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105 lines
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="Heb6_1"><a onclick="return mV('Hbr',6,'1-14');">Hbr 6:1-14</a>. WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH.
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<p><b>1. Therefore</b>—Wherefore: seeing that ye ought not now to be still "babes" (<a onclick="return mV('Hbr',5,'11-14');">Hbr 5:11-14</a>).
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<br><br><b>leaving</b>—getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN].
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<br><br><b>the principles of the doctrine</b>—<i>Greek,</i> "the word <i>of</i> the beginning," that is, the discussion of the "first principles of Christianity (<a onclick="return mV('Hbr',5,12);">Hbr 5:12</a>).
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<br><br><b>let us go on</b>—<i>Greek,</i> "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward.
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<br><br><b>perfection</b>—the matured knowledge of those who are "of full age" (<a onclick="return mV('Hbr',5,14);">Hbr 5:14</a>) in Christian attainments.
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<br><br><b>foundation of</b>—that is, <i>consisting in</i> "repentance."
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<br><br><b>repentance from dead works</b>—namely, not springing from the <i>vital</i> principle of faith and love toward God, and so counted, like their doer, <i>dead</i> before God. This <i>repentance from dead works</i> is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of <i>distinct</i> specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward <i>God,</i>" and not <i>explicitly</i> faith toward <i>Christ</i> (though of course included). Repentance and faith were the first principles taught under the Gospel.
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<p id="Heb6_2"><b>2. the doctrine of baptisms</b>—paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of <i>confirmation</i> in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish <i>baptismal purifications</i> (<a onclick="return mV('Hbr',9,10);">Hbr 9:10</a>, "washings"), baptism of proselytes, and John's baptism, and legal imposition of hands, to their Christian analogues, <i>baptism,</i> and the subsequent <i>laying on of hands,</i> accompanied by the gift of the Holy Ghost (compare <a onclick="return mV('Hbr',6,4);">Hbr 6:4</a>). <i>Greek,</i> "<i>baptismoi,</i>" plural, including <i>Jewish</i> and <i>Christian baptisms,</i> are to be distinguished from <i>baptisma,</i> singular, <i>restricted</i> to Christian baptism. The six particulars here specified had been, as it were, <i>the Christian Catechism</i> of the Old Testament; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these fundamental particulars, were accounted as having the elementary <i>principles</i> of the doctrine of Christ [BENGEL]. The first and most obvious elementary instruction of Jews would be the <i>teaching</i> them the typical significance of their own ceremonial law in its Christian fulfilment [ALFORD].
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<br><br><b>resurrection,</b> etc.—held already by the Jews from the Old Testament: confirmed with clearer light in Christian <i>teaching</i> or "doctrine."
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<br><br><b>eternal judgment</b>—judgment fraught with eternal consequences either of joy or of woe.
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<p id="Heb6_3"><b>3. will we do</b>—So some of the oldest manuscripts read; but others, "Let us do." "This," that is, "Go on unto perfection."
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<br><br><b>if God permit</b>—For even in the case of good resolutions, we cannot carry them into effect, save through God "working in us both to will and to do of His good pleasure" (<a onclick="return mV('Phl',2,13);">Phl 2:13</a>). The "for" in <a href= "#" onclick="return mV('Hbr',6,4);">Hbr 6:4</a> refers to this: I say, if God permit, <i>for</i> there are cases where God does not permit, for example, "it is impossible," etc. Without God's blessing, the cultivation of the ground does not succeed (<a onclick="return mV('Hbr',6,7);">Hbr 6:7</a>).
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<p id="Heb6_4"><b>4.</b> We must "go on toward perfection"; for if we <i>fall away,</i> after having received enlightenment, it will be <i>impossible to renew</i> us <i>again to repentance.</i>
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<br><br><b>for those</b>—"in the case of those."
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<br><br><b>once enlightened</b>—once for all illuminated by the word of God taught in connection with "baptism" (to which, in <a onclick="return mV('Hbr',6,2);">Hbr 6:2</a>, as once for all done," once enlightened" here answers); compare <a onclick="return mV('Eph',5,26);">Eph 5:26</a>. This passage probably originated the application of the term "illumination" to baptism in subsequent times. <i>Illumination,</i> however, was not supposed to be the inseparable accompaniment of <i>baptism:</i> thus CHRYSOSTOM says, "Heretics have <i>baptism,</i> not <i>illumination:</i> they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means <i>knowledge of the word of truth,</i> appears from comparing the same <i>Greek</i> word "illuminated," <a onclick="return mV('Hbr',10,32);">Hbr 10:32</a>, with <a onclick="return mV('Hbr',10,26);">Hbr 10:26</a>, where "knowledge of the truth" answers to it.
