Hebrews 6:18

Heb 6:18-19. That by two immutable things in either, much more in both, of which it was impossible for God to lie — To alter his purpose and disappoint our expectation; we might have a strong consolation — A powerful argument to believe the promise with a confidence excluding all doubt and fear, and might receive a great comfort thereby; who have fled for refuge — Who, under a consciousness of our sinfulness and guilt, depravity, weakness, and wretchedness, have betaken ourselves for safety from deserved wrath; to lay hold on the hope — The promise (so confirmed by an oath) which is the ground of our hope; set before us in Christ — Through whom alone we can have salvation, present and eternal; which hope — In and through Christ, our righteousness and sanctification; we have as an anchor of the soul — The apostle here alludes to an anchor, which when cast, both preserves the vessel from losing the ground she has gained, and keeps her steady amid the winds and waves, when the art and skill of the mariners are overcome, and they cannot steer the ship in its right course, nor could otherwise preserve it from rocks, shelves, or sand- banks; both sure — Ασφαλη, safe, that will not fail, or may with confidence be trusted to, the matter of which it is formed being solid, and the proportion of it suited to the burden of the ship; and steadfast — Βεβαιαν, firm against all opposition, which no violence of winds or storms can either break or move from its hold; and which entereth into that within the veil — He alludes to the veil which divided the holy place of the Jewish tabernacle or temple from the most holy: and thus he slides back to the priesthood of Christ. But he does not speak of that which was within the veil, namely, the ark and mercy-seat, the tables of stone, and cherubim, the work of men’s hands, but of the things signified by them; God himself on a throne of grace, and the Lord Christ, as the high-priest of the church, at his right hand: or the Father as the author, the Lord Jesus as the purchaser, and the covenant as the conveyer of all grace; which were all typically represented by the things within the veil. And the apostle makes use of this allusion to instruct the Hebrews in the nature and use of the old tabernacle institutions; and from thence in the true nature of the priesthood of Christ, to which he is now returning. The meaning is, that the believer’s hope lays hold on God himself, on a throne of grace and on Christ as the High-Priest of the church, who is in heaven itself, the place of God’s presence, typified by the holy of holies.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Heb 6:18. Δύο, two) The one the promise, the other the oath.—ἐν οἷς, in which) This refers to δύο, two.—ἰσχυρὰν, strong) So as that it may swallow up all strife (contradiction) arising from distrust. Βεβαίαν, firm, stedfast, follows, ver, 19. Both words are joined, ch. Heb 9:17. Ἰσχυρὸς implies that strength by which a man is able to inflict hard blows on his enemy: βέβαιος, that firmness by which he does not allow himself to be moved from the position which he occupies.—οἱ καταφυγόντες, who have fled for refuge) as from a shipwreck: ἄγκυραν, an anchor, follows.—προκειμένης) set before us. The same word occurs, ch. Heb 12:1-2.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Heb_6:18. Indication of purpose to ἐμεσίτευσεν ὅρκῳ, Heb_6:17, and consequently parallel to the participial clause there, περισσότερον βουλόμενος ἐπιδ. τοῖς κληρονόμ. τῆς ἐπ. τὸ ἀμετάθετον τῆς βουλῆς αὐτοῦ, but no mere repetition of the same, since the divine purpose, which was there presented purely objectively in relation to Christians, is now subjectively turned in relation to them.

διὰ δύο πραγμάτων ἀμεταθέτων] by virtue of two unalterable facts, namely, by virtue of the promise and the oath. Against the connection (comp. Heb_6:13; Heb_6:17) Reuss: lune de ces choses cest la parole évangélique apportée par Christ, lautre le serment typique donné à Abraham.

δύο] See Winer, Gramm., 7 Aufl. p. 63; Buttmann, Gramm. des neutest. Sprachgebr. p. 25.

ἐν οἷς ἀδύνατον ψεύσασθαι θεόν] in which (i.e. in connection with their fulfilment) it is impossible that God should have lied (deceived). For God is faithful. His bare word is trustworthy; how much more thus when He confirms it by an oath! To supply a ἡμᾶς to ψεύσασθαι (Heinrichs) is inadmissible.

