TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 6:9–20. His four-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having applied himself to the fears of the Hebrews, in order to excite their diligence and prevent their apostasy, now proceeds to apply himself to their hopes, and candidly declares the good hope he had concerning them, that they would persevere; and proposes to them the great encouragements they had in the way of their duty.
I.He freely and openly declares the good hope he had concerning them, that they would endure to the end: But beloved, we are persuaded better things of you, Heb 6:9. Observe,
1.There are things that accompany salvation, things that are never separated from salvation, things that show the person to be in a state of salvation, and will issue in eternal salvation.
2.The things that accompany salvation are better things than ever any hypocrite or apostate enjoyed. They are better in their nature and in their issue.
3.It is our duty to hope well of those in whom nothing appears to the contrary.
4.Ministers must sometimes speak by way of caution to those of whose salvation they have good hopes. And those who have in themselves good hopes, as to their eternal salvation, should yet consider seriously how fatal a disappointment it would be if they should fall short. Thus they are to work out their salvation with fear and trembling.
II.He proposes arguments and encouragements to them to go on in the way of their duty.
1.That God had wrought a principle of holy love and charity in them, which had discovered itself in suitable works that would not be forgotten of God: God is not unrighteous to forget your labour of love, Heb 6:10. Good works and labour proceeding from love to God are commendable; and what is done to any in the name of God shall not go unrewarded. What is done to the saints, as such, God takes as done to himself.
2.Those who expect a gracious reward for the labour of love must continue in it as long as they have ability and opportunity: You have ministered to the saints, and you do minister; and we desire that every one of you do show the same diligence.
3.Those who persevere in a diligent discharge of their duty shall attain to the full assurance of hope in the end. Observe,
(1.)Full assurance is a higher degree of hope, is full assurance of hope; they differ not in nature, but only in degree.
(2.)Full assurance is attainable by great diligence and perseverance to the end.
III.He proceeds to set before them caution and counsel how to attain this full assurance of hope to the end.
1.That they should not be slothful. Slothfulness will clothe a man with rags: they must not love their ease, nor lose their opportunities.
2.That they would follow the good examples of those who had gone before, Heb 6:12. Here learn,
(1.)There are some who from assurance have gone to inherit the promises. They believed them before, now they inherit them; they have got safely to heaven.
(2.)The way by which they came to the inheritance was that of faith and patience. These graces were implanted in their souls, and drawn forth into act and exercise in their lives. If we ever expect to inherit as they do, we must follow them in the way of faith and patience; and those who do thus follow them in the way shall overtake them at the end, and be partakers of the same blessedness.
IV.The apostle closes the chapter with a clear and full account of the assured truth of the promises of God, Heb 6:13, to the end.
They are all confirmed by the oath of God, and they are all founded in the eternal counsel of God, and therefore may be depended upon.
1.They are all confirmed by the oath of God. He has not only given his people his word, and his hand and seal, but his oath. And here, you will observe, he specifies the oath of God to Abraham, which, being sworn to him as the father of the faithful, remains in full force and virtue to all true believers: When God made a promise unto Abraham, because he could swear by no greater, he swore by himself. Observe,
(1.)What was the promise: Surely, blessing I will bless thee, and multiplying I will multiply thee. The blessing of God is the blessedness of his people; and those whom he has blessed indeed he will go on to bless, and will multiply blessings, till he has brought them to perfect blessedness.
(2.)What was the oath by which this promise was ratified: He swore by himself. He staked down his own being and his own blessedness upon it; no greater security can be given or desired.
(3.)How was that oath accomplished. Abraham, in due time, obtained the promise. It was made good to him after he had patiently endured.
[1.]There is always an interval, and sometimes a long one, between the promise and the performance.
[2.]That interval is a trying time to believers, whether they have patience to endure to the end.
[3.]Those who patiently endure shall assuredly obtain the blessedness promised, as sure as Abraham did.