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<br><br><b>tasted of the heavenly gift</b>—tasted <i>for themselves.</i> As "enlightened" refers to the sense of <i>sight:</i> so here <i>taste</i> follows. "The heavenly gift"; <i>Christ</i> given by the Father and revealed by the enlightening word preached and written: as conferring peace in the remission of sins; and as the Bestower of the gift of the Holy Spirit (<a onclick="return mV('Act',8,19,20);">Act 8:19-20</a>),
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<br><br><b>made partakers of the Holy Ghost</b>—specified as distinct from, though so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to "laying on of hands" after baptism, which was then generally accompanied with the impartation of <i>the Holy Ghost</i> in miraculous <i>gifts.</i>
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<p id="Heb6_5"><b>5. tasted the good word of God</b>—distinct from "tasted OF (genitive) the heavenly gift"; we do not yet enjoy <i>all</i> the fulness of Christ, but only have a taste OF Him, the heavenly gift now; but believers may taste the <i>whole</i> word (accusative case) of God already, namely, God's "good word <i>of promise.</i>" The Old Testament promise of Canaan to Israel typified "the good word of God's" promise of the heavenly rest (<a onclick="return mV('Hbr',4,'1-16');">Hbr 4:1-16</a>). Therefore, there immediately follows the clause, "the powers of the world to come." As "enlightening" and "tasting of the heavenly gift," Christ, the Bread of Life, answers to FAITH: so "made partakers of the Holy Ghost," to CHARITY, which is the first-fruit of the Spirit: and "tasted the good word of <i>God,</i> and the powers of the world to come," to HOPE. Thus the triad of privileges answers to the Trinity, the Father, Son, and Spirit, in their respective works toward us. "The world to come," is the Christian dispensation, viewed especially in its <i>future glories,</i> though already begun in grace here. The <i>world to come</i> thus stands in contrast to <i>course of this world,</i> altogether disorganized because God is not its spring of action and end. By faith, Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited in outward miracles at that time, and then, as now, especially consisting in the Spirit's inward quickening influences are the earnest of the coming inheritance above, and lead the believer who gives himself up to the Spirit to seek to live as the angels, to sit with Christ in heavenly places, to set the affections on things above, and not on things on earth, and to look for Christ's coming and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to "resurrection of the dead and eternal life" (<a onclick="return mV('Hbr',6,2);">Hbr 6:2</a>), the <i>first</i> Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (see on JFB for <a href="./Comm/jfb/Hbr/Hbr006.html#Heb6_1">Heb 6:1</a>, <a href="./Comm/jfb/Hbr/Hbr006.html#Heb6_2">Heb 6:2</a>). "The world to come," which, as to its "powers," exists already in the redeemed, will pass into a fully realized fact at Christ's coming (<a onclick="return mV('Col',3,4);">Col 3:4</a>).
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<p id="Heb6_6"><b>6. If</b>—<i>Greek,</i> "<i>And</i> (yet) <i>have</i> fallen away"; compare a less extreme falling or declension, <a onclick="return mV('Gal',5,4);">Gal 5:4</a>, "Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away; but he warns them that such would be the final result of retrogression, if, instead of "going on to perfection," they should need to learn again the first principles of Christianity (<a onclick="return mV('Hbr',6,1);">Hbr 6:1</a>).
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<br><br><b>to renew them again</b>—They have been "once" (<a onclick="return mV('Hbr',6,4);">Hbr 6:4</a>) already <i>renewed,</i> or made anew, and now they need to be "<i>renewed</i>" over "again."
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<br><br><b>crucify to themselves the Son of God</b>—"<i>are crucifiying</i> to themselves" Christ, instead of, like Paul, <i>crucifying the world unto them by the cross of Christ</i> (<a onclick="return mV('Gal',6,14);">Gal 6:14</a>). So in <a onclick="return mV('Hbr',10,29);">Hbr 10:29</a>, "trodden under foot the Son of God, and counted the blood of the covenant, wherewith...sanctified, an unholy thing." "The Son of God," marking His dignity, shows the greatness of their offense.
