuge, and then laying hold of their hope. What they need is strong encouragement, having already fled for refuge to their hope. We have laid hold of the promise set before us in the double oath of God, Christ, the Desire of all nations, and the great High Priest, and it is a mighty encouragement to keep hold of that on which we have laid hold (the word means both), to know that God Himself has solemnly assured and reassured us of His loving purpose on our behalf. Encouragement, translated consolation, has a wide meaning; it includes the help and blessing which men call in for emergencies. The meanings vary between strength and consolation, the old English word comfort representing boththe first etymologically (through fortis) and the second from usage.
Trust in the Anchor of the Soul
Heb 6:18-19. That by two immutable things in either, much more in both, of which it was impossible for God to lie To alter his purpose and disappoint our expectation; we might have a strong consolation A powerful argument to believe the promise with a confidence excluding all doubt and fear, and might receive a great comfort thereby; who have fled for refuge Who, under a consciousness of our sinfulness and guilt, depravity, weakness, and wretchedness, have betaken ourselves for safety from deserved wrath; to lay hold on the hope The promise (so confirmed by an oath) which is the ground of our hope; set before us in Christ Through whom alone we can have salvation, present and eternal; which hope In and through Christ, our righteousness and sanctification; we have as an anchor of the soul The apostle here alludes to an anchor, which when cast, both preserves the vessel from losing the ground she has gained, and keeps her steady amid the winds and waves, when the art and skill of the mariners are overcome, and they cannot steer the ship in its right course, nor could otherwise preserve it from rocks, shelves, or sand- banks; both sure , safe, that will not fail, or may with confidence be trusted to, the matter of which it is formed being solid, and the proportion of it suited to the burden of the ship; and steadfast , firm against all opposition, which no violence of winds or storms can either break or move from its hold; and which entereth into that within the veil He alludes to the veil which divided the holy place of the Jewish tabernacle or temple from the most holy: and thus he slides back to the priesthood of Christ. But he does not speak of that which was within the veil, namely, the ark and mercy-seat, the tables of stone, and cherubim, the work of mens hands, but of the things signified by them; God himself on a throne of grace, and the Lord Christ, as the high-priest of the church, at his right hand: or the Father as the author, the Lord Jesus as the purchaser, and the covenant as the conveyer of all grace; which were all typically represented by the things within the veil. And the apostle makes use of this allusion to instruct the Hebrews in the nature and use of the old tabernacle institutions; and from thence in the true nature of the priesthood of Christ, to which he is now returning. The meaning is, that the believers hope lays hold on God himself, on a throne of grace and on Christ as the High-Priest of the church, who is in heaven itself, the place of Gods presence, typified by the holy of holies.
Verse 18
Two immutable things; the two things referred to are usually understood to be the promise and the oath. That is, he confirmed the promise by an oath, to double, as it were, the strength of his assurance that the promise should be fulfilled.–To lie; to be false or unfaithful.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Abbott’s Illustrated New Testament