Hebrews Chapter 6/Commentary

Hebrews Chapter 6

6:1 “Therefore”: This term naturally links this section with the previous section (5:11-14). Since elementary teaching belongs to a stage that long ago should have been passed, let us press on. “No teacher would ever get anywhere if he had to lay the foundation all over again every time he began to teach” (Barclay p. 52).

Cromwell had a motto written in Latin, “He who ceases to be better ceases to be good”. “Leaving the elementary teachings about the Christ”: “Therefore let us go on and get past the elementary stage” (Amp). “Of course, the author does not mean ‘leave’ in the sense of ‘repudiate’, but in the sense of advancement beyond the first stage” (Kent p. 105). These elementary teachings are the same as mentioned in 5:12, and some of them will be specifically mentioned at the end of this verse and in verse 2. “Let us press on”: “Go forward” (Phi); “continue progressing” (Wms). Christianity is to be a life of continual growth, including growth in understanding and discernment. Here is an exhortation to grow up spiritually, it is time to move on towards maturity and to get past the “babe” stage. “To maturity”: “And forward to adult understanding” (Phi). In this context the maturity includes understanding the word of God and being able to discern good from evil, that is, doctrinal and practical maturity. The tense of the phrase “let us press on” seems to suggest that the readers need to stop putting hindrances in the path of true growth.

6:1 “Not laying again a foundation of”: One must lay a good doctrinal foundation, but the stress in this passage is that such a foundation must not be laid over and over “again”. We need to build up from that foundation. The man who is continually laying one foundation upon another never achieves anything.

A building is not completed by constantly lingering at the foundation. We cannot be content with what we have learned thus far. “Repentance from dead works”: “Dead works” are those “destitute of force or power, inactive, inoperative, fruitless” (Thayer p. 424). “From works that mean only death” (Wms). “Death, death-bringing, vain, lifeless” (Gr. Ex. N.T. p. 294).

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 Sinful practices only result in spiritual death (Romans 6:21,23).  Sinful practices and attitudes have no connection with the formation of true maturity or character. This would include the practices of false religions (Colossians 2:23). All attempts to blaze our own trail to heaven or earn our way into God’s favor are fruitless.  In Ephesians 5:11 such things are called “unfruitful works”.  Repentance is a foundational doctrine, for without it, a person remains unchanged on the inside. We must turn away from all sinful practices and all human attempts to save ourselves. We must learn to completely trust and obey God’s instructions.  “Dead works” would also include practices in Judaism that still left the conscience in need of cleansing (Hebrews 9:14).

6:1 “Faith toward God”: Is another foundational doctrine (Hebrews 11:6).

6:2 “Of instruction about washings”: Some see this as a reference to elementary teaching to Jewish converts that the Jewish ceremonial washings were to be left behind, or instructions regarding the difference between such washings and baptism. The Greek word rendered “washings” is baptimos, which is typically a word not used for baptism (baptisma), yet this distinction is not always followed.

For example, Josephus uses baptimos of John’s baptism, and some manuscripts have baptimos in Colossians 2:12, even though the context shows the reference is to baptism. Some see this as instruction concerning the difference between John’s baptism and the baptism of the Great commission, or that the plural covers baptism in water, baptism of the Holy Spirit, baptism in fire, John’s baptism, baptism of suffering, and Jesus’ baptism. We know that while Jesus was on the earth there was a debate between the Jews and believers over the subject of Jewish purification practices (John 3:25). Certainly, among other things, Jewish converts needed to be taught that such purification practices were no longer necessary, for they were part of a law that was now removed.

6:2 “And laying on of hands”: This is a practice we find in the early church. This practice happened when men were appointed to an office (1 Timothy 4:14), when spiritual gifts were given (Acts 8:17), when people were healed (Acts 9:12,17), and when people were set apart for a particular work (Acts 13:3). “And the resurrection of the dead”: This would certainly include teaching involving the fact 2

that all will be raised at the same time (no rapture) (John 5:28-29), it will happen on the last day, and the dead will be raised with imperishable bodies (1 Corinthians 15).

6:2 “And eternal judgment”: Acts 17:31 is an example of the clear presentation of the resurrection and judgment in the New Testament. This would also include teaching on the existence and nature of hell (Matthew 25:46). Many denominations are wrong about every one of the above doctrines. Some have even stopped talking about repentance and eternal judgment. Some insist that one is saved at the moment of faith or that God miraculously gives us faith in order to believe and that baptism is unnecessary. Others think that the baptism that is necessary is Holy Spirit baptism, while others are all messed up concerning the “laying on of hands”, or are all confused about the timing of the resurrection of the dead (that is, various theories of Premillennialism).

6:3 “And this we shall do, if God permits”: “With God’s permission we will take the next step” (Mof). God wanted them to mature, yet the writer reminds them that everything, including pressing on to maturity, depends upon God. The writer will proceed to discuss the more advanced matters, and thus encourage his readers toward maturity, yet he is always conscious that without God’s help this task will not be successful. The writer depends upon God for the inspiration to continue to write; the readers depend upon God for more “time” to mature (James 4:13-17).

Warning against the consequences of apostasy (6:4-8) 6:4 “For in the case of those who have once been enlightened”: “’For’ shows that what follows is in some way a reason for, or an explanation of, what was just said. Whether or not the readers can be ‘borne along to maturity’ depends to a great extent on their own response, i.e., whether or not they leave the elementary teaching about the Christ” (Reese p. 87). If the readers persist in going back to Judaism, if they continue to refuse the gospel, then there is nothing the writer or God can do to help them. “Enlightened”: This refers to people who have been converted (10:32 “after being enlightened, you endured a great conflict of sufferings”). The term “once” in this section infers that the enlightenment was not partial nor inadequate but real and complete at some time in the past. This

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enlightenment happened when these Christians were delivered by the gospel from darkness to light (Acts 26:18).

Those who are determined to hold on at all costs to the doctrine of once-savedalways-saved argue either: 1. The people who fell away in this context were never really Christians. (Yet the qualifying statements “enlightened”, and “partakers of the Holy Spirit” argue otherwise). In addition, this warning is not addressed to non-Christians, but to people who had actually been converted.

Why warn Christians as to the dangers of falling away if such cannot happen to them? 2. Or if this is a hypothetical case--that no one ever has committed such a sin. Yet God never warns people with unrealistic illustrations. Why issue a warning that can never happen? In fact, such a warning would be either worthless or a lie. Is God trying to scare these Christians with an untruth?

Remember this warning is addressed to people who by this time should be teachers (5:12)!

6:4 “And have tasted of the heavenly gift”: The word “tasted” means “to experience”. “The verb itself did not mean a mere sampling, but a real experience. The writer of Hebrews has already used ‘tasted’ in the sense of ‘experienced’ in 2:9, where Christ ‘tasted death’. Surely the meaning is that He actually experienced it” (Kent p. 108). “The heavenly gift”: The gift is “heavenly” in the sense that it comes from heaven. It seems probable that the “gift” is salvation and forgiveness of sins (Ephesians 2:8-9). “And have been”: Note, they are not on the fringe of being saved; they are in the thick of it. “Made partakers of the Holy Spirit”: The writer has already used the term “partake” in 3:1 and 3:14. “This term cannot be diluted so as to make it mean anything less than genuine participation or sharing in the Holy Spirit” (Reese p. 89). Some here see a parallel with Acts 2:38. These Christians had been enlightened (believed the gospel, repented, and were baptized); they had tasted of the heavenly gift (remission of sins) and partaken of the Holy Spirit (gift of the Holy Spirit).

6:5 “And have tasted the good word of God”: They not only “knew” about these things, they had experienced them. And had “realized how good the word of God is” (Wey). “They learned to appreciate the beauty of the Divine message” (TCNT).

“They have found that the gospel does good—it is the power of God to salvation” (Reese p. 89). As faithful people in other ages, these Christians had at one time learned to appreciate the wonderful message and instruction that was available in 4

the word of God (1 Peter 2:1-2; Psalm 119:97-105; 19:7ff). Do we appreciate the truth that we have in the Scriptures? (Romans 12:1-2). “And the powers of the age to come”: In 2:4 mention was made of various miracles. These Christians had evidently experienced, as did other early Christians, the miraculous gifts of the Holy Spirit. They had either performed them or they had witnessed miracles being performed when the gospel was preached to them, “it was confirmed to us by those who heard” (2:3). The term “powers” is a word regularly used for miracles. We suppose there is specific reference both to the miracles wrought by the apostles, and the supernatural spiritual gifts passed on to certain believers by the laying on of an apostle’s hands, and intended to confirm the supernatural character of the message offered in the Gospel” (Reese p. 89).

6:6 “And then”: After experiencing all of the above. “Have fallen away”: This expression means, “to deviate from the right path, turn aside, wander” (Thayer p.

485). “Fall away, commit apostasy” (Arndt p. 621). We have already noted that this is a warning to Christians. These are not people almost saved, rather they have experienced all these things. One cannot fall away from a condition which never existed, and unbelievers are already in a fallen condition. See 1 Corinthians 10:12; Galatians 5:4 “you have fallen from grace”.

6:6 “It is impossible to renew them again to repentance”: First note that the people in this verse, had repented at one time “again to repentance”, this is a clearly warning to Christians. Secondly, this verse is not teaching that if a Christian sins or falls they can never be restored, for Peter believed that Simon could be restored (Acts 8:20-23), and the Christian who had his father’s wife in 1 Corinthians 5:1ff, did come back to God (2 Corinthians 2:6-8). In addition, remember the teaching on church discipline in the gospels (Matthew 18:15-17), this certainly teaches that the erring Christian can be restored. See also James 5:19-20. The term “renew” means, “To renovate, restore”.

6:6 “Since”: To me this is a key word in interpreting this verse. The ASV side reference here is “or, the while”, “Since they continue to crucify” (Wms). The term “since” is describing an ongoing condition or state, that is, as long as a person continues to repudiate Jesus, it is impossible to restore them to repentance (1 Corinthians 2:14; John 3:36). As noted above, some have argued that this is a hypothetical situation that never really happened, but the Holy Spirit does not engage in falsehood just to make a point, and neither is He given to setting up 5

men of straw to win an argument. Others continue to argue that the above will never happen to a true Christian, yet the writer is speaking to true Christians (verses 4-5). Others have tried to argue that this section is showing the folly of believing that one can fall away. If this is the writer’s point then it completely contradicts everything else he says in this letter.

6:6 “They again crucify to themselves the Son of God”: This is what happens when a Christian turns their back on Christ (even if they go into another religion like Judaism). What the Jews did in ignorance, the unfaithful Christian does willingly, as far as he or she is concerned, Christ is false and deserved to be crucified. The backslider is saying, “I have tried Jesus and found Him false, ‘crucify Him’”. “They are acting in such a way as to be saying, in effect, ‘As far as I am concerned, He deserved to be crucified, for He wasn’t doing anything for me when He died!’ What else can a man be thinking who rejects Jesus and His religion? To go back to the Jewish religion implied an acceptance of all that the wicked Jews had said and done against the Son of God” (Reese p. 91).

6:6 “To themselves”: The backslider makes this act his own. To repudiate Jesus is the moral equivalent of “driving the nails into His hands and feet, and doing it gladly” (Reese pp. 91-92). “And put Him to open shame”: “Expose to public disgrace” (Thayer p. 480). “Hold up to contempt” (Arndt p. 614). “Crucifixion was intended to heap public shame on the victim and a Christian’s apostasy and rejection of the Savior says, in effect, He deserves all the public shame that can be heaped upon Him” (Reese p. 92). The Christian who falls away brings more public shame on Jesus than the person who never served Him (2 Peter 2:20-22).

6:7 “For ground that drinks the rain which often falls upon it and brings forth vegetation useful to those for whose sake it is also tilled, receives a blessing from God” Notice the word “for” that begins this section. The illustration in verses 7-8 is directly linked with the warning in the previous verses. Here is a fearful warning concerning those who “soak up” God’s blessings without yielding any fruit. Land that is well taken care of should produce fruit. Carefully note that the inference in the above verse is that God had taken care of these Christians. Yet how many people who fall away tend to blame God or the church for their unfaithfulness?

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The person who had heard the gospel message and accepted it is a person who had been abundantly blessed by God! 6:8 “But if it yields thorns and thistles, it is worthless and close to being cursed, and it ends up being burned” Notice the freewill in the above passages. Both pieces of land receive the same blessings but yield two different results. God does not force either piece of land to produce and neither does one receive more blessings than the other. Compare with Isaiah chapter 5.