[4.]The end and design of an oath is to make the promise sure, and to encourage those to whom it is made to wait with patience till the time for performance comes, Heb 6:16. An oath with men is for confirmation, and is an end of all strife. This is the nature and design of an oath, in which men swear by the greater, not by creatures, but by the Lord himself; and it is to put an end to all dispute about the matter, both to disputes within our own breasts (doubts and distrusts), and disputes with others, especially with the promiser. Now, if God would condescend to take an oath to his people, he will surely remember the nature and design of it.
2.The promises of God are all founded in his eternal counsel; and this counsel of his is an immutable counsel.
(1.)The promise of blessedness which God has made to believers is not a rash and hasty thing, but the result of God's eternal purpose.
(2.)This purpose of God was agreed upon in counsel, and settled there between the eternal Father, Son, and Spirit.
(3.)These counsels of God can never be altered; they are immutable. God never needs to change his counsels; for nothing new can arise to him who sees the end from the beginning.
3.The promises of God, which are founded upon these immutable counsels of God, and confirmed by the oath of God, may safely be depended upon; for here we have two immutable things, the counsel and the oath of God, in which it is impossible for God to lie, contrary to his nature as well as to his will. Here observe,
(1.)Who they are to whom God has given such full security of happiness.
[1.]They are the heirs of the promise: such as have a title to the promises by inheritance, by virtue of their new birth, and union with Christ. We are all by nature children of wrath. The curse is the inheritance we are born to: it is by a new and heavenly birth that any are born heirs to the promise.
[2.]They are such as have fled for refuge to the hope set before them. Under the law there were cities of refuge provided for those who were pursued by the avenger of blood. Here is a much better refuge prepared by the gospel, a refuge for all sinners who shall have the heart to flee to it; yea, though they have been the chief of sinners.
(2.)What God's design towards them is, in giving them such securities - that they might have strong consolation. Observe,
[1.]God is concerned for the consolation of believers, as well as for their sanctification; he would have his children walk in the fear of the Lord, and in the comforts of the Holy Ghost.
[2.]The consolations of God are strong enough to support his people under their strongest trials. The comforts of this world are too weak to bear up the soul under temptation, persecution, and death; but the consolations of the Lord are neither few nor small.
(3.)What use the people of God should make of their hope and comfort, that most refreshing and comfortable hope of eternal blessedness that God has given them. This is, and must be, unto them, for an anchor to the soul, sure and stedfast, etc., Heb 6:19. Here,
[1.]We are in this world as a ship at sea, liable to be tossed up and down, and in danger of being cast away. Our souls are the vessels. The comforts, expectations, graces, and happiness of our souls are the precious cargo with which these vessels are loaded. Heaven is the harbour to which we sail. The temptations, persecutions, and afflictions that we encounter, are the winds and waves that threaten our shipwreck.
[2.]We have need of an anchor to keep us sure and steady, or we are in continual danger.
[3.]Gospel hope is our anchor; as in our day of battle it is our helmet, so in our stormy passage through this world it is our anchor.
[4.]It is sure and stedfast, or else it could not keep us so. First, It is sure in its own nature; for it is the special work of God in the soul. It is a good hope through grace; it is not a flattering hope made out of the spider's web, but it is a true work of God, it is a strong and substantial thing. Secondly, It is stedfast as to its object; it is an anchor that has taken good hold, it enters that which is within the veil; it is an anchor that is cast upon the rock, the Rock of ages. It does not seek to fasten in the sands, but enters within the veil, and fixes there upon Christ; he is the object, he is the anchor - hold of the believer's hope. As an unseen glory within the veil is what the believer is hoping for, so an unseen Jesus within the veil is the foundation of his hope; the free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of his hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope, and so it is a stedfast hope. Jesus Christ is the object and ground of the believer's hope in several respects. 1. As he has entered within the veil, to intercede with God, in virtue of that sacrifice which he offered up without the veil: hope fastens upon his sacrifice and intercession. 2. As he is the forerunner of his people, gone within the veil, to prepare a place for them, and to assure them that they shall follow him; he is the earnest and first fruits of believers, both in his resurrection and in his ascension. 3. And he abides there, a high priest after the order of Melchisedec, a priest for ever, whose priesthood shall never cease, never fail, till he has accomplished its whole work and design, which is the full and final happiness of all who have believed on Christ. Now this should engage us to clear up our interest in Christ, that we may fix our hopes in him as our forerunner, that has entered thither for us, for our sakes, for our safety, to watch over our highest interest and concerns. Let us then love heaven the more on his account, and long to be there with him, where we shall be for ever safe, and for ever satisfied.
