Heb 6:13-20 | Barnes | STEP | Verse 13. For when God made promise to Abraham . That he would bless him, and multiply his seed as the stars of heaven, . The object of introducing this example here is to encourage those to whom the apostle was writing to persevere in the Christian life. This he does by showing that God had given the highest possible assurance of his purpose to bless his people by an oath. Reference is made to Abraham in this argument probably, for two reasons. (1.) To show the nature of the evidence which Christians have that they will be saved, or the ground of encouragement--being the same as that made to Abraham, and depending, as in his case, on the promise of God; and (2.) 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 fulfilment 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 men 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 . : "By myself have I sworn." Comp. . 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 ; .

Hebrews 6:13-20

Verse 13. For when God made promise to Abraham. That he would bless him, and multiply his seed as the stars of heaven, Gen 22:16,17. The object of introducing this example here is to encourage those to whom the apostle was writing to persevere in the Christian life. This he does by showing that God had given the highest possible assurance of his purpose to bless his people by an oath. Reference is made to Abraham in this argument probably, for two reasons.

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

(2.) 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 fulfilment 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 men 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." Comp. 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 Nu 14:21,28; Eze 33:11. Verse 14. Saying, Surely blessing I will bless thee. That is, I will certainly bless thee. The phrase is a Hebrew mode of expression, to denote emphasis or certainty--indicated by the repetition of a word. Comp. Gen 16:10, Ex 8:10, Joel 3:14, Jud 5:30, 15:16.

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

(c) "Surely" Gen 22:16,17 Verse 15. And so, after he had patiently endured. After he had waited for a long time. He did not faint or grow weary, but he persevered in a confident expectation of the fulfilment of what God had so solemnly promised.

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

(1.) that when he was called by God from Haran, and when the promise of a numerous posterity was made to him, he was seventy-five years old, Gen 12:1-6.

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

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

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

(+) "endured" "waited" Verse 16. For men verily swear by the greater. That is, they appeal to God. They never swear by one who is inferior to themselves. The object of the apostle in this declaration is to show that, as far as this could be done, it had been by God. He could not indeed swear by one greater than himself, but he could make his promise as certain as an oath taken by men was when they solemnly appealed to Him. He could appeal to his own existence and veracity, which was at any time the most solemn form of an oath, and thus put the mind to rest in regard to the hope of heaven.

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

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

(a) "oath" Ex 22:11 Verse 17. Wherein God. On account of which, or since an oath had this effect, God was willing to appeal to it, in order to assure his people of salvation.

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

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

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

Confirmed it by an oath. Marg. Interposed himself. Tindal and Coverdale, "added an oath." The Greek is, "interpose with an oath"-- εμεσιτευσενορκω. The word here used-- μεσιτευω --means, to mediate or intercede for one; and then to intervene or interpose. The meaning here is, that he interposed an oath between himself and the other party by way of a confirmation or pledge.

(b) "heirs" Rom 8:17, He 11:9 (c) "immutability" Rom 11:29 (1) "confirmed it" "interposed himself" Verse 18. That by two immutable things. What the "two immutable things" here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to two oaths--the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchisedek, Ps 110:4, Heb 5:6,10. 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 his Son should be High Priest for ever. 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. Comp. 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, Eph 2:12.

(d) "lie" Tit 1:2 (e) "lay hold" 1Timm 6:12 Verse 19. Which hope we have as an anchor of the soul. Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows; and as long as the anchor holds, so long a ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm. If that gives way, he feels that all is lost. Among the heathen writers, hope is often compared with an anchor. So Socrates said, "To ground hope on a false supposition, is like trusting to a weak anchor." Again--"A ship ought not to trust to one anchor, nor life to one hope."

Both sure and stedfast. Firm and secure. This refers to the anchor. That is fixed in the sand, and the vessel is secure.

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

(f) "within the veil" Lev 16:15 Verse 20. Whither. To which most holy place--heaven.

The forerunner. The word here used occurs nowhere else in the New Testament.