παράκλησιν] not consolation (Vulgate, Luther, Calvin, Jac. Cappellus, Piscator, Schlichting, Grotius, Owen, Böhme, Ebrard, Bloomfield, Bisping, and the majority), but, as the hortatory tendency of our whole section requires: encouragement (Oecumenius, Theophylact, Estius, Semler, Carpzov, Stuart, Bleek, Tholuck, de Wette, Delitzsch, Alford, Conybeare, Maier, Moll, Kurtz, and others).

Upon παράκλησιν ἔχωμεν, not upon οἱ καταφυγόντες (Primasius, Erasmus, Beza, Schlichting, Grotius, Akersloot, Wolf, Carpzov, Abresch, Schulz, Böhme, Kuinoel, Klee, de Wette, Ebrard, Bloomfield, Bisping, Delitzsch, Riehm (Lehrbegr. des Hebräerbr. p. 749), Alford, Moll, Kurtz, Ewald, MCaul, and many others), does κρατῆσαι τῆς προκειμένης ἐλπίδος depend; so that οἱ καταφυγόντες is to be taken, with Oecumenius, Camerarius, Cameron, Seb. Schmidt, Heinrichs, Bleek, Maier, Hofmann, and others, absolutely.

οἱ καταφυγόντες] those who have fled, with the subordinate notion of having found refuge, thus the sheltered, saved ones. As regards the sense, the expression is to be thus filled up: we who have fled out of the sinful world, and have fled to God. As an analogon is compared οἱ σωζόμενοι (Act_2:47, al.).

κρατῆσαι τῆς προκειμένης ἐλπίδος] to hold fast (Luther, Schulz, Stuart, Bleek, Conybeare, Maier, Moll, Hofmann, and others) to the hope lying in readiness. To interpret κρατῆσαι as to lay hold (Wolf, Tholuck, de Wette, Alford, Kurtz, Ewald, al.), with a right combining with παράκλησιν, is forbidden by the connection; comp. Heb_6:11, according to which the readers already possess the ἐλπίς, but not as yet any πληροφορία thereof; comp. further the διὰ μακροθυμίας, Heb_6:12, and μακροθυμήσας, Heb_6:15.

τῆς προκειμένης ἐλπίδος is not the same thing as τῆς ἐλπίδος τῶν προκειμένων, to the hope of the blessings of salvation which lie before us, which await us (Bleek, de Wette, Tholuck, Maier), in such wise that a mingling of the objective notion of ἐλπίς with the subjective notion thereof would have to be assumed. Still less are we at liberty, with Grotius, Seb. Schmidt, Wittich, Peirce, Limborch, Heinrichs, Böhme, Kuinoel, Klee, Bloomfield, Alford, Hofmann, and others, to interpret ἐλπίς in itself alone as res sperata (comp. Col_1:5). On the contrary, Heb_6:19 points to the Christian hope in the subjective sense. As προκειμένη, however, lying at hand, or existing in readiness, this is characterized, since it is already infused into the Christians, has already been communicated to them as a blessing for possession, with their reception of Christianity.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Heb 6:18 . The motive of this procedure on God’s part has already been indicated in βουλόμενος , but now it is more fully declared. ἵνα διὰ δύο … ἐλπίδος “that by two immutable things in which it is impossible for God to lie, we may have a strong encouragement, who fled for refuge to hold fast the hope set before us”. The two immutable things are God’s promise and His oath. It is impossible for God to break His promise, impossible also for him to falsify His oath. Both of these were given that even weak men might have strong encouragement. The emphasis is on ἰσχυρὰν , no ordinary encouragement. Interpreters are divided as to the construction of κρατῆσαι , Œcumenius, Bleek, Lünemann, and others maintaining its dependence on παράκλησιν , encouragement to hold fast the hope; while others, as Beza, Tholuck, Delitzsch, Weiss, construe it with καταφυγόντες as in A.V. “who have fled for refuge to lay hold upon the hope”. If this latter construction be not adopted, καταφυγ . is left undefined and must be taken in an absolute sense, which is unwarranted. It is the word used in the LXX (Deu 4:42 ; Deu 19:5 ; Jos 20:9 ) for fleeing from the avenger to the asylum of the cities of refuge. So here Christians are represented as fleeing from the threatened danger and laying hold of that which promises safety. κρατῆσαι (aor. of single act) must therefore be rendered “to lay hold of” and not, as in Heb 4:14 , “hold fast”. The former meaning is much more frequent than the latter. τῆς προκειμένης ἐλπίδος , the hope, that is, the object of hope is set before us as the city of refuge was set before the refugee and it is laid hold of by the hope it excites. προκειμ . is used of any object of ambition, “de praemiis laborum ac certaminum” (Wetstein, with examples). Cf. Col 1:5 , τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

immutable--Translate, as in Heb 6:17, "unchangeable."