6:8 “Close to being cursed”: “On the verge of being cursed” (TCNT). “It ends up being burned”: (Matthew 3:12; John 15:6). The same fate awaits the unproductive branches! The burning here is a picture of hell (Matthew 25:41; 2 Thessalonians 1:7-9), and is not to improve the land; rather the burning is connected with being cursed.

6:9 “But, beloved”: They are still his dear brethren, yet at times brethren must be rebuked (6:7-8; 2 Timothy 4:2-4). “We are convinced of better things concerning you”: “Have a happier conviction concerning you” (Wey). “Better things”, that is better than the fate in 6:7. This is not merely popular positive thinking, or trying to fool ourselves into believing better things will really happen (in spite of the evidence). Rather, verse 10 gives the reason why God still believes in these people. In the past they had demonstrated faith, patience, and sacrifice, and some of that was still happening. If they did it once, they could do it again, but continued effort was needed (6:11-12). The assurance of this verse is not a retraction of the previous warning, but rather gives the readers encouragement that the previous warning does not have to happen if they remain true to Christ (3:6). “And things that accompany salvation”: The term “accompany” means “closely joined with” and “things that are near to salvation” (Vine p. 21). In the context the “things that accompany salvation” are clearly growth (5:14; 6:1-2).

God expects Christians to grow in response to their salvation (Galatians 5:22-23; 2 Peter 1:5-11). The Christian that does not grow is a Christian who really has no interest in his or her salvation. This would mean leaving the elementary teachings, checking their tendency to become dull of hearing, willing to be taught again, and pressing on to maturity. These are things that God expects of these Christians.

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6:9 “Though we are speaking in this way”: The “way” covers the severe warning just given. “Even while we speak in this tone” (Wey). “This is explanatory and not apologetic of his plain talk” (Robertson p. 376). The writer is not saying that verses 6:4-8 do not apply to them, rather he is saying that this does not have to be their fate. They can yet decide to be faithful, and bring forth fruit and receive God’s blessing. “Before they pass the point of no return, they need to check their spiritual defection” (Reese p. 94).

6:10 “For”: This verse introduces a reason for the confidence just mentioned. “It rests on God’s consistency and their faithfulness” (Reese p. 94). “God is not unjust so as to forget your work and the love which you have shown toward His name”: God does not forget the good works that Christians have performed in the past, but rewards His people. “Your work and the love”: “Labor of love” (KJV). That is, labor done out of love, the love found expression in personal service. True love does manifest itself in deeds (1 John 3:18). “Toward His name”: “Shown for His sake” (Mof); “Showed for His cause” (Gspd). This should remind us of Matthew 25:40, whatever deed of kindness is done to the people of God, God reckons as being done to Him. Love shown toward God’s name (God Himself), was service to the saints. Loving God and helping God’s people have always gone together (1 John 3:16-18; 23-24; 4:20-21).

6:10 “In having ministered and in still ministering to the saints”: Hebrews 10:3234 will give detailed areas of service in which these Christians had been involved.

In years past the Christians in Judea had been very generous in meeting the needs of other Christians (Acts 4:32-35). The key word in the above verse is “still”. We cannot rely upon our past actions to cover present sin, God made it very clear in the Old Testament that if a righteous man stops being righteous then all his past deeds will count for nothing (Ezekiel 18). Yet note that God rebukes Christians who had been very active in helping others, yet had become slack in studying the Scriptures (5:11-14).

6:11 “And we desire”: The word here used for “desire” suggests an intense longing (Luke 22:15). The “we” in this verse may include the writer and other faithful Christians or the writer and the true author, God. “That each one of you”: Again we see God’s concern for the individual. “Show the same diligence”: “Show the same eager concern” (NEB); “Might show the same zeal” (Con). The 8

type of diligence that they demonstrated in serving the saints in the past, they needed to maintain. In addition, they also needed to apply this diligence in other areas as well, like Bible study (5:14). “Diligence, which is defined as a strenuous endeavor, ardor, or zeal in work and ministry, and which is the antidote of ‘sluggishness’ (next verse), is an individual matter” (Reese p. 95). I am impressed that God expects each and every Christian to manifest the same intensity.

6:11 “So as to realize”: Without diligence, the following will not be realized. “The full assurance of hope until the end”: Show diligence in order to make your hope sure (2 Peter 1:10). The “end” is the end of their lives. The term “full assurance” means, “entire confidence, firm persuasion, fullest conviction”. “To attain to a full conviction that our hope will be fulfilled” (TCNT). “Hope is a compound emotion, made up of an earnest desire for an object, and a corresponding expectation of receiving it. The hope of heaven is made up of an earnest wish to reach heaven, and a corresponding expectation of it, or reason to believe that it will be ours” (Barnes).

Full assurance or a deep faith is the result of being diligent in serving God. At times I run into people who want a deep faith, but they are not willing to put forth the effort. A real conviction that one is going to heaven is the result of being an active and productive Christian.

6:12 “That you may not be sluggish”: “That ye may not become” (Gr. Ex. N.T. p.

301). This points to their freewill and the control that they have over their own lives. The term “sluggish” can be translated “half-hearted” (Wey); “disinterested” (Ber). The word here rendered “sluggish” is the same word translated “dull” in 5:11. This seems to infer that such sluggishness is directly related to not studying the Scriptures. “For a careless hearing of the Word of God at first diminishes and eventually extinguishes the hope of salvation” (Wilson p. 75). One quickly loses interest in attending services, worshipping, and other such things if they stop listening to God’s promises. Only those who maintain a living and strong hope for eternal life will make it. In addition, one cannot resist temptation successfully if one does not have a burning desire to be with God. 6:12 “But imitators of those who through faith and patience inherit the promises”: The term “imitator” means that we follow the example of the faithful of past ages (1 Corinthians 11:1). Christians already have many “role models” 9

(Hebrews 11). This word also runs contrary to the modern trend to be different from everyone else (which only results in looking and acting like a distinct segment of the population). These Christians needed faith, that is, a conviction that Jesus is the Son of God, and patience, “through sheer patient faith” (Phi).

The term “patience” means “forbearance, longsuffering, fortitude”, the “longdrawn out patience which is demanded by hope deferred” (Gr. Ex. N.T. p. 302).

Compare with Luke 8:15. The Christian must learn how to wait. Hebrews 12:3 suggests that these Christians were enduring persecution, yet they needed to continue to endure. Many people can endure for the short-term, but enduring for the long haul is another matter.

6:13 “For”: This seems intended to introduce Abraham as an example of one who through faith and patience inherited God’s promises. “When God made the promise to Abraham”: The specific promise is mentioned in 6:14. “Since He could swear by no one greater”: This really goes against the Mormon idea that God has evolved and that there have been many Gods before the God who ruled this world. To “swear” is to make an oath. God is eternal, no God or Gods existed before Him. No God created Him, He has not evolved, and nothing will ever replace Him. In taking an oath among men it is always implied that the appeal is to one of superior power, who is able to punish if the oath is violated. “For though this could add nothing to the trustworthiness of His word, yet it comforted Abraham to have it so empathically endorsed. But since there is none greater than God the only way in which He could take such an oath was to swear by Himself” (Wilson p. 75).

6:13 “He swore by Himself”: (Genesis 22:16). “By His own existence” (Barnes p.

139). “In an oath of this kind God pledges His truth; declares that the event shall be as certain as His existence” (Barnes p. 139). Another way of saying it, “as I live” (Numbers 14:21). We need to be impressed that God’s promises and threats are just as sure as His very existence (Revelation 21:7-8). Here is the continued relevance of every word in the New Testament, for God still lives to back it all up!

Behind every word of Scripture is God’s integrity!

6:14 “Saying, ‘I will surely bless you, and I will surely multiply you’”: The words here come from what God said to Abraham after Abraham had demonstrated his faith by proceeding to offer up Isaac (Genesis 22:16-17). Although Abraham knew from an earlier promise that Isaac was the promised child and through him the 10

promise of a great nation would be fulfilled, yet he did not withhold this only son from God, and his unquestioning obedience was rewarded. This is the type of faith and patience that the Hebrews needed!

