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.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
"For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself." Well, who then is He that sware unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute thereon. So when He the Son sweareth the same oath, "Verily, verily, I say unto you," is it not plain that it was because He could not swear by any greater? For as the Father sware, so also the Son sweareth by Himself, saying, "Verily, verily, I say unto you." He here reminds them also of the oaths of Christ, which He was constantly uttering. "Verily, verily, I say unto thee, he that believeth on Me shall never die."
What is, "And an oath for confirmation is to them an end of all strife"? It is instead of, "by this every doubtful question is solved": not this, or this, but every one.
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 6:16 explains the universal human practice of oath-taking, where individuals swear by a perceived higher authority to validate a promise or assertion. This act of swearing serves as a definitive confirmation, resolving disputes and bringing an end to all contention. The author of Hebrews introduces this common human understanding to establish a foundational principle, preparing the reader to grasp the absolute certainty and unwavering nature of God's own divine promises, which are sealed by His unchangeable oath.
Context
Literary Context
This verse is strategically placed within a pivotal section of the Epistle to the Hebrews, following a severe warning against apostasy and spiritual stagnation in Hebrews 6:4-8. After urging his readers to "press on to maturity" (Hebrews 6:1), the author shifts from admonition to assurance, seeking to instill confidence in God's faithfulness. Hebrews 6:9-12 expresses hope for the readers' perseverance, and then Hebrews 6:13-15 recounts God's oath to Abraham, emphasizing that God swore by Himself because there was no one greater. Verse 16 serves as a crucial explanatory bridge, articulating the general principle of human oaths before applying it directly to God's unparalleled oath in the subsequent verses, particularly Hebrews 6:17-18.
Historical & Cultural Context
Oath-taking was a deeply ingrained and legally binding practice in the ancient Near East and the Greco-Roman world, including Jewish society. Oaths were solemn declarations, often invoking a deity or a higher power, intended to guarantee the truthfulness of a statement or the fulfillment of a promise. The authority invoked was always considered greater than the one swearing, lending weight and finality to the declaration. This practice was understood as a mechanism to resolve disputes, establish trust, and provide legal or social certainty where doubt or contention might otherwise persist. The author of Hebrews, writing to a Jewish-Christian audience, could rely on their immediate understanding of the gravity and function of such solemn declarations.
Key Themes
Hebrews 6:16 contributes to several overarching themes in the epistle. It reinforces the theme of God's absolute faithfulness and immutability, laying the groundwork for the argument that God's promises are utterly reliable because He has bound Himself by an oath (Hebrews 6:17-18). It also speaks to the theme of assurance and hope, providing a theological basis for believers to have "strong consolation" (Hebrews 6:18) and a steadfast "anchor of the soul" (Hebrews 6:19). Furthermore, the verse subtly highlights the superiority of Christ and the new covenant by demonstrating that even human legal practices point to the necessity of a higher authority, ultimately fulfilled in God Himself and His Son, Jesus, who is the guarantor of a better covenant (Hebrews 7:22).
Exposition and Analysis
Key Word Analysis
This verb signifies "to take an oath," "to make a solemn declaration," or "to affirm with an appeal to a divine being or higher authority." It denotes the act of binding oneself by a sacred promise, implying a severe consequence for failure to uphold it. In the context of Hebrews 6:16, it describes the human custom of invoking a superior power to guarantee the truthfulness or fulfillment of a statement.
This is the comparative form of "great" (megas), meaning "larger," "superior," or "more significant." When men swear "by the greater," it means they invoke an authority that is perceived as superior to themselves, possessing the power to enforce the oath or punish its violation. This concept is crucial for the author's argument, as it sets up the contrast with God, who, having no one greater, must swear by Himself (Hebrews 6:13).
This noun means "making firm," "establishing as sure or valid," or "stabiliment." It refers to the act or process by which something is made certain, undeniable, and legally binding. An oath serves as a mechanism for bebaíōsis, providing definitive proof or assurance that a promise will be kept or a statement is true, thereby removing all doubt and contention.
Verse Breakdown
"For men verily swear by the greater"
This clause introduces a universally recognized human practice. The term "verily" (G3303, mén) emphasizes the undeniable truth of this observation. People, when making a solemn promise or assertion, appeal to an authority or entity that they acknowledge as superior to themselves. This "greater" entity is understood to possess the power to hold the swearer accountable, thereby lending weight and credibility to the oath. This reflects a fundamental human understanding of authority and accountability in the context of binding agreements.
"and an oath for confirmation"
This phrase articulates the primary purpose and function of such an oath. The Greek word for "confirmation" (G951, bebaíōsis) signifies the act of making something firm, sure, or valid. An oath is not merely a statement; it is a solemn act designed to establish certainty. It is a legal and social mechanism to solidify a promise or declaration, removing any ambiguity or potential for dispute.
"[is] to them an end of all strife."
This final clause describes the practical outcome and desired effect of an oath. The Greek word for "strife" (G485, antilogía) means "contradiction," "dispute," or "contention." By taking an oath, particularly one sworn by a greater authority, the matter at hand is considered settled and beyond further argument. The oath provides a definitive resolution, bringing finality to disagreements and establishing trust, thus preventing ongoing conflict or doubt.