impossible . . . to lie--"ever to lie"; this is the force of the Greek aorist [ALFORD]. His not being able to deny Himself is a proof, not of weakness, but of strength incomparable.

consolation--under doubts and fears, and so "encouragement," literally, "exhortation."

fled for refuge--as if from a shipwreck; or, as one fleeing to one of the six cities of refuge. Kadesh, that is, holy, implies the holiness of Jesus, our Refuge. Shechem, that is, shoulder, the government is upon his shoulder (Isa 9:6). Hebron, that is, fellowship, believers are called into the fellowship of Christ. Bezer, that is, a fortress, Christ is so to all who trust in Him. Ramoth, that is, high, for Him hath God exalted with His right hand (Act 5:31). Golan, that is, joy, for in Him all the saints are justified and shall glory.

lay hold upon the hope--that is, the object of our hope, as upon a preservative from sinking.

set before us--as a prize for which we strive; a new image, namely, the race course (Heb 12:1-2).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. That by two immutable things] The promise and oath of God: the promise pledged his faithfulness and justice; the oath, all the infinite perfections of his Godhead, for he sware by himself. There is a good saying in Beracoth on Ex 32:13, fol. 32: Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self. "What is the meaning of by thine own self? Rab. Eleazar answered, Thus said Moses to the holy blessed God, Lord of all the world. If thou hadst sworn to them by the heavens and the earth, then I should have said, As the heavens and the earth shall pass away, so may thy oath pass away. But now thou hast sworn unto them by thy great name, which liveth, and which endureth for ever, and for ever and ever; therefore thy oath shall endure for ever, and for ever and ever."

This is a good thought; if God had sworn by any thing finite, that thing might fail, and then the obligation would be at an end, but he has sworn by what is infinite, and cannot fail; therefore his oath is of eternal obligation.

We might have a strong consolation] There appears to be an allusion here to the cities of refuge, and to the persons who fled to them for safety. As the person who killed his neighbour unawares was sure if he gained the city of refuge he should be safe, and had strong consolation in the hope that he should reach it, this hope animated him in his race to the city; he ran, he fled, knowing that, though in danger the most imminent of losing his life, yet, as he was now acting according to an ordinance of God, he was certain of safety provided he got to the place.

It is easy to apply this to the case of a truly penitent sinner. Thou hast sinned against God and against thy own life! The avenger of blood is at thy heels! Jesus hath shed his blood for thee, he is thy intercessor before the throne; flee to him! Lay hold on the hope of eternal life which is offered unto thee in the Gospel! Delay not one moment! Thou art never safe till thou hast redemption in his blood! God invites thee! Jesus spreads his hands to receive thee! God hath sworn that he willeth not the death of a sinner; then he cannot will thy death: take God's oath, take his promise; credit what he hath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life!

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

18. That by two immutable things, etc. What God says as well as what he swears is immutable. (Psalm 12:6; Numb. 23:19.) It may be with men far otherwise; for their vanity is such that there cannot be much firmness in their word. But the word of God is in various ways extolled; it is pure and without any dross, like gold seven times purified. Even Balaam, though an enemy, was yet constrained to bring this testimony,

“God is not like the sons of men that he should lie, neither like men that he should repent: has he then said, and shall he not do it? Has he spoken, and shall he not make it good?” (Numbers 23:19.)

The word of God, then, is a sure truth, and in itself authoritative, (αὐτόπιστος self-worthy of trust.) But when an oath is added it is an overplus added to a full measure. We have, then, this strong consolation, that God, who cannot deceive when he speaks, being not content with making a promise, has confirmed it by an oath.

Who have fled for refuge, etc. By these words he intimates that we do not truly trust in God except when we forsake every other protection and flee for refuge to his sure promise, and feel assured that it is our only safe asylum. Hence by the word flee is set forth our poverty and our need; for we flee not to God except when constrained. But when he adds the hope set before us, he intimates that we have not far to go to seek the aid we want, for God himself of his own free will meets us and puts as it were in our hand what we are to hope for; it is set before us. But as by this truth he designed to encourage the Jews to embrace the Gospel in which salvation was offered to them; so also he thus deprived the unbelieving, who rejected the favor presented to them, of every excuse. And doubtless this might have been more truly said after the promulgation of the Gospel than under the Law: “There is now no reason for you to say, ‘Who shall ascent into heaven? Or, Who shall descend into the deep? Or, Who shall pass over the sea? For nigh is the word, it is in thy mouth and in thy heart.’” (Deuteronomy 30:12; Romans 10:6.)

But there is a metonymy in the word hope, for the effect is put for the cause; and I understand by it the promise on which our hope leans or relies, for I cannot agree with those who take hope here for the thing hoped for — by no means: and this also must be added, that the Apostle speaks not of a naked promise, suspended as it were in the air, but of that which is received by faith; or, if you prefer a short expression, the hope here means the promise apprehended by faith. By the word laying hold, as well as by hope, he denotes firmness.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(18) Two immutable things.—The promise and the oath.

Consolation.—Rather, encouragement. For us, rather than for Abraham alone, was the encouragement designed; for us, who (as men in danger of their lives flee to the sanctuary) “fled for refuge to lay hold upon the hope set before us” in the promise. Up to this point we read of what God has done; here of what must be done by man. The laying hold expresses the “faith,” and implies the “patient waiting” (Heb_6:12); by it we become true “heirs of the promise” (Heb_6:17).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. by two immutable things] Namely, by the oath and by the word of God. The Targums for “By Myself” have “By My Word have I sworn.”

in which it was impossible for God to lie] St Clement of Rome says “Nothing is impossible to God, except to lie” (Ep. ad Cor. 27). “God that cannot lie” (Tit_1:2. Comp. Num_23:19).

consolation] Rather, “encouragement.”

who have fled for refuge] As into one of the refuge-cities of old. Num_35:11.

to lay hold upon the hope set before us] “The hope” is here (by a figure called metonymy) used for “the object of hope set before us as a prize” (comp. Heb_10:23); “the hope which is laid up for us in heaven,” Col_1:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Which hope we have as an anchor of the soul,.... This world is as a sea; the church in it, and so every believer, is as a ship; the port that is bound unto is heaven; Christ is the pilot, and hope is the anchor: an anchor is cast on a bottom, out of sight; and when the ship is in a calm, or in danger of a rock, or near the shore; but is of no service without a cable: and when cast aright, keeps the ship steady: so hope is cast on Christ; whence he is often called hope itself, because he is the ground and foundation of it, and who is at present unseen to bodily eyes; and the anchor of hope without the cable of faith is of little service; but being cast aright on Christ, keeps the soul steady and immovable: in some things there is a difference between hope and an anchor; an anchor is not of so much use in tempests as in a calm, but hope is; the cable may be cut or broke, and so the anchor be useless, but so it cannot be with faith and hope; when the ship is at anchor, it does not move forward, but it is not so with the soul, when hope is in exercise; the anchor of hope is not cast on anything below, but above; and here it is called the anchor of the soul, to distinguish it from any other, and to show the peculiar benefit of it to the soul. Pythagoras makes use of the same metaphor (x);

"riches (he says) are a weak anchor, glory: is yet weaker; the body likewise; principalities, honours, all these are weak and without strength; what then are strong anchors? prudence, magnanimity, fortitude; these no tempest shakes.''