6:15 “And thus, having patiently waited, he obtained the promise”: Abraham patiently waited for years. 25 years elapsed between the call of Abraham (Genesis 12:4) and the birth of Isaac (21:5). Isaac may have been a teenager or older when Abraham offered him. Abraham’s grandchildren were not born for another 60 years (Genesis 25:26), only 15 years before his death (25:7). The statement “he obtained the promise” may mean that Abraham received the very beginning of the fulfillment of this promise, that is Isaac and his children, or it may imply that Abraham is still in existence, for the promise included not only descendants, but land and the promised Messiah (Genesis 12:1-3). That is, over the ages Abraham had seen the complete fulfillment of all that God promised to Him. Delay followed delay, disappointment followed disappointment. He was driven out of the Promised Land into Egypt, endured the complaints of a barren wife and the disaster with Hagar, yet he waited patiently. He patiently waited even when all seemed against him (Romans 4:18-21). In like manner we need to keep on plugging away (Romans 2:7; 1 Corinthians 15:58; Galatians 6:9).

6:16 “For men swear by one greater than themselves, and with them an oath given as confirmation is an end of every dispute” Here the writer begins to impress upon the readers the significance of the fact that God took an oath. Among men the practice is to swear by one greater than themselves (placing one’s hand on the Bible in a court of law). “When two parties are at variance, and doubt the truthfulness of each other’s words, an oath binds them to tell the truth, or to adhere to the terms of agreement concluded upon, and thus it puts an end to all strife” (Reese p. 98). When this does not happen, it simply demonstrates how wicked people have become. The term “confirmation” is a technical term involving a legal guarantee. “The sworn statement then is a man’s last word on a given subject, that on which he stakes his integrity, and on which he is willing to be judged by God if it proves false” (Kent p. 120).

6:17 “In the same way God, desiring even more to show to the heirs of the promise”: God did not have to make an oath, rather, the reason that God gave an oath is for our benefit. The “heirs” of the promise given to Abraham are Christians 11

(Galatians 3:26-28). Notice the word “desiring”. God desires to give us plenty of evidence to trust Him. “The unchangeableness of His purpose”: “His purpose was unalterable” (Gspd). “If He changed His plans, if He willed one thing today and another tomorrow, who could confide in Him or who would have any hope of salvation?” (Barnes p. 141). The Scriptures make it very clear that God is consistent; He keeps His promises, and He backs up every Word that He has spoken (James 1:17; Numbers 23:19).

There are always those who think that God might change His mind and at the last day do something completely different than what He has revealed. Typically people think that God will change His mind concerning a self-interest that they may have. This verse makes it clear that God’s purpose to bless the patient and faithful is unchanging. God will not bless unbelievers; those who lose faith and patience will not inherit the promises. It is God’s fixed purpose to bless those who are faithful and patient.

6:17 “Interposed with an oath”: “Guaranteed it by oath” (NEB). “When He appealed to Himself by an oath, God pledged Himself to do all that was necessary for giving the covenant eternal validity” (Reese p. 99). The word “interposed” can mean to “guarantee” and it appears that the idea is that God placed Himself and His integrity as surety or collateral.

6:18 “In order that by two unchangeable things”: The two unchangeable or immutable things are 1. His promise that He cannot break. 2. His oath that He cannot renounce. “In which it is impossible for God to lie”: (Titus 1:2; Numbers 23:19; 1 Samuel 15:29). “God can do anything which is consistent with His own nature, and nothing contrary” (Milligan p. 186). Therefore we have the strongest assurance that God will fulfill His promises—and His threats.

Those who think that God will change His mind (loosen His standards, save unbelievers, etc), are so shortsighted in their thinking. A God that would make a command and then ignore it in the end, is a God that could not be trusted. He could equally do the same thing with promises or blessings. We need to be thankful that God means what He says and keeps His promises and His threats.

This is also a good verse for those who try to claim God contradicts Himself (“can God make a rock so big that He cannot lift it?” “Can God cause Himself to cease to exist?” “Can God make a square circle?”) God does not engage in purposeless 12

practices, and God does not do things that are contrary to His nature, that is, His nature of truth.

6:18 “We may have strong encouragement”: All of this was done for our benefit.

The phrase “may have” can mean “may keep on having” (present active tense).

The term “strong” means “firm” and “sure”. There really is no good reason why any Christian should have a weak faith. God is faithful, nothing can affect our reward except our own unfaithfulness. Even weak people can find encouragement here! The faithfulness of God is the foundation upon which every Christian can rest their hope.