Literary Devices
The primary literary device employed in Hebrews 6:16 is Analogy or A Fortiori Argument. The author draws a direct comparison between a common human practice (swearing by a greater authority to confirm a matter) and God's divine action. The logic is "how much more" (a fortiori): if human oaths, sworn by a lesser "greater," bring an end to strife, how much more certain and dispute-ending is an oath sworn by the ultimate "Greater" – God Himself? This serves as a powerful Rhetorical Strategy to build a logical bridge for the audience, moving from a familiar concept to a profound theological truth about God's unshakeable faithfulness. The verse also exhibits Didacticism, as it functions as a teaching statement, explaining a universal principle before applying it to a specific, divine context.
Theological and Thematic Connections
Hebrews 6:16 is foundational for understanding the absolute trustworthiness of God's promises. By explaining the human rationale for oaths, the author sets the stage for the profound truth that God, having no one greater than Himself, swore by His own name to Abraham (Hebrews 6:13), thereby guaranteeing His covenant promises with unparalleled certainty. This divine oath provides an unshakeable basis for the believer's hope and assurance, demonstrating that God's word is not merely reliable but immutably bound. It underscores the theological concept of God's immutability – His unchanging nature and faithfulness – which is the bedrock of all covenant theology.
Reflection and Application
Hebrews 6:16 offers profound comfort and a solid foundation for our faith in a world often characterized by broken promises and shifting sands. Just as a human oath brings finality and trust to a dispute, God's oath concerning His promises provides an unshakeable basis for our hope. It calls us to move beyond mere intellectual assent to God's word and to embrace the full assurance that comes from knowing He has bound Himself by an oath to fulfill every promise. This should inspire us to persevere in faith, even amidst trials, knowing that our hope is anchored in an unchangeable God. We are called to rest in His perfect character and the absolute certainty of His word, allowing this truth to dispel our doubts and strengthen our resolve to live faithfully.
Questions for Reflection
FAQ
Why do men swear by "the greater"?
Men swear by "the greater" because it is a universal human principle that a promise or statement gains its ultimate authority and finality from an entity or power that is superior to the one making the declaration. This "greater" entity is perceived as having the power to enforce the oath or to judge the one who breaks it. In ancient cultures, this often involved invoking a deity or a sacred object, lending a divine or ultimate sanction to the human word. This practice ensures that the oath is taken seriously, provides a basis for trust, and serves to resolve disputes by appealing to an authority that all parties acknowledge as supreme and binding.
What does an oath achieve for confirmation and an end to strife?
An oath serves as a definitive act of "confirmation" (Greek: bebaíōsis), meaning it firmly establishes the truth or validity of a statement or promise. By taking an oath, all parties involved are given an undeniable assurance that the matter is settled. This act of confirmation then leads to "an end of all strife" (Greek: antilogía), which refers to disputes, contradictions, or contentions. When an oath is made, especially by a higher authority, it provides a final, unassailable resolution, removing any grounds for further argument or doubt. It brings closure to disagreements and establishes trust, allowing for peace and certainty in agreements and relationships.
How does this human practice of oath-taking relate to God's promises and our faith?
The author of Hebrews uses this common human practice to highlight the extraordinary nature of God's promises. If human oaths, sworn by a lesser "greater," are binding and bring an end to disputes, how much more certain and reliable are God's promises, which are sealed by His own oath? God, having no one greater than Himself, swore by Himself (Hebrews 6:13) to confirm His promises. This means that God's word is not merely a statement, but a divinely guaranteed commitment, backed by His very being and unchangeable character. For believers, this provides "strong consolation" (Hebrews 6:18) and an unshakeable foundation for faith and hope, assuring us that God will absolutely fulfill everything He has promised.
Christ-Centered Fulfillment
Hebrews 6:16, by explaining the universal principle of oath-taking, powerfully sets the stage for understanding the ultimate certainty of God's promises, which find their supreme fulfillment and guarantee in Jesus Christ. While God swore by Himself to Abraham (Hebrews 6:13), Jesus is the living embodiment and ultimate guarantor of that divine oath. He is the "greater" one by whom God's promises are irrevocably confirmed. As the Son of God, Jesus perfectly upholds the divine will and has become the "surety of a better covenant" (Hebrews 7:22), established not by human oath but by His own eternal priesthood and perfect sacrifice. Through His death and resurrection, Christ has brought an "end of all strife" concerning humanity's sin and alienation from God, offering definitive reconciliation and peace (Colossians 1:20). The hope that God's oath provides is ultimately "an anchor of the soul, both sure and stedfast," which enters "within the veil" (Hebrews 6:19), precisely because Jesus, our forerunner, has entered there for us (Hebrews 6:20). Thus, the human understanding of an oath's finality points directly to the unassailable truth that in Christ, all of God's promises are "Yes and Amen" (2 Corinthians 1:20), providing ultimate confirmation and eternal peace for those who believe.