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<br><br><b>put him to an open shame</b>—literally, "make a public example of" Him, as if He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode and exhibit Him to the open scoffs of the world as something powerless and common" [BLEEK in ALFORD]. The Montanists and Novatians used this passage to justify the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed," and yet fall away finally; for the words, "renew <i>again,</i>" imply that they have been, in <i>some</i> sense, <i>not the full sense,</i> ONCE RENEWED by the Holy Ghost; but certainly not that they are "the elect," for these can never fall away, being chosen unto everlasting life (<a onclick="return mV('Jhn',10,28);">Jhn 10:28</a>). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a withered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A <i>temporary</i> faith is possible, without one thereby being constituted one of the elect (<a onclick="return mV('Mar',4,16,17);">Mar 4:16-17</a>). At the same time it does not limit God's grace, as if it were "impossible" <i>for God</i> to reclaim even such a hardened rebel so as yet to look on Him whom he has pierced. The impossibility rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there <i>cannot possibly</i> be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being served, and they "twice dead" (<a onclick="return mV('Jud',1,12);">Jude 1:12</a>), are now past hope, except by a miracle of God's grace. "It is the curse of evil eternally to propagate evil" [THOLUCK]. "He who is led into the whole (?) compass of Christian experiences, may yet cease to abide in them; he who abides not in them, was, at the very time when he had those objective experiences, not <i>subjectively</i> true to them; otherwise there would have been fulfilled in him, "Whosoever hath, to him shall be given, and he shall have more abundance" (<a onclick="return mV('Mat',13,12);">Mat 13:12</a>), so that he would have abided in them and not have fallen away" [THOLUCK]. Such a one was never truly a Spirit-led disciple of Christ (<a onclick="return mV('Rom',8,'14-17');">Rom 8:14-17</a>). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for <i>that</i> sin may be committed by those <i>outside</i> the Church (as in <a onclick="return mV('Mat',12,24,31,32);">Mat 12:24, 31-32</a>,); this, only by those <i>inside.</i>
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<p id="Heb6_7"><b>7. the earth</b>—rather as <i>Greek</i> (no article), "land."
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<br><br><b>which drinketh in</b>—<i>Greek,</i> "which <i>has</i> drunk in"; not merely receiving it on the surface. Answering to those who have enjoyed the privilege of Christian experiences, being in some sense renewed by the Holy Ghost; true alike of those who persevere and those who "fall away."
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<br><br><b>the rain that cometh oft upon it</b>—not merely failing <i>over</i> it, or <i>towards</i> it, but falling and resting <i>upon</i> it so as to <i>cover</i> it (the <i>Greek</i> genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful perversity whereby he has done continual despite to the oft-repeated motions of the Spirit. Compare "How <i>often,</i>" <a onclick="return mV('Mat',23,37);">Mat 23:37</a>. The rain of heaven falls both on the elect and the apostates.
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<br><br><b>bringeth forth</b>—as the <i>natural</i> result of "<i>having drunk in</i> the rain." See above.
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<br><br><b>herbs</b>—provender.
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<br><br><b>meet</b>—fit. Such as the master of the soil wishes. The opposite of "rejected," <a onclick="return mV('Hbr',6,8);">Hbr 6:8</a>.
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<br><br><b>by whom</b>—rather as <i>Greek,</i> "for (that is, on account of) whom," namely, the lords of the soil; not the laborers, as <i>English Version,</i> namely, God and His Christ (<a onclick="return mV('1Cr',3,9);">1Cr 3:9</a>). The heart of man is the earth; man is the dresser; herbs are brought forth meet, not for the dresser, by whom, but for God, the owner of the soil, for whom it is dressed. The plural is general, <i>the owners whoever they may be;</i> here <i>God.</i>
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<br><br><b>receiveth</b>—"partaketh of."
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<br><br><b>blessing</b>—fruitfulness. Contrast God's curse causing unfruitfulness (<a onclick="return mV('Gen',3,17,18);">Gen 3:17-18</a>); also spiritually (<a href= "#" onclick="return mV('Jer',17,'5-8');">Jer 17:5-8</a>).
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<br><br><b>from God</b>—Man's use of means is vain unless God bless (<a onclick="return mV('1Cr',3,6,7);">1Cr 3:6-7</a>).
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<p id="Heb6_8"><b>8. that which</b>—rather as <i>Greek</i> (no article), "But <i>if it</i> (the 'land,' <a onclick="return mV('Hbr',6,7);">Hbr 6:7</a>) bear"; not so favorable a word as "bringeth forth," <a onclick="return mV('Hbr',6,7);">Hbr 6:7</a> , said of the good soil.