Historical interpretation
Nine Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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With this hope, then, let us attach ourselves to the one who is faithful to promises and just in judgments. The one who bids us to refrain from lying is all the less likely to lie. For nothing is impossible to God, save lying.
Through Moses God gave commandments about sacrifices, and the whole book of Leviticus is taken up with acceptable ways for them to be carried out. The Lord, through the prophets, found fault with those who contemptuously misstated these things, calling them disobedient to the commandment. He told them, “I have not asked you to do these things!… Neither did I speak to your fathers about sacrifices, nor give them commands about whole burnt offerings.”Some have put forth the opinion that either the Scriptures do not agree or that God, who gave the commandment, is a liar. But in this there can be no disagreement—far from it. The Father, who is truth, cannot lie, “for it is impossible for God to lie,” as Paul affirms. Actually, these things are plain to those who accept the writings of the law with faith and look at them in the right way. Here is my explanation, and may God grant by your prayers that I am not too far from the truth. It does not appear to me that God gave the commandments and the law concerning sacrifices right away when he led them out of Egypt. Nor did he who gave the law really pay any attention to the whole burnt offerings, as such. He was looking ahead to those things that were prefigured and pointed out by them. “For the law has but a shadow of the good things to come.” And “Those regulations were set forth until the time of reformation.”9
That is why the whole law did not deal with sacrifices, although it did include commands concerning them. By means of these commands it began to teach people, calling them away from idols and drawing them to God, giving them proper teaching for the times in which they lived. So you see, God did not give the people those commands about sacrifices and offerings when he brought them out of Egypt, nor even when they first came to Mount Sinai. God is not like people, that he should want those things for himself. No, he gave the commandment so that they might know him and his Word (the Son)—and forget about those so-called gods that do not really exist but appear to do so because of the show people put on.
“Through two unchangeable things” … the former is that he swore by himself. The latter is that David said, “The Lord has sworn and will not change his mind, that you are a priest forever after the order of Melchizedek.” It is by this means that we who have been made coheirs of his promise “might have strong encouragement.” We “have fled for refuge” in order to protect ourselves, not for God’s justice, in order that God may draw and drive us away from the evils of this world, and may open for us the way “into the inner shrine behind the curtain.” We do not go in first. We do not go into the shrine of the tabernacle, where Moses went, but into the inner shrine in heaven, “where Jesus has gone as a forerunner, having become a high priest forever,” not in order to offer the victims of sacrifices, like Aaron, but to offer the word for all nations, like Melchizedek.
“Through this” oath “God desired to show more convincingly to the heirs of the promise” that God’s promise, because indeed it is God’s, will never be changed. God’s oath was infallible in its being interposed, that is, between God, the angel and Abraham.
Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the thought that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those things future, so also in the case of the prizes set before them, he encourages them by these things past, showing herein God's way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles.
And omitting all the rest, though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case.
And yet at the end of the Epistle he says, that "all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect." "For when God made promise to Abraham" (he says) "because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise." How then does he say at the end of the Epistle that "he received not the promises," and here, that "after he had patiently endured he obtained the promise"? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things spoken of in this place, but those others not yet.
"And so after he had patiently endured, he obtained the promise." Seest thou that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through the instance of the Jewish people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end of the Epistle he proves something more also: that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.
When he said above, “the full assurance of the hope,” he made clear that God furnished to Abraham “full assurance,” not that which belonged to his conduct through works but that which belonged to him through God’s redemptive plan.
Paul added that “Christ” has become “an eternal high priest” for us, in that Christ leads all those believing through him in each generation to God based on the hope of the resurrection.
“Through two unchangeable things,” namely, that God would never be able to lie about what had been promised and that he made the promise with an oath.
By “curtain” he referred to heaven: the Lord promised to give the kingdom of heaven to those believing in him.