But these philosophical moral virtues are not to be compared with the Christian's grace of hope, which is

both sure and steadfast; it is in itself a grace firm and stable; it is permanent and can never be lost: and it is still more sure and steadfast, by virtue of what it is fixed upon, the person, blood, and righteousness of Christ; and by the immutability, faithfulness, and power of God it is concerned with; and through the aboundings and discoveries of divine love, grace, and mercy; and from the instances of grace to the vilest of sinners:

and which entereth into that within the vail; the holy of holies, heaven itself; in allusion to the vail which divided between the holy and the holy of holies: the things within the vail, or in heaven, which hope entering into fixes upon, are the person of Christ, who is entered there, and appears in the presence of God for his people; his blood which he has carried along with him, and by which he is entered there; his justifying righteousness, by which the law is fulfilled, the two tables of stone in the ark of the testimony; the sweet incense of his mediation, which is continually offered up by him; the mercy seat, or throne of grace, on which Jehovah sits as the God of grace; and all the glories of heaven; all which hope is concerned with, and receives strength and rigour from: and their being within the vail, is expressive of their hiddenness and invisibility at present, and of their safety and security, as well as of their sacredness; and this shows a difference between the hope of believers and others, whose hope fixes upon things short of these; and likewise the great privilege of a believer, who being made a priest unto God, has liberty and boldness to enter into the holiest of all. The Jews (y) speak of a vail in the world to come, which some are worthy to enter into.

(x) Apud Stobaeum, Serm. I. (y) Zohar in Gen. fol. 73. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:

Ver. 18. We might have strong] Such as swalloweth up all worldly griefs, as Moses’ serpent did the sorcerers’ serpents, or as the fire doth the fuel. The sacraments are God’s visible oaths unto us; he taketh, as it were, the body and blood of his Son into his hand, and solemnly sweareth to bestow upon us all the purchase of Christ’s passion. Should not therefore the joy of the Lord be our strength? Neh 8:10. The comforts of philosophy are λεσχαι και φλυαοαι (as Plato hath it, as Socrates found it when he was to die), that is, toys and trifles. Nescio quomodo imbecillior est medicina quam morbus, saith Cicero, the disease is too hard for the medicine. But the consolations of God are strong in themselves, and should not be small with us, Job 15:11.

To lay hold upon the hope, &c.] Gr. κοατησαι, to lay hold by main force, and so to hold as not to lose our hold, when the devil would pull it from us. It is our faith that he fights against, our hope that he would shred us off. Look to it.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That by two immutable things - What the “two immutable things” here referred to are, has been made a matter of question among commentators. Most expositors, as Doddridge, Whitby, Rosenmuller, Koppe, and Calvin, suppose that the reference is to the promise and the oath of God, each of which would be a firm ground of the assurance of salvation, and in each of which it would be impossible for God to lie. Prof. Stuart supposes that the reference is to “two oaths” - the oath made to Abraham, and that by which the Messiah was made High Priest according to the order of Melchizedek; Psa 110:4; Heb 5:6, Heb 5:10. He supposes that thus the salvation of believers would be amply secured, by the promise that Abraham should have a Son, the Messiah, in whom all the families of the earth would be blessed, and in the oath that this Son should be High Priest forever. But to this interpretation it may be objected that the apostle seems to refer to two things distinct from each other in their nature, and not to two acts of the same kind. There are two kinds of security referred to, whereas the security furnished according to this interpretation would be the same - that arising from an oath. However numerous the oaths might be, still it would be security of the same kind, and if one of them were broken no certainty could be derived from the other. On the supposition, however, that he refers to the “promise” and the “oath,” there would be two kinds of assurance of different kinds. On the supposition that the “promise” was disregarded - if such a supposition may be made still there would be the security of the “oath” - and thus the assurance of salvation was two-fold. It seems to me, therefore, that the apostle refers to the “promise” and to the “oath” of God, as constituting the two grounds of security for the salvation of his people. Those things were both unchangeable, and when his word and oath are once passed, what he promises is secure.

In which it was impossible for God to lie - That is, it would be contrary to his nature; it is not for a moment to be supposed; compare Tit 1:2, “God - that cannot lie.” The impossibility is a “moral” impossibility, and the use of the word here explains the sense in which the words “impossible, cannot,” etc., are often used in the Scriptures. The meaning here is, that such was the love of God for truth; such his holiness of character, that he “could” not speak falsely.

We might have a strong consolation - The strongest of which the mind can conceive. The consolation of a Christian is not in his own strength; his hope of heaven is not in any reliance on his own powers. His comfort is, that God has “promised” eternal life to his people, and that He cannot prove false to his word; Tit 1:2.

