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mannafest.faith

Hebrews 6:19

in Hebrews 6

We have this hope as an anchor for the soul, firm and secure. It enters the inner sanctuary behind the curtain,

BSB

The same verse in ASV and KJV ▾

ASV

which we have as an anchor of the soul, a hope both sure and stedfast and entering into that which is within the veil;

KJV

Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;

This verse in Hebrews 6

Commentary

16 notes on this verse

A commentator

Oecumenius

The Pseudo-Oecumenian Catena on Hebrews · Written before 550.

"we have as an anchor," which stabilizes the wavering ships, and hope makes those who are shaken by temptations brave, committed, and patient. "safe and committed." Not simply an anchor, but also safe and secure. For there is an anchor that does not keep the …

This site's exposition

an anchor for the soul

on Hebrews 6:19-20

The hope is an anchor for the soul, firm and secure, and it enters the inner sanctuary behind the curtain. Jesus entered there as our forerunner, prodromos, pledging that His people follow. The title of 5:10 returns here, a high priest forever in the order of Melchizedek.

The record, by era

The Church Fathers4 voices

Keep fast hold upon the hope that Christ cannot lie, according to Paul's counsel to us, "To lay hold of the hope which is promised to us; which we have as an anchor fixed in our soul that it may not be moved." For as …

A commentator

Ephrem the Syrian

COMMENTARY ON THE EPISTLE TO THE HEBREWS · Written before 373.

proposed

"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 …

A commentator

Theodoret of Cyrus

INTERPRETATION OF HEBREWS 6 · Written before 458.

proposed

By "curtain" he referred to heaven: the Lord promised to give the kingdom of heaven to those believing in him.

A commentator

John Chrysostom

Homily on Hebrews 11 · Written before 407.

proposed

"Which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil." He shows, that while we are still in the world, and not yet departed from this life, we are already among the promises. For through hope we are already in heaven. He said, "Wait; for it shall surely be." Afterwards giving them full assurance, he says, "nay rather by hope." And he said not, "We are within," but "It hath entered within," which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope. And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, "Anchor." For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, "Whosoever hath built his house on a rock." But in respect of those who are giving way, and who ought to be carried through by hope, Paul hath suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and thither, although winds innumerable agitate it: so that, unless we had this hope we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply "Anchor," but "sure and steadfast," that is not shaken. "Which entereth into that within the veil"; instead of "which reacheth through even to heaven."

The Medieval Church1 voice

A commentator

Thomas Aquinas

Commentary on Hebrews · Written before 1274.

proposed

325. – Then when he says, we have this as a sure and steadfast anchor of the soul, he shows that faith will obtain that promise; and he makes use of a simile. For he compares hope to an anchor, which just as it secures …
9 more voices on this verse

The Medieval Church1 voice

A commentator

Theophylact of Ohrid

Commentary on Hebrews · Written before 1107.

proposed

We have this hope as an anchor. For just as an anchor gives stability to ships during a storm, so too hope makes firm and patient those who waver under the influence of temptations. He did not simply say "anchor," but "sure and steadfast." For …

The Puritans and the Awakening3 voices

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

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. 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.

A commentator

John Wesley

1703–1791

Explanatory Notes upon the New Testament (1755)

proposed

Which hope in Christ we have as an anchor of the soul - Entering into heaven itself, and fixed there. Within the veil - Thus he slides back to the priesthood of Christ.
Which hope we have as an anchor of the soul,....

The Nineteenth Century5 voices

Which hope we have as an anchor of the soul - Hope accomplishes for the soul the same thing which an anchor does for a ship. It makes it fast and secure. An anchor preserves a ship when the waves beat and the wind blows, and as long as the anchor holds, so long the ship is safe, and the mariner apprehends no danger. So with the soul of the Christian. In the tempests and trials of life, his mind is calm as long as his hope of heaven is firm.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