He augmented their confidence with the name forerunner: if he is our forerunner and has gone up for us, we too must follow and be granted ascent.
As God has no one superior to him (he is saying), his oath was witness; he swore by himself, in fact. Yet though making a promise and doing it with an oath, he did not immediately fulfill the promise; instead, the patriarch needed great patience, and only with the passage of a great length of time did he thus see the realization of the promise.
He is a high priest forever, not in offering sacrifices (having offered his own body once), but in being a mediator leading the believers to the Father; through him (he says, remember) we both have had access to the Father. The Lord himself says in the sacred Gospels, “No one comes to the Father except through me.” We must be aware, of course, that the divine apostle made mention of the oaths sworn to Abraham so that the unchanging character of the divine will should be brought out; it endures in advance the stability of high priesthood according to the order of Melchizedek, the oath being linked to the word at this place.
Of those who through faith inherited the promises, many have died, but they were kept safe for others; he only remembers Abraham, both because of the dignity of his person and because he especially was deemed worthy and attained the promises. And through this, he shows that one should not be faint-hearted, but should wait for God, having the habit not to hastily bring about the promised things, but through a long time.
“He swore by Himself.” When did God swear by himself? In those very words, in which he says, "By myself I have sworn." (Gen. 22:16) Perhaps also the word "Amen" could be considered a divine oath; for "Amen," truly "Amen," signifies nothing else but a confirmation of the truth; and what else could truth be but God? Therefore, when you see Christ saying, "Amen, amen, I say to you," understand that he swears by having no one greater than himself, and the "Amen" is an oath, just as the Father also swears. Yet some have thought that the Son swears to Abraham; for the Word swears, "Amen, I will bless you." For Scripture says that the angel spoke to Abraham. But nowhere do they say that the Father is an angel, but the Son is the angel of the great counsel.
"And so, having patiently." You see that the patience of Abraham accomplished something? He said that by being patient he obtained the promise, in order to show the great power of patience, and that it was not the promise alone that accomplished everything; but also patience.
"he attained the promise." And yet in the end, it says that all these, having seen them from afar and embraced them, did not receive the promises, so that they would not be made perfect apart from us. How then does he say here, "he attained the promise?" And we say, he did not speak about the same things. For the things here he has given to him, concerning which he now spoke, but those there, he keeps, concerning which he says at the end of the Epistle, "And the end of all their opposition." (Heb. 12:3) And the end of all opposition and dispute to confirm the things spoken by him is the oath. Both, however, the obtaining and the not yet obtaining, serve as encouragement to the faint-hearted; the one, that we also, if we endure patiently, will obtain; the other, that, since he has not yet obtained it, though perfected many years ago, we who are still struggling are not foolish because we have not yet obtained it.
“an end of all dispute.” And the conclusion of all contradiction and dispute to confirm what is said is the oath. For indeed many things are spoken and disputed on each side; but the oath, coming last and confirming, resolves all doubts.
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Summary
Hebrews 6:15 presents Abraham as a profound example of faith, highlighting that after a period of steadfast and active perseverance, he ultimately received the fulfillment of God's solemn promise. This verse serves as a powerful encouragement to the original audience, who faced the temptation to abandon their faith, assuring them that patient endurance in the face of delay and difficulty is the pathway to inheriting the divine assurances God has given to His people.
Context
Literary Context
This verse is strategically placed within a larger exhortation in Hebrews 6:9-20. The author has just issued a stern warning against spiritual immaturity and apostasy in Hebrews 6:4-8, contrasting it with the "better things" that accompany salvation. To encourage perseverance and provide assurance, the author then pivots to the faithfulness of God and the certainty of His promises, using Abraham as the prime illustration. Hebrews 6:13-14 recounts God's oath to Abraham, emphasizing the unchangeable nature of God's word. Verse 15 then concludes this specific example, demonstrating that God's promises, though sometimes delayed, are always fulfilled for those who patiently endure. The subsequent verses (6:16-20) further elaborate on the certainty of God's oath, culminating in the anchoring hope found in Christ, our High Priest.