A forerunner προδρομος--is one who goes before others to prepare the way. The word is applied to light troops sent forward as scouts. Diod. Sic. 17.17. Comp. "Wisdom of Solomon," (Apoc.,) xii. 8: "Thou didst send wasps, forerunners of thy host, to destroy them by little and little." The meaning here is, that Jesus went first into the heavenly sanctuary. He led the way. He has gone there on our account, to prepare a place for us, Jn 14:3. Having such a friend and advocate there, we should be firm in the hope of eternal life; and, amidst the storms and tempests around us, we should be calm.

Made an High Priest for ever. Heb 5:6; Heb 5:10/

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

(g) "the forerunner" Heb 4:14 (h) "Melchisedec" Heb 7:17

REMARKS

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

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

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

4. The consequences of the judgment will be eternal, Heb 6:3. No truth is more solemn than this. It is this which makes the prospect of the judgment so awful. If the consequences of the sentence were to continue for a few years, or ages, or centuries only, it would be of much less importance. But who can abide the thought of "eternal judgment" of an eternal sentence? Here the most fearful and solemn sentence is for a short period. The sentence will soon expire; or it is mitigated by the hope of a change. Pain here is brief. Disgrace, and sorrow, and heaviness of heart, and all the woes that man can inflict, soon come to an end. There is an outer limit of suffering, and no severity of a sentence, no ingenuity of man, can prolong it far. The man disgraced, and whose life is a burden, will soon die. On the cheeks of the solitary prisoner, doomed to the dungeon for life, a "mortal paleness" will soon settle down, and the comforts of an approaching release by death may soothe the anguish of his sad heart. The rack of torture cheats itself of its own purpose, and the exhausted sufferer is released. "The excess [of grief] makes it soon mortal." But in the world of future woe the sentence will never expire; and death will never come to relieve the sufferer. I may ask, then, of my reader, Are you prepared for the "eternal" sentence? Are you ready to hear a doom pronounced which can never be changed? Would you be willing to have God judge you just as you are, and pronounce such a sentence as ought to be pronounced now, and have the assurance that it would be eternal? You seek worldly honour--Would you be willing to be doomed always to seek that? You aspire after wealth--Would you be willing to be doomed to aspire after that always? You seek pleasure, in the gay and giddy world--Would you be willing to be doomed always to seek after that? You have no religion --perhaps desire to have none--Yet would you be willing to be doomed to be always without religion You are a stranger to the God that made you--Would you be willing to be sentenced to be always a stranger to God? You indulge in passion, pride, envy, sensuality--Would you be willing to be sentenced always to the raging of these passions and lusts? How few are they who would be willing to have an eternal sentence passed on them, or to be doomed to pursue their present employments, or to cherish their present opinions for ever! How few who would dare to meet a sentence which should be in strict accordance with what was just, and which was never to change!

5. With the righteous it should be matter of rejoicing that the judgment is to be eternal, Heb 6:3. They can desire no change of the sentence which will assign them to heaven; and it will be no small part of the joy of the heavenly world, that the results of the judgment will be everlasting. There will be no further trial; no reversing of the sentence; no withdrawing of the crown of glory. The righteous are the only ones who have not reason to dread a "just eternal sentence;" and they will rejoice when the time shall come which will fix their doom for ever.

6. We should dread apostasy from the true religion, Heb 6:4. We should habitually feel that if we should deny our Lord, and reject his religion, there would be no hope. The die would be cast; and we must then perish for ever. By this solemn consideration God intends to preserve his people; and it is a consideration which has been so effectual, that there is not the least reason to suppose that any one who has ever had any true religion has fallen away and perished. Many have been almost Christians, and have then turned back to perdition, (Mt 7:22,23, Acts 26:28;) but there is no reason to suppose that any who have been true Christians have thus apostatized and been lost. Yet Christians are not kept without watchfulness; they cannot be kept without the most sincere and constant endeavours to preserve themselves from falling.

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

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

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

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

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

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

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