Who have fled for refuge - Referring to the fact that one charged with murder fled to the city of refuge, or laid hold on an altar for security. So we guilty and deserving of death have fled to the hopes of the gospel in the Redeemer.

To lay hold upon - To seize and hold fast - as one does an altar when he is pursued by the avenger of blood.

The hope set before us - The hope of eternal life offered in the gospel. This is set before us as our refuge, and to this we flee when we feel that we are in danger of death. On the nature of hope, see the notes on Eph 2:12.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That by two immutable things: another end of the Mediator’s oath is here added, God’s oath and a promise spoken to before, which are firm and stedfast to eternity; heaven and earth may pass away, but they cannot.

In which it was impossible for God to lie, i.e. to cease to be himself, for essential truth to become a lie is impossible, it is utterly inconsistent with his nature. He is incapable to deceive, or speak against his mind, Num 23:19; 1Sa 15:29; Psa 89:35; Tit 1:2; and it is as impossible for him to violate his promise or oath.

We might have a strong consolation; such as will vanquish all doubts, fears, jealousies, sorrows, distractions, putting the heart into a quiet, peaceful, settled frame, and stablishing it in it, whatsoever temptations, trials, or persecutions it may meet with from without or within to perplex it.

Who have fled for refuge to lay hold upon the hope set before us: but it is the heart of a persevering believer, not of common professors, which is so strongly settled and comforted by them; such who flee to take hold of them; having cleared their right to them, and possessing their souls of them by faith, so to hold fast, as who would no more leave, than Joab would the horns of the altar, being a far greater security than it, or any city of refuge whatsoever; retreating to, and keeping in, this strong hold, nothing can interrupt their comfort. or hurt them, Job 13:15,16; Pr 18:10.

The hope set before them is that eternal, good, and blessed state which is reserved in heaven for believers, the object of their hope set out to their view and prosecution as a prize in the promise, 1Pe 1:3,4; by a metonymy of the effect for the cause, hope and good hoped for are joined together for our pursuit.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Two immutable things—His partyship and his mediatorship; his position as promiser and as juror.

Impossible for God to lie—The whole foundation of the persevering believer’s hope of glory is the absolutely bound veracity of God. We…

who have fled for refuge—Greek, we refugees.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That by two unchangeable things - His promise and his oath, in either, much more in both of which, it was impossible for God to lie, we might have strong consolation - Swallowing up all doubt and fear. Who have fled - After having been tossed by many storms. To lay hold on the hope set before us - On Christ, the object of our hope, and the glory we hope for through him.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

18. That by two immutable things. By his word of promise, and by his oath, neither of which could ever be broken. Strong consolation. In the absolute certainty of God's promises who have fled for refuge. Fled from the wrath revealed against sin to the Gospel with its promises and blessed hopes.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

18. διὰ δύο. Namely, by the oath and by the word of God. The Targums for “By Myself” have “By My Word have I sworn.”

ἀδύνατον ψεύσασθαι θεόν. St Clement of Rome says “Nothing is impossible to God, except to lie” (Ep. ad Cor. 27). “God that cannot lie” (Tit 1:2. Comp. Num 23:19).

παράκλησιν, “encouragement.”

καταφυγόντες. As into one of the refuge-cities of old. Num 35:11.