(2) The world is the fore-court: heaven, the Holy of Holies; Christ, the High Priest going before us, so as to enable us, after Him, and through Him, to enter within the veil.
FAITH is the Divinely-appointed way of receiving the blessings of Grace. "He that believes shall be saved," is one of the main declarations of the Gospel. The wonders of creation, the discoveries of Revelation and the movements of Providence are all intended to create and foster the principle of faith in the living God. If God reveals anything, it is that we should believe it. Of all the books of Holy Scripture it may be said, "these are written that you might believe and that believing you might have life."
FAITH is the Divinely-appointed way of receiving the blessings of Grace. "He that believes shall be saved," is one of the main declarations of the Gospel. The wonders of creation, the discoveries of Revelation and the movements of Providence are all intended to create and foster the principle of faith in the living God. If God reveals anything, it is that we should believe it. Of all the books of Holy Scripture it may be said, "these are written that you might believe and that believing you might have life." Even if God conceals anything, it is that we may be able to confide in Him since what we know yields but little space for trust compared with the unknown. Providence sends us many different trials, all meant to exercise and increase our faith and, at the same time, in answer to prayer, it brings us varied proofs of the Divine faithfulness which serve as refreshments to our faith. Thus the works and the Words of God cooperate to educate men in the Grace of faith.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Which hope we have as an anchor - The apostle here changes the allusion; he represents the state of the followers of God in this lower world as resembling that of a vessel striving to perform her voyage through a troublesome, tempestuous, dangerous sea. At last she gets near the port; but the tempest continues, the water is shallow, broken, and dangerous, and she cannot get in: in order to prevent her being driven to sea again she heaves out her sheet anchor, which she has been able to get within the pier head by means of her boat, though she could not herself get in; then, swinging at the length of her cable, she rides out the storm in confidence, knowing that her anchor is sound, the ground good in which it is fastened, and the cable strong. Though agitated, she is safe; though buffeted by wind and tide, she does not drive; by and by the storm ceases, the tide flows in, her sailors take to the capstan, wear the ship against the anchor, which still keeps its bite or hold, and she gets safely into port. See on Heb 6:20 (note). The comparison of hope to an anchor is frequent among the ancient heathen writers, who supposed it to be as necessary to the support of a man in adversity, as the anchor is to the safety of the ship when about to be driven on a lee shore by a storm. “To ground hope on a false supposition,” says Socrates, “is like trusting to a weak anchor.” He said farther, ουτε ναυν εξ ἑνος αγκυριου, ουτε βιον εκ μιας ελπιδος ὁρμιστεον· a ship ought not to trust to one anchor, nor life to one hope. Stob., Serm. 109. The hope of eternal life is here represented as the soul’s anchor; the world is the boisterous, dangerous sea; the Christian course, the voyage; the port, everlasting felicity; and the veil or inner road, the royal dock in which that anchor was cast. […]

The words behind it

17 Greek words

Every Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Psalms 43:5

    Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God.

    it leads to

    • Psalms 42:5

      Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him for the salvation of His presence.

    • Psalms 42:11

      Why are you downcast, O my soul? Why the unease within me? Put your hope in God, for I will yet praise Him, my Savior and my God.

  • Through

    Hebrews 9:7

    But only the high priest entered the second room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.

    it leads to

    • Leviticus 16:34

      This is to be a permanent statute for you, to make atonement once a year for the Israelites because of all their sins.” And all this was done as the LORD had commanded Moses.

    • Leviticus 5:18

      He is to bring to the priest an unblemished ram of proper value from the flock as a guilt offering. Then the priest will make atonement on his behalf for the wrong he has…

    • Hebrews 10:19–20

      Therefore, brothers, since we have confidence to enter the Most Holy Place by the blood of Jesus,

  • Through

    Leviticus 16:15

    Aaron shall then slaughter the goat for the sin offering for the people and bring its blood behind the veil, and with its blood he must do as he did with the bull’s blood:…

    it leads to

    • Hebrews 9:7

      But only the high priest entered the second room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.

    • Hebrews 2:17

      For this reason He had to be made like His brothers in every way, so that He might become a merciful and faithful high priest in service to God, in order to make atonement…

    • Hebrews 9:3

      Behind the second curtain was a room called the Most Holy Place,

Where this verse is studied

About Hebrews

The Meeting of Abraham and Melchizedek, Dieric Bouts, 1464 to 1467. Public domain.
The Meeting of Abraham and Melchizedek, Dieric Bouts, 1464 to 1467. Public domain.
This page draws on 15 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 1294: “The Anchor” (lightly modernized text, CCEL edition); Ephrem the Syrian, COMMENTARY ON THE EPISTLE TO THE HEBREWS; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Homily on Hebrews 11; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Oecumenius, The Pseudo-Oecumenian Catena on Hebrews; Philoxenus of Mabbug, 13 Ascetic Discourses, Discourse 4 -- On Faith: First Discourse on Simplicity; Sir Robert Anderson, Types in Hebrews; Theodoret of Cyrus, INTERPRETATION OF HEBREWS 6; Theophylact of Ohrid, Commentary on Hebrews and Thomas Aquinas, Commentary on Hebrews.