Historical & Cultural Context
The audience of the Book of Hebrews was likely a community of Jewish Christians facing significant pressure, possibly persecution, and the temptation to revert to Judaism. They were experiencing spiritual weariness and a potential loss of hope, leading to a risk of "drifting away" from their newfound faith in Christ (Hebrews 2:1). In this context, the author uses familiar figures and concepts from the Old Testament, such as Abraham, to ground his arguments. Abraham was revered in Jewish tradition as the father of their nation and the recipient of foundational covenant promises. His story of waiting decades for the birth of Isaac, the son of promise, despite advanced age, would have resonated deeply. The author leverages this well-known narrative to illustrate God's faithfulness and the necessity of patient endurance, directly addressing the spiritual struggles of his readers.
Key Themes
Hebrews 6:15 powerfully reinforces several critical themes woven throughout the book. The most prominent is Patient Endurance, exemplified by Abraham's long wait for the fulfillment of God's promise regarding his descendants. This is not a passive resignation but an active, hopeful steadfastness in the face of prolonged delay and seemingly impossible circumstances, a virtue the author repeatedly urges his readers to cultivate (Hebrews 10:36). Closely related is God's Unwavering Faithfulness, demonstrated by His ultimate fulfillment of the promise to Abraham, despite the human limitations. This faithfulness is presented as the bedrock for the believer's Assurance of Hope, which is described as an "anchor for the soul, firm and secure" (Hebrews 6:19). Finally, the verse contributes to the theme of Inheriting the Promises, urging believers to "imitate those who through faith and patience inherit the promises" (Hebrews 6:12), implying that Abraham's experience is a pattern for all who trust in God's word.
Exposition and Analysis
Key Word Analysis
Meaning "to be long-spirited," "forbearing," or "patient." This word describes a steadfastness of spirit that endures difficult circumstances, provocation, or long periods of waiting without giving up, retaliating, or losing hope. It implies an active, resilient perseverance rather than passive resignation. Abraham's "patient endurance" refers to his decades-long wait for the birth of Isaac, the son of promise, despite his and Sarah's advanced age and the apparent impossibility of the situation.
Meaning "to chance upon" or, by implication, "to attain." This verb signifies the successful acquisition or realization of something. In this context, it emphasizes that Abraham did indeed receive what was promised to him. It highlights the certainty of God's fulfillment, even after a long period of waiting, and the successful outcome of Abraham's patient endurance.
Referring to "an announcement," "assent," "pledge," or especially "a divine assurance of good." This term denotes God's pledged word, a divine guarantee of future blessings. For Abraham, "the promise" primarily referred to the assurance of numerous descendants and the inheritance of the land, which were foundational to the Abrahamic covenant. The use of the definite article ("the promise") signifies a specific, well-known divine pledge.
Verse Breakdown
"And so"
This connective phrase links the preceding verses, which detail God's solemn oath to Abraham (Hebrews 6:13-14), to the outcome of Abraham's life. It signals that what follows is a direct consequence or result of the divine assurance and Abraham's response to it.
"after he had patiently endured"
This clause highlights the crucial condition and character of Abraham's faith. It underscores that the fulfillment of the promise was not immediate but required a prolonged period of steadfast waiting and active perseverance. This endurance was not merely passive but involved maintaining faith and obedience despite the passage of time and the apparent unlikelihood of the promise's realization.
"he obtained the promise"
This final clause declares the triumphant outcome of Abraham's endurance. Despite the long delay, God proved faithful, and Abraham received the promised blessing. This serves as a powerful affirmation of God's reliability and a testament to the fact that patient faith is ultimately rewarded. The "promise" here refers primarily to the birth of Isaac, through whom the lineage of descendants would begin, setting the stage for the broader fulfillment of the covenant.