ἐλπίδος. “The hope” is here (by a figure called metonymy) used for “the object of hope set before us as a prize” (comp. Heb 10:23); “the hope which is laid up for us in heaven,” Col 1:5.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18.] that by means of two (δύο is here undeclinable, but not, as Delitzsch states, always in N. T. We have δύσιν in ch. 10:28: Mat 6:24; Mat 22:40: Act 12:6 al.) unchangeable things (ποίου καὶ ποίου; τοῦ τε εἰπεῖν καὶ ὑποσχέσθαι, τοῦ τε ὅρκον προσθεῖναι τῇ ὑποσχέσει. Chrys., Thl.: δύο πράγματα τὸν λόγον καὶ τὸν ὅρκον εἴρηκε. καὶ μόνῳ γὰρ λόγῳ χρώμενος ὁ θεὸς πληροῖ τὴν ὑπόσχεσιν· πολλῷ δὲ μᾶλλον ὅρκον συνάπτων τῷ λόγῳ, Thdrt. Similarly Œc., Schol. Matth., Primas., Erasm., Calov., Beza, Schlichting, and almost all recent expositors. Primasius mentions an idea that one is the promise accompanied by the oath, the other the completion of the promise. Stuart thinks that the two oaths are meant, that to Abraham, and that to Christ by which He is constituted a priest after the order of Melchisedek, and refers to Storr as agreeing in substance with him. But this cannot be the meaning. For the Writer is not recounting God’s promises made by oath, on which our Christian hope is founded: for thus he might say not two but many (e. g. “The Lord hath sworn unto David and will not repent: Of the fruit of thy body will I set upon thy seat”): but he is impressing on us the strength of that method of assurance which God has been pleased to give us, in that He has not only promised (in both cases in question) but also confirmed it by an oath), in which (“quæ quum adsint,” as Böhme in Bl.: bei denen: much as ἐν ᾧ above [as the material of the lie, if it were possible]) it is impossible for God ever (this force is given by the aor. which distributes the proposition into separate incidents) to lie (in each and either of them, it is out of all question that falsehood should be suspected in Him. The stress is on ψεύσασθαι, not on θεόν) we may have strong encouragement (see below), who have fled for refuge to lay hold on the hope set before us (so (except “consolation” for ‘encouragement’) E. V. and in my opinion rightly. The construction, and with it the meaning of παράκλησις, is much controverted. The above view is that of Primas., Erasm., Beza, Schlicht., Grot., Wolf, Schulz, Böhme, Kuinoel, De Wette, Ebrard, Bisping, Tholuck, Delitzsch, and many others. On the other hand Œc. (οἱ καταφυγόντες· εἰς αὐτόν φησι. κρατῆσαι· ἰσχυρὰν παράκλησιν ἔχωμεν εἰς τὸ κρατῆσαι τῆς προκειμένης ἐλπίδος), Thl. (παράκλησιν· παραίνεσιν μεγάλην κ. προτροπήν.… ποῦ δὲ ἔχομεν τὴν προτροπήν; εἰς τὸ κρατῆσαι κ.τ.λ.), (Chrys. gives no exposition), Camerarius, Camero, Seb. Schmidt, Heinrichs, Bleek, Lünem., Conybeare, Stuart, al. make κρατῆσαι dependent on παράκλησιν, which they render “exhortation,” “encouragement.” This necessitates making καταφυγόντες absolute, “we who have fled for refuge:” but from what, or to what? There is nothing in the context here, which could lead to this absolute use of such an expression. But if it be joined with εἰς τὸ κρατῆσαι, the idea of flying to an asylum is at once given, and the figure easily and naturally introduced. Besides which, had παράκλησις, meaning ‘exhortation’ or ‘encouragement,’ been followed by a verb, ‘to hold fast,’ this could hardly have been expressed by an aorist: being an abiding condition, it must be present. Whereas now, we have fled to refuge in order to lay hold of—the whole Christian state in one act, which justifies the aorist. As regards the separate words, παράκλησις need not mean “consolation,” but may here also be taken in the same sense as in the other two passages of our Epistle (reff.), viz. ‘encouragement’ or ‘exhortation,’ without an infinitive following. Of these, the former is that which best bears absolute use in English, and I have therefore adopted it. καταφεύγω (see reff. and Jer_27 (50) 5: Ps. 142:9) is generally used in the sense of flying for refuge: so Herod. ii. 113, of Paris, when shipwrecked in Egypt, and a suppliant in the temple of Hercules: vi. 75, of the Argives who had fled for sanctuary to the temple of Argos. See especially Raphel’s note here. For κρατεῖν, see on ref.: where observe the present, giving the sense ‘hold fast.’ τῆς προκειμένης ἐλπίδος is not an easy expression. The verb προκεῖσθαι is often used of a prize proposed for a contest,—πρό giving the sense of coram, as in ‘propono:’ so Herod. ix. 101, ὥς σφι καὶ αἱ νῆσοι καὶ ὁ Ἑλλήσποντος ἄεθλα προέκειτο, and in numerous examples in Bl. from Xen., Polyb., Ælian, Jos., Philo. So in ch. 12:2, τῆς προκειμένης αὐτῷ χαρᾶς. Hence it seems most natural to take ἐλπίς here objectively, or very nearly so;—hope, as embodying the thing hoped for. And especially is this so, when we compare Col 1:5, τὴν ἐλπίδα τὴν ἀποκειμένην ὑμῖν ἐν τοῖς οὐρανοῖς, and Tit 2:13, προσδεχόμενοι τὴν μακαρίαν ἐλπίδα. Those who take κρατῆσαι for “to hold fast,” are obliged here to regard τῆς προκειμένης ἐλπίδος as equivalent to τῆς ἐλπίδος τῶν προκειμένων: so Bleek: which is very forced: or, as Lünem., to regard ἐλπίς itself as a subjective quality made objective, which, as a privilege or a possession, is ready for and proposed to us in the Christian covenant. Calvin gives a curious explanation: “In vocabulo spei est metonymia: effectus enim pro causa accipitur: nam ego promissionem intelligo cui spes nostra innititur”):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Two immutable things [δυο πραγματων αμεταθετων] . His word and his oath.

Strong consolation [ισχυραν παρακλησιν] . jIscirov strong implies indwelling strength embodied or put forth either aggressively or as an obstacle to resistance; as an army or a fortress. For consolation rend. encouragement, and see on Luk 6:24; 1Co 14:3.

Who have fled for refuge [οι καταφυγοντες] . Only here and Act 14:6. The compound verb is well rendered by A. V., since, as distinguished from the simple feugein to flee, it expresses flight to a definite place or person for safety. Hence often used in connection with an altar or a sanctuary. The distinction between the simple and the compound verb is illustrated in Hdt 4:23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees [φευγων] and betakes himself for refuge [καταφυγη] to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16 "Conon fled [εφευγε] in swift vessels, and betakes himself for refuge [καταφευγει] to Mitylene."

To lay hold upon the hope set before us [κρατησαι της προκειμενης] . For krathsai to lay fast hold, see on Mr 7:3; Act 3:11; Col 2:19. Prokeimenhv lying before or set before; destined or appointed. Mostly in Hebrews. Comp. 2Co 8:12; Jude 1:7. 198

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

18. ἕνα... σχ. παράκ. ἔχ. ol καταφ....} ἐλαί.. «τὸ may have strong encouragement who fled...Latt. ut /fortisetmum solacium habeamus qui conSugimus...The whole context shews that παράκλησιν is to be understood as encouragement to maintain with boldnoss a position bosct by difficulties, and not simply passive consolation. The word occurs again in the Epistle 6. xii. 5; xiii. 22.

The opithet (ἰσχυράν) is unusual (comp. v. 7 κραυγὴ lox. [xi. 341. It doscribes that which possesses absolute might, and not simply strength sufficient for a particular task. Oompare 2 Cor. x. 10; Apoo. xviii. 2, 10; xix. 6; Lk. xv. 14 (not Matt. xiv. 30).

For the order see ix. 12; and distinguish the predicative use in vil. 24.

On ἔχωμεν Chrysostom says with ἑαυτοῦ σκοπεῖ ἀλλ’ ὅπως τοὺς ἀνθρώπους πείσῃ. Comp. 1 John ii. 1 note.

διὰ δύο πραγμ. dp.] by two immutable things, the promise and the oath (oo. 13,17). Πρᾶγμα may mean either object (c. x. 1; xi. 1) or fact, action (Acts τ. 4; Luke i. 1).

ἐν ols ddvy, ψεύσ.) That the promise of God should fail is as inconceivable as that His oath should fail. Hemust

(c) Tho promise fulfilled in the exaltation of the Son of man (19, 20).

19,20. The promise has been fulfilled for humanity in the Son of man. Hopo thorefure can now ontor into the very Presence of God where‘ Jesus’

is, a High-pricat for ever.

Brooke Foss Westcott (1825–1901), The Epistle to the Hebrews (1889) and The Epistles of St John (1883) — public domain (pre-1929). Text recovered from Internet Archive / Google Books OCR scans. Westcott’s Gospel of John commentary is not included (its OCR lost the chapter running-heads required for reliable verse-keying). Some Greek quoted in the Hebrews volume is imperfectly rendered by the OCR.