For when God made a promise to Abraham, since he had no one greater by whom to swear, he swore by himself, saying, "Surely I will bless you and multiply you." And thus Abraham, having patiently waited, obtained the promise. For people swear by something greater than themselves, and in all their disputes an oath is final for confirmation. So when God desired to show more convincingly to the heirs of the promise the unchangeable character of his purpose, he guaranteed it with an oath, so that by two unchangeable things, in which it is impossible for God to lie, we who have fled for refuge might have strong encouragement to hold fast to the hope set before us. We have this as a sure and steadfast anchor of the soul, a hope that enters into the inner place behind the curtain, where Jesus has gone as a forerunner on our behalf, having become a high priest forever after the order of Melchizedek.
vs 13-17 - "Since our Lord came from the non-priestly tribe of Judah, He could not have served as priest without there being another order of priests, the Melchizedekan." (Ryrie)
a former commandment - "The Mosaic Law had to be set aside." (Ryrie)
a better hope - "...for effecting full and final removal of sin has been introduced, along with a new way of access to God." (Ryrie)
and thus Abraham, having patiently waited, obtained the promise - "He was subjected to many trials and temptations and apparent delay, but his faith never wavered. He did not obtain possession what the promise assured. The preternatural birth of a son was sufficient pledge that all would be fulfilled. He greeted the promise as if it were being carried out (see 11:13, 39)." (Vine)
two unchangeable things - "i.e., God's promise and God's oath. 'The better things' of this Epistle are immutable. Eternity is stamped upon them: Eternal salvation (v. 9); Eternal redemption (9:12; Eternal judgment (9:2); Eternal spirit (9:14); everlasting covenant (13:20); 'consecrated for evermore' (12:28); 'Priest for ever' (7:21); 'Their sins will I remember no more' (10:17); 'no more offering for sin' (10:18); 'perfected for ever' (10:14); 'no more conscience of sins (10:2); and 'eternal inheritance' (9:15)." (Williams)
a hope that enters into the inner place behind the curtain - "the 'kaptapetasma,' 'veil' (lit., that which is spread), is metaphorically taken from the inner veil of the tabernacle (so again in 9:3). The hope, the anchor, takes hold in the very presence of God. Christ Himself who is there and is the pledge of all that is coming, prevents us from making shipwreck." (Vine)
having become [not 'made,' A.V.] a high priest forever after the order of Melchizedek - "The reference to the veil in v. 19 was purposely made in order to lead again to the subject of the Melchizedek character of the High Priesthood of Christ. The type gives way to the heavenly reality." (Vine)
"The anchor of the believer's soul, his hope of eternal life in his High Priest, the Messiah, is fastened securely to a Rock within the veil of the Holy of Holies in heaven. That Rock is Messiah, whom the writer now speaks of as the forerunner. Here an entirely new idea is introduced, foreign to the ideas of the Levitical economy. The Aaronic high priest did not enter into the Holy of Holies as a forerunner, but only as the people's representