Hebrews 6:20 Kommentar

In this chapter the apostle proceeds to persuade the Hebrews to make a better proficiency in religion than they had done, as the best way to prevent apostasy, the dreadful nature and consequences of which sin he sets forth in a serious manner (Heb 6:1-8), and then expresses his good hopes concerning them, that they would persevere in faith and holiness, to which he exhorts them, and sets before them the great encouragement they had from God, both with respect to their duty and happiness (Heb 6:9 to the end).

INTRODUCTION TO HEBREWS 6 In this chapter the apostle exhorts the believing Hebrews not to rest in the rudiments of the Christian religion they had learned; and much less to lay them again in the foundation after the Jewish manner, of which he instances in six particulars; but to seek after a perfect knowledge of evangelic truths, which, under a divine permission, was his determination to do, Heb 6:1 which was the best method to prevent apostasy, he dissuades from; by giving the characters of apostates, showing how far they may go in the knowledge of divine things, and yet fall away; by asserting the impossibility of their repentance and recovery, with the reason of it, taken from the blackness of their crimes, Heb 6:4 and the difference between them, and true believers, he illustrates by two sorts of earth, the one takes in the rain that comes down from heaven, and brings forth herbs for the use of its dresser, and is blessed of God: such are true believers in Christ, Heb 6:7 the other bears thorns and briers, and is rejected and cursed, and in the issue burned; and to such earth the above apostates may be compared, Heb 6:8 but lest the believing Hebrews, such as were truly gracious among them, should conclude that this was their case, and that it was desperate; and lest they should think the apostle had an ill opinion of them, he declares he was otherwise persuaded of them, and hoped and believed they were interested in the things of salvation, Heb 6:9 the reasons of which persuasion are taken from the work of grace, which was wrought in them; from their laborious love they showed to the name of God, and to his people, and which they continued to show: and from the righteousness of God in not forgetting all this, Heb 6:10. And then he proceeds to exhort them to diligence in the exercise of grace, and discharge of duty, that so they might arrive to a full assurance of hope, Heb 6:11 and not to indulge slothfulness, but to be followers of the saints that were gone before them; whose character is, that through faith, and patience, they had inherited the promises, things the apostle would have those believers imitate them in, Heb 6:12 and particularly instances in Abraham, the father of this people, and of all believers; who having a promise from God, to which an oath was annexed, patiently waited for it, and obtained it, Heb 6:13 and having made mention of an oath, the apostle takes notice of the nature and use of one among men, Heb 6:16 and of the design of God in making use of one himself, which was to confirm his promise, and show its immutability to the heirs of it; and that by observing these two immutable things, which could never fail, they might have solid and abiding comfort: even all such, who, under a sense of danger, flee to Christ for refuge, who is the ground of hope proposed to them in the Gospel, to lay hold upon, Heb 6:17 and because of the firmness of the grace of hope, as it is conversant with Christ, and is cast on him, the good ground of it, it is compared to an anchor; and is said to be sure and steadfast, and to enter within the vail, where Christ is gone as a forerunner; and which is an encouragement to that grace to enter in after him; who is further described by his name Jesus, by his office as an high priest, and by the order of which he is, that of Melchizedek, Heb 6:19 which is mentioned, to lead on to what the apostle had to say concerning him, in the next chapter.

“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.

Then after this he led on to Faith also, that there might not only be hope, but a very true hope. For after the oath he lays down another thing too, even proof by facts, because "the forerunner is for us entered in, even Jesus." But a forerunner is a forerunner of some one, as John was of Christ. Now he did not simply say, "He is entered in," but "where He is entered in a forerunner for us," as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after each other. "Being made an High Priest forever after the order," he says, "of Melchisedec." Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind of Priesthood only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh. Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead "the reasonable service." But what is "the reasonable service"? The offerings made through the soul; those made through the spirit. ("God," it is said, "is a Spirit, and they that worship Him must worship Him in spirit and in truth"); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

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.

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.

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.

"where Jesus has entered as a forerunner on our behalf." Having said that our hope enters into heaven, he confirms what has been said, trusting this by the facts. For Christ himself entered there; and not only did he enter, but he entered on our behalf. And where our forerunner has entered, there it is necessary for us also to enter. For the forerunner is the forerunner of those who follow; and the difference between the forerunner and those who follow is not very great, just as between John and Christ. Do not be disturbed, then; as long as we have not yet entered, we will enter where our forerunner is. The "on our behalf" is extended so that he may be called our forerunner. The fact that he entered in the flesh is on our behalf, so that we also, having flesh, may obtain entrance. "Having become a high priest." And this is a great encouragement, if indeed our high priest is above and much better than those among the Jews; first, in manner; for he is not according to their order, but according to the order of Melchizedek; then, in place and tabernacle; for he is above and in heaven; third, in the covenant; for it is upon greater and more perfect promises; likewise, in permanence; for he is eternal, and not temporary; lastly, in person; for he is the Son of God. Therefore, do not lose heart. And well is the term "having become," because it was according to the flesh that he became a high priest.