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<br><br><b>briers</b>—<i>Greek,</i> "thistles."
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<br><br><b>rejected</b>—after having been <i>tested;</i> so the <i>Greek</i> implies. <i>Reprobate...rejected</i> by the Lord.
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<br><br><b>nigh unto cursing</b>—on the verge of being given up to its own barrenness by the just curse of God. This "nigh" softens the severity of the previous "It is impossible," etc. (<a onclick="return mV('Hbr',6,4,6);">Hbr 6:4, 6</a>). The ground is not yet actually <i>cursed.</i>
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<br><br><b>whose</b>—"of which (<i>land</i>) the end is unto burning," namely, with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and <i>burning</i>" (<a onclick="return mV('Deu',29,23);">Deu 29:23</a>); so as to the ungodly (<a onclick="return mV('Mat',3,10,12);">Mat 3:10, 12</a>; <a onclick="return mV('Mat',7,19);">7:19</a>; <a onclick="return mV('Mat',13,30);">13:30</a>; <a onclick="return mV('Jhn',15,6);">Jhn 15:6</a>; <a onclick="return mV('2Pe',3,10);">2Pe 3:10</a>). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Compare <a onclick="return mV('Mat',22,7);">Mat 22:7</a>, "<i>burned</i> up their city" an earnest of a like fate to all wilful abusers of God's grace (<a onclick="return mV('Hbr',10,26,27);">Hbr 10:26-27</a>).
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<p id="Heb6_9"><b>9. beloved</b>—appositely here introduced; LOVE to you prompts me in the strong warnings I have just given, not that I entertain unfavorable thoughts of you; nay, I anticipate <i>better things</i> of you; <i>Greek</i> "<i>the</i> things which are better"; that ye are not <i>thorn-bearing,</i> or <i>nigh unto cursing,</i> and doomed <i>unto burning,</i> but heirs of <i>salvation</i> in accordance with God's faithfulness (<a onclick="return mV('Hbr',6,10);">Hbr 6:10</a>).
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<br><br><b>we are persuaded</b>—on good grounds; the result of proof. Compare <a onclick="return mV('Rom',15,14);">Rom 15:14</a>, "I myself am persuaded of you, my brethren, that ye are full of <i>goodness.</i>" A confirmation of the Pauline authorship of this Epistle.
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<br><br><b>things that accompany</b>—<i>Greek,</i> "things that hold by," that is, are close unto "salvation." Things that are linked unto salvation (compare <a onclick="return mV('Hbr',6,19);">Hbr 6:19</a>). In opposition to "nigh unto cursing."
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<br><br><b>though</b>—<i>Greek,</i> "if even we thus speak." "For it is better to make you afraid with words, that ye may not suffer in fact."
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<p id="Heb6_10"><b>10. not unrighteous</b>—not <i>unfaithful</i> to His own gracious promise. Not that we have any inherent <i>right to claim</i> reward; for (1) a <i>servant</i> has no merit, as he only does that which is his bounden duty; (2) our best performances bear no proportion to what we leave undone; (3) all strength comes from God; but God has <i>promised of His own grace</i> to reward the good works of His people (already accepted through faith in Christ); it is His <i>promise,</i> not our merits, which would make it <i>unrighteous</i> were He not to reward His people's works. God will be no man's debtor.
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<br><br><b>your work</b>—your whole Christian life of active obedience.
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<br><br><b>labour of love</b>—The oldest manuscripts omit "labor of," which probably crept in from <a onclick="return mV('1Th',1,3);">1Th 1:3</a>. As "love" occurs here, so "hope," <a onclick="return mV('Hbr',6,11);">Hbr 6:11</a>, "faith," <a onclick="return mV('Hbr',6,12);">Hbr 6:12</a>; as in <a onclick="return mV('1Cr',13,13);">1Cr 13:13</a>: the <i>Pauline</i> triad. By their <i>love</i> he sharpens their <i>hope</i> and <i>faith.</i>
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<br><br><b>ye have showed</b>—(Compare <a onclick="return mV('Hbr',10,'32-34');">Hbr 10:32-34</a>).