Literary Devices
The author of Hebrews masterfully employs several literary devices in this verse and its surrounding context. Firstly, Exemplum is central, as Abraham is presented as a quintessential example for the readers. His life story, particularly his patient endurance and the subsequent fulfillment of God's promise, serves as a didactic model for believers facing similar trials and temptations to waver in their faith. Secondly, there is a clear use of Cause and Effect, where Abraham's "patient endurance" is explicitly linked as the cause leading to the effect of "he obtained the promise." This structure reinforces the theological point that perseverance in faith is intrinsically connected to the reception of God's blessings. Lastly, the phrase "the promise" functions as a form of Metonymy or Synecdoche, representing not just a single pledge but the entire scope of God's covenantal assurances to Abraham, which included descendants, land, and blessing for all nations. This concise phrasing encapsulates a much larger theological reality, inviting the reader to recall the full breadth of God's faithfulness.
Theological and Thematic Connections
Hebrews 6:15 profoundly connects to the broader biblical narrative of God's covenant faithfulness and the nature of true faith. Abraham's experience underscores that God's promises are utterly reliable, grounded in His unchanging character and reinforced by His oath. The delay in fulfillment does not negate the promise but often serves to test and refine faith, demonstrating that God operates on His own perfect timeline, not ours. For believers, this means that our hope is not based on fleeting circumstances or our own strength, but on the unshakeable word of a faithful God. Just as Abraham's faith was counted as righteousness, our patient endurance in Christ allows us to become "heirs according to the promise," participating in the blessings secured through the ultimate Seed, Jesus Christ. This verse thus provides a powerful theological anchor, assuring us that God will indeed bring to pass all that He has promised for those who persevere in faith.
Reflection and Application
Hebrews 6:15 offers profound encouragement and a vital lesson for every believer navigating the complexities of life and faith. In a world that often prizes instant gratification, Abraham's journey reminds us that God's timeline often differs from our own, and true faith is demonstrated not just in believing, but in waiting well. We are called to cultivate a patient endurance that actively trusts God's character and His word, even when circumstances seem to contradict His promises or when the path forward is long and arduous. This means resisting the temptation to grow weary, to give up, or to seek shortcuts outside of God's will. Our ultimate inheritance in Christ, including eternal life and glorification, requires steadfastness. Just as Abraham's faith was strengthened through his long wait, our own character is refined, and our dependence on God deepened, as we patiently endure, confident that the God who promised is faithful to perform.
Questions for Reflection
FAQ
What was "the promise" Abraham obtained, and how does it relate to Christians today?
"The promise" Abraham obtained, as referenced in Hebrews 6:15, primarily refers to the birth of Isaac, the son through whom God's covenant with Abraham would be established and his descendants would become as numerous as the stars (Genesis 15:5). This initial fulfillment was a tangible sign of God's faithfulness to His larger covenant, which included the promise of land and the blessing of all nations through Abraham's seed (Genesis 12:1-3). For Christians today, Abraham's experience is a foundational illustration of God's unwavering faithfulness. We are spiritual descendants of Abraham through faith in Christ (Galatians 3:7), and therefore, we inherit the spiritual blessings of the Abrahamic covenant, particularly the promise of salvation and eternal life through Jesus. Abraham's story assures us that God's promises, though they may require patient endurance, are always certain to be fulfilled in His perfect timing.
Christ-Centered Fulfillment
Hebrews 6:15, while highlighting Abraham's patient endurance and the obtaining of the promise, finds its ultimate and profound fulfillment in Jesus Christ. Abraham's long wait for a son, Isaac, through whom the promise of descendants would come, foreshadows the even greater divine plan centered on the "Seed" who is Christ Himself (Galatians 3:16). Jesus, the Son of God, perfectly embodied patient endurance, not merely for a personal promise, but for the redemption of all humanity. His life of perfect obedience, culminating in His patient endurance of the cross (Hebrews 12:2), was the ultimate act of faithfulness that secured the "promise" of salvation and eternal life for all who believe. Through His resurrection and ascension, Christ "obtained" the ultimate victory over sin and death, fulfilling all of God's promises in Himself (2 Corinthians 1:20). Therefore, believers are not merely imitating Abraham's endurance, but are called to fix their eyes on Jesus, the pioneer and perfecter of faith, knowing that in Him, all the promises of God are "Yes" and "Amen." Our inheritance of the promises is not by our own merit or endurance alone, but by being "in Christ," who perfectly endured and perfectly obtained.