Having said that our hope ascends to heaven, he confirms what was said by attesting it with deeds. For He too, Christ, entered; and not simply entered, but entered as a forerunner, that is, as if persuading us that we too must enter. For a forerunner goes ahead of someone following after him, and the distance between the forerunner and those following after him is not great at all, just as between John and Christ. Therefore do not be troubled: soon we too shall enter there, where our forerunner is. But he was not satisfied with saying "forerunner," but added also "for us," for greater persuasiveness, as if saying: He Himself had no need to enter there, for why would He, when He is God? But just as He assumed flesh for our sake, so too for our sake He entered within heaven, in order to open the way for us. Therefore we ourselves shall necessarily enter as well. Or the expression "for us" means: to intercede for us before the Father, just as the high priest entered the Holy of Holies once a year, praying for the people. And this is the greatest consolation: if our High Priest is in heaven, then He is also far superior to the Jewish high priests, namely: in the manner of appointment, for He is not after the order of those, but "after the order of Melchizedek"; and in place and tabernacle, for He is on the mountain and in heaven; in covenant, for it concerns greater and more perfect blessings; and in permanence, for He is eternal, not temporary; and finally, in person, for He is the Son of God. Therefore do not lose heart. But all this is said of Christ according to the flesh, for according to the flesh He also became High Priest.

325 (cont.). – This, our forerunner, who has entered there, has fixed there; hence, it says in Jn (14:2): 'I go to prepare a place for you.' 'He shall go up that shall open the way before them' (Mic. 2:13). Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as it says in the collect of vigil and of Ascension day. Yet because the high priest alone was permitted to enter within the veil (Lev 16), he says that Jesus has entered on our behalf, having become a high priest for ever after the order of Melchizedek. Notice how elegantly the Apostle returns to his main theme. For he had begun to speak of the priesthood and then digressed; but now he returns to it, as is obvious.

We must proceed from the first principles of the doctrine of Christ unto perfection, and not lay the foundation a second time, Heb 6:1-3. Those who were once enlightened, and have been made partakers of the Holy Ghost and the various blessings of the Gospel, if they apostatize from Christ, and finally reject him as their Savior, cannot be renewed again to repentance, Heb 6:4-6. The double similitude of the ground blessed of God, and bearing fruit; and of that ground which is cursed of God, and bears briers and thorns, Heb 6:7, Heb 6:8. The apostle's confidence in them, and his exhortation to diligence and perseverance, Heb 6:9-12. God's promise and oath to Abraham, by which the immutability of his counsel is shown, in order to excite our hope, Heb 6:13-18. Hope is the anchor of the soul, and enters within the veil, Heb 6:19, Heb 6:20.

Whither the forerunner - The word προδρομος, prodromos, does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, Isa 28:4, προδρομος συκου signifies the first fruits of the fig tree, or the first ripe figs. To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. 26: Ficus et praecoces habet, quas Athenis Prodromos (προδρομος), vocant. "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner." The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. 12:8, and in Isa 28:4, quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare Joh 14:2 (note); Co1 15:20 (note), Co1 15:23 (note); and the notes there. The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred. After the order of Melchisedec - After a long digression the apostle resumes his explanation of Psa 110:4, which he had produced, Heb 5:6, Heb 5:10, in order to prove the permanency of the high priesthood of Christ. 1. We have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful. The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him. 2. Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God's oath and promise cannot fail.

WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14) Therefore--Wherefore: seeing that ye ought not now to be still "babes" (Heb 5:11-14). leaving--getting further forward than the elementary "principles." "As in building a house one must never leave the foundation: yet to be always laboring in 'laying the foundation' would be ridiculous" [CALVIN]. the principles of the doctrine--Greek, "the word of the beginning," that is, the discussion of the "first principles of Christianity (Heb 5:12). let us go on--Greek, "let us be borne forward," or "bear ourselves forward"; implying active exertion: press on. Paul, in teaching, here classifies himself with the Hebrew readers, or (as they ought to be) learners, and says, Let us together press forward. perfection--the matured knowledge of those who are "of full age" (Heb 5:14) in Christian attainments. foundation of--that is, consisting in "repentance." repentance from dead works--namely, not springing from the vital principle of faith and love toward God, and so counted, like their doer, dead before God. This repentance from dead works is therefore paired with "faith toward God." The three pairs of truths enumerated are designedly such as JEWISH believers might in some degree have known from the Old Testament, but had been taught more clearly when they became Christians. This accounts for the omission of distinct specification of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course included). Repentance and faith were the first principles taught under the Gospel.

The absence of the Greek article requires ALFORD'S translation, "Where. As forerunner for us (that is, in our behalf), entered Jesus" [and is now: this last clause is implied in the 'where' of the Greek, which implies being IN a place: 'whither' is understood to 'entered,' taken out of 'where'; whither Jesus entered, and where He is now]. The "for us" implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us, His followers, opening the way to us, by His intercession with the Father, as the Aaronic high priest entered the Holiest Place once a year to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanctified. Christ's ascension is our promotion: and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, since Christ has taken up and set in the heavens the first-fruit of our lump, that is, the human flesh [CHRYSOSTOM]. As John Baptist was Christ's forerunner on earth, so Christ is ours in heaven. Next: Hebrews Chapter 7