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<br><br><b>toward his name</b>—Your acts <i>of love to</i> the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churches, and therefore not able to minister much by <i>pecuniary</i> help, yet those somewhat better off could minister to the greatest sufferers in their Church in various other ways (compare <a onclick="return mV('2Ti',1,18);">2Ti 1:18</a>). Paul, as elsewhere, gives them the utmost credit for their graces, while delicately hinting the need of perseverance, a lack of which had probably somewhat begun to show itself.
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<p id="Heb6_11"><b>11. And</b>—<i>Greek,</i> "But."
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<br><br><b>desire</b>—<i>Greek,</i> "<i>earnestly</i> desire." The language of fatherly affection, rather than command.
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<br><br><b>every one of you</b>—implying that <i>all</i> in the Palestinian churches had not shown the same diligence as some of those whom he praises in <a onclick="return mV('Hbr',6,10);">Hbr 6:10</a>. "He cares alike for great and small, and overlooks none." "Every one of them," even those diligent in acts of LOVE (<a onclick="return mV('Hbr',6,10);">Hbr 6:10</a>), needed to be stimulated to <i>persevere</i> in the same diligence with a view to the full assurance of HOPE unto the end. They needed, besides love, patient perseverance, resting on <i>hope</i> and <i>faith</i> (<a onclick="return mV('Hbr',10,36);">Hbr 10:36</a>; <a onclick="return mV('Hbr',13,7);">13:7</a>). Compare "the full assurance of faith," <a onclick="return mV('Hbr',10,22);">Hbr 10:22</a>; <a onclick="return mV('Rom',4,21);">Rom 4:21</a>; <a onclick="return mV('1Th',1,5);">1Th 1:5</a>.
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<br><br><b>unto the end</b>—the coming of Christ.
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<p id="Heb6_12"><b>12. be not</b>—<i>Greek,</i> "become not." In <a onclick="return mV('Hbr',5,11);">Hbr 5:11</a>, he said, "Ye have become dull (<i>Greek,</i> '<i>slothful</i>') <i>of hearing</i>"; here he warns them not to become "slothful <i>absolutely,</i>" namely, also in mind and deed. He will not become slothful who keeps always <i>the end</i> in view; <i>hope</i> is the means of ensuring this.
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<br><br><b>followers</b>—<i>Greek,</i> "imitators"; so in <a onclick="return mV('Eph',5,1);">Eph 5:1</a>, <i>Greek;</i> <a onclick="return mV('1Cr',11,1);">1Cr 11:1</a>.
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<br><br><b>patience</b>—<i>Greek,</i> "<i>long-suffering</i> endurance." There is the <i>long-suffering patience,</i> or <i>endurance</i> of <i>love,</i> <a onclick="return mV('1Cr',13,4);">1Cr 13:4</a>, and that of <i>faith,</i> <a onclick="return mV('Hbr',6,15);">Hbr 6:15</a>.
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<br><br><b>them who...inherit the promises</b>—<i>Greek,</i> "who <i>are inheriting,</i>" etc.; to whom the promises are their inheritance. Not that they <i>have</i> actually entered on the <i>perfect</i> inheritance, which <a onclick="return mV('Hbr',11,13,39,40);">Hbr 11:13, 39-40</a> explicitly denies; though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but "them (enumerated in <a onclick="return mV('Hbr',11,'2-40');">Hbr 11:2-40</a>) who in every age have been, are, or shall be, <i>inheritors</i> of the promises"; of whom Abraham is an illustrious example (<a onclick="return mV('Hbr',6,13);">Hbr 6:13</a>).
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<p id="Heb6_13"><b>13. For</b>—confirming the reasonableness of resting on "the promises" as infallibly sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by <i>the oath of God's grace,</i> to those whom, in the second, third, and fourth chapters, he had warned by the <i>oath</i> of God's 'wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever" [BENGEL].
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<p id="Heb6_14"><b>14. multiplying...multiply</b>—Hebraism for <i>superabundantly multiply.</i>
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<br><br><b>thee</b>—The increase of Abraham's seed is virtually an increase of <i>himself.</i> The argument here refers to Abraham <i>himself</i> as an example; therefore Paul quotes <a onclick="return mV('Gen',22,17);">Gen 22:17</a>, "thee," instead of "thy seed."
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<p id="Heb6_15"><b>15. so</b>—thus relying on the promise.