6:18 “We who have fled for refuge”: “This statement reminds us of the Old Testament provision of six cities of refuge to which people who had accidentally killed someone might flee for legal protection. As long as the refugee stayed in the appointed city, he was safe” (Reese p. 100). (Numbers 35:6, 9-32). The clear idea is that Christians have fled from an impending calamity (1 Thess. 1:10 “the wrath to come”). “A burning conviction of the fearful reality of the final judgment saved the first preachers of the gospel from any sense of embarrassment as they solemnly warned their hearers to ‘flee from the wrath to come’ (Wilson p. 77). F.F. Bruce notes, “We are refugees from the sinking ship of this present world-order, so soon to disappear; our hope is fixed in the eternal order, where the promises of God are made good to His people in perpetuity”.

6:18 “In laying hold”: “Hold fast, get possession of” (Thayer p. 359). The hope that we have in Jesus Christ must be seized and held! “Of the hope set before us”: There is but one hope (Ephesians 4:4). This hope is in the work of Jesus which makes heaven a real possibility (6:19-20).

6:19 “This hope we have as an anchor of the soul”: The purpose of any anchor is to prevent drifting (Hebrews 2:1) and shipwreck (1 Timothy 1:19). The hope of eternal life is a great stabilizer in this life, for it keeps us from:    

Straying into sin.

Giving up during trial (Romans 8:18).

Crashing into the dangerous rocks of temptation.

Keeps us fixed in purpose, unwilling to sacrifice the truth for a fad (Ephesians 4:14).

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 Wandering from one thing to another.

“Hope is so important to a man’s soul---it is the antithesis of the despair that can grip a man and cause him to give up. Hope accomplishes for the soul the same thing which an anchor does for a ship. The Christian’s mind is calm as long as his hope of heaven is firm” (Reese p. 101).

6:19 “A hope both sure and steadfast”: This anchor is strong enough that it will not bend or break. This hope is true, reliable, secure, and certain. “It cannot slip and it cannot break” (Amp). “In contrast to those hopes torn away, unfailing and firmly fixed, it will not betray the confidence reposed in it but will hold firm” (Gr. Ex. N.T. p. 304). As long as our mind is on heaven, Satan cannot break this anchor.

True hope can endure any trial and resist any temptation to stray.

6:19 “And one which enters within the veil”: In the Old Testament tabernacle and temple there was a veil that separated the holy place from the holy of holies (Matthew 27:51; Hebrews 9:3). In the Hebrew letter, the holy of holies was a symbol or type of heaven (Hebrews 9:24). Thus, our hope is attached to heaven, it is not attached to things, goals, or dreams in this life. Our hope is anchored to the very throne of God. It is where our citizenship is (Philippians 3:20), where our treasure is (Matthew 6:18-20), and where our minds are fixed (Colossians 3:1ff).

“The other important thing about anchors is their placement. On a sandy bottom, for example, the anchor will drag along. The Christian’s anchor is placed in the safest place possible—it is inside the veil, that is, in heaven itself” (Reese p. 101).

Remember, for an anchor to be of any use it must be out of sight.

6:20 “Where Jesus had entered”: That is why our hope is in heaven, for Jesus died for our sins, was exalted to the right hand of God, and is in heaven making intercession for us (1:1-3; 4:14-16). He is not a dead false prophet, rather He is a living Savior. “As a forerunner for us”: The term “forerunner” is an old word for “scout”, one who would run ahead or go in advance. In contrast to the Levitical priests who entered the tabernacle or temple where none could follow, Jesus entered into heaven where all the faithful can follow! “The Levitical priest’s entrance into the holy of holies did not make it possible for other men to enter that awesome room” (Reese p. 101). If He is the forerunner, then we are going to follow. He is an argument against those who claim a paradise on earth for the faithful.

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6:20 “Having become a high priest forever according to the order to Melchizedek”: The repetition of the name “Melchizedek” marks a return to the point made in 5:10 and introduces the teaching which was promised on this theme (5:11; 7:1ff). Now the writer returns to the theme from which he needed to momentary digress. “Jesus differs, of course, from the Levitical priests. They could enter a little room here on earth, but Jesus, because He belongs to a different order of priesthood, has entered the heavenly reality of which the holy of holies on earth was but a type or a shadow. With the re-iteration of the language of Psalm 110:4, where the Old Testament indicated that Messiah would be a priest, but of a different order than the Levitical priesthood, we are back to the point where the writer interrupted his presentation to begin the warning” (Reese p. 101).

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