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Selected Verse: Hebrews 6:18 - Strong Concordance
| Verse |
Translation |
Text |
| Heb 6:18 |
Strong Concordance |
That [2443] by [1223] two [1417] immutable [276] things [4229], in [1722] which [3739] it was impossible [102] for God [2316] to lie [5574], we might have [2192] a strong [2478] consolation [3874], who [3588] have fled for refuge [2703] to lay hold [2902] upon the hope [1680] set before us [4295]: |
| |
King James |
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: |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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). |
| Notes on the Bible, by Albert Barnes, [1834] |
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. |
| Vincent's Word Studies, by Marvin R. Vincent [1886] |
Two immutable things (δύο πραγμάτων ἀμεταθέτων)
His word and his oath.
Strong consolation (ἰσχυρὰν παράκλησιν)
Ἰσχιρὸς 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; see on Co1 14:3.
Who have fled for refuge (οἱ καταφυγόντες)
Only here and Act 14:6. The compound verb is well rendered by A.V., since, as distinguished from the simple φεύγειν 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. iv. 23, where, speaking of the barbarous tribe of the Iyrcae, he says, "Whoever flees (φεύγων) and betakes himself for refuge (καταφύγῃ) to them, receives wrong from no one." So Xen., Hellen. 1, 6, 16: "Conon fled (ἔφευγε) in swift vessels, and betakes himself for refuge (καταφεύγει) to Mitylene."
To lay hold upon the hope set before us (κρατῆσαι τῆς προκειμένης)
For κρατῆσαι to lay fast hold, see on Mar 7:3; see on Act 3:11; see on Col 2:19. Προκειμένης lying before or set before; destined or appointed. Mostly in Hebrews. Comp. Co2 8:12; Jde 1:7. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| 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. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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 Exo 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 neighbor 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 bath spoken and sworn! Take encouragement! Believe on the Son of God, and thou shalt not perish, but have everlasting life! |
1 Wherefore [5105] seeing we also [2532] are [2192] compassed about [4029] [2254] with so great [5118] a cloud [3509] of witnesses [3144], let [659] us [2249] lay aside [659] every [3956] weight [3591], and [2532] the sin [266] which doth so easily beset [2139] us, and let us run [5143] with [1223] patience [5281] the race [73] that is set before [4295] us [2254],
2 Looking [872] unto [1519] Jesus [2424] the author [747] and [2532] finisher [5051] of our faith [4102]; who [3739] for [473] the joy [5479] that was set before [4295] him [846] endured [5278] the cross [4716], despising [2706] the shame [152], and [5037] is set down [2523] at [1722] the right hand [1188] of the throne [2362] of God [2316].
31 Him [5126] hath God [2316] exalted [5312] with his [846] right hand [1188] to be a Prince [747] and [2532] a Saviour [4990], for to give [1325] repentance [3341] to Israel [2474], and [2532] forgiveness [859] of sins [266].
6 For unto us a child [03206] is born [03205], unto us a son [01121] is given [05414]: and the government [04951] shall be upon his shoulder [07926]: and his name [08034] shall be called [07121] Wonderful [06382], Counsellor [03289], The mighty [01368] God [0410], The everlasting [05703] Father [01], The Prince [08269] of Peace [07965].
17 Wherein [1722] [3739] God [2316], willing [1014] more abundantly [4054] to shew [1925] unto the heirs [2818] of promise [1860] the immutability [276] of his [846] counsel [1012], confirmed [3315] it by an oath [3727]:
12 That [3754] at [1722] that [1565] time [2540] ye were [2258] without [5565] Christ [5547], being aliens [526] from the commonwealth [4174] of Israel [2474], and [2532] strangers [3581] from the covenants [1242] of promise [1860], having [2192] no [3361] hope [1680], and [2532] without God [112] in [1722] the world [2889]:
2 In [1909] hope [1680] of eternal [166] life [2222], which [3739] God [2316], that cannot lie [893], promised [1861] before [4253] the world [166] began [5550];
2 In [1909] hope [1680] of eternal [166] life [2222], which [3739] God [2316], that cannot lie [893], promised [1861] before [4253] the world [166] began [5550];
10 Called [4316] of [5259] God [2316] an high priest [749] after [2596] the order [5010] of Melchisedec [3198].
6 As [2531] he saith [3004] also [2532] in [1722] another [2087] place, Thou [4771] art a priest [2409] for [1519] ever [165] after [2596] the order [5010] of Melchisedec [3198].
4 The LORD [03068] hath sworn [07650], and will not repent [05162], Thou art a priest [03548] for ever [05769] after the order [01700] of Melchizedek [04442].
7 Even as [5613] Sodom [4670] and [2532] Gomorrha [1116], and [2532] the cities [4172] about [4012] them [846] in like [3664] [5125] manner [5158], giving themselves over to fornication [1608], and [2532] going [565] after [3694] strange [2087] flesh [4561], are set forth for [4295] an example [1164], suffering [5254] the vengeance [1349] of eternal [166] fire [4442].
12 For [1063] if there [1487] be first [4295] a willing mind [4288], it is accepted [2144] according to [2526] that [1437] a man [5100] hath [2192], and not [3756] according to that [2526] he hath [2192] not [3756].
19 And [2532] not [3756] holding [2902] the Head [2776], from [1537] which [3739] all [3956] the body [4983] by [1223] joints [860] and [2532] bands [4886] having nourishment ministered [2023], and [2532] knit together [4822], increaseth [837] with the increase [838] of God [2316].
11 And [1161] as the lame man [5560] which was healed [2390] held [2902] Peter [4074] and [2532] John [2491], all [3956] the people [2992] ran together [4936] unto [4314] them [846] in [1909] the porch [4745] that is called [2564] Solomon's [4672], greatly wondering [1569].
3 For [1063] the Pharisees [5330], and [2532] all [3956] the Jews [2453], except [3362] they wash [3538] their hands [5495] oft [4435], eat [2068] not [3756], holding [2902] the tradition [3862] of the elders [4245].
6 They were ware [4894] of it, and fled [2703] unto [1519] Lystra [3082] and [2532] Derbe [1191], cities [4172] of Lycaonia [3071], and [2532] unto the region that lieth round about [4066]:
3 But [1161] he that prophesieth [4395] speaketh [2980] unto men [444] to edification [3619], and [2532] exhortation [3874], and [2532] comfort [3889].
24 But [4133] woe [3759] unto you [5213] that are rich [4145]! for [3754] ye have received [568] your [5216] consolation [3874].
13 Remember [02142] Abraham [085], Isaac [03327], and Israel [03478], thy servants [05650], to whom thou swarest [07650] by thine own self, and saidst [01696] unto them, I will multiply [07235] your seed [02233] as the stars [03556] of heaven [08064], and all this land [0776] that I have spoken [0559] of will I give [05414] unto your seed [02233], and they shall inherit [05157] it for ever [05769].