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<p id="Heb6_16"><b>16. for confirmation</b>—not to be joined, as <i>English Version,</i> to "an oath"; but to "an end" [ALFORD]. I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, <i>God's</i>), an end of all <i>contradiction</i> (so the <i>Greek</i> is translated, <a href= "#" onclick="return mV('Hbr',12,3);">Hbr 12:3</a>), or "gainsaying." This passage shows: (1) an oath is sanctioned even in the Christian dispensation as lawful; (2) that the limits to its use are, that it only be employed where it can <i>put an end to contradiction in disputes,</i> and <i>for confirmation</i> of a solemn promise.
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<p id="Heb6_17"><b>17. Wherein</b>—that is, <i>Which being the case</i> among men, God, in accommodation to their manner of confirming covenants, superadded to His sure <i>word</i> His <i>oath:</i> the "TWO immutable things" (<a onclick="return mV('Hbr',6,18);">Hbr 6:18</a>).
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<br><br><b>willing...counsel</b>—<i>Greek,</i> "willing...<i>will</i>"; words akin. Expressing the utmost benignity [BENGEL].
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<br><br><b>more abundantly</b>—than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the <i>Greek</i>). Literally, <i>He acted as Mediator,</i> coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL].
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<br><br><b>heirs of promise</b>—not only Abraham's literal, but also his spiritual, seed (<a onclick="return mV('Gal',3,29);">Gal 3:29</a>).
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<p id="Heb6_18"><b>18. immutable</b>—Translate, as in <a onclick="return mV('Hbr',6,17);">Hbr 6:17</a>, "unchangeable."
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<br><br><b>impossible...to lie</b>—"<i>ever</i> to lie"; this is the force of the <i>Greek</i> aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.
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<br><br><b>consolation</b>—under doubts and fears, and so "encouragement," literally, "exhortation."
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<br><br><b>fled for refuge</b>—as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, <i>holy,</i> implies the holiness of Jesus, our Refuge. Shechem, that is, <i>shoulder,</i> the government is upon his shoulder (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>). Hebron, that is, <i>fellowship,</i> believers are called into the fellowship of Christ. Bezer, that is, <i>a fortress,</i> Christ is so to all who trust in Him. Ramoth, that is, <i>high,</i> for Him hath God exalted with His right hand (<a onclick="return mV('Act',5,31);">Act 5:31</a>). Golan, that is, <i>joy,</i> for in Him all the saints are justified and shall glory.
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<br><br><b>lay hold upon the hope</b>—that is, the object of our hope, as upon a preservative from sinking.
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<br><br><b>set before us</b>—as a prize for which we strive; a new image, namely, the race course (<a onclick="return mV('Hbr',12,1,2);">Hbr 12:1-2</a>).
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<p id="Heb6_19"><b>19.</b> <i>Hope</i> is found represented on coins by an <i>anchor.</i>
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<br><br><b>sure and steadfast</b>—<i>sure</i> in respect to <i>us: steadfast,</i> or "firm" [ALFORD], in <i>itself.</i> Not such an <i>anchor</i> as will not keep the vessel from tossing, or an anchor unsound or too light [THEOPHYLACT].
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<br><br><b>which entereth into that</b>—that is the place
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<br><br><b>within the veil</b>—two images beautifully combined: (1) The <i>soul</i> is <i>the ship:</i> the <i>world</i> the <i>sea:</i> the <i>bliss beyond</i> the world, <i>the distant coast;</i> the <i>hope</i> resting on faith, the <i>anchor</i> which prevents the vessel being tossed to and fro; the <i>encouraging consolation</i> through the <i>promise</i> and <i>oath</i> of God, the cable connecting the ship and anchor. (2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil. ESTIUS explains, As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, that is, is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, namely, to the Holy of Holies, where it lays hold on God Himself, and heavenly goods, and fastens on them. "Hope, entering within heaven, hath made us already to be in the things promised to us, even while we are still below, and have not yet received them; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one in fear of shipwreck to an anchor, and sees not whither the cable of the anchor runs—where it is fastened: but she knows that it is fastened behind the veil which hides the future glory."
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<br><br><b>veil</b>—<i>Greek,</i> "<i>catapetasma</i>": the <i>second</i> veil which shut in the Holiest Place. The outer veil was called by a distinct <i>Greek</i> term, <i>calumma:</i> "the second (that is, the inner) veil."
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<p id="Heb6_20"><b>20.</b> The absence of the <i>Greek</i> article requires ALFORD'S translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [<i>and is now:</i> this last clause is implied in the 'where' of the <i>Greek,</i> which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither <i>Jesus entered,</i> and <i>where</i> He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [CHRYSOSTOM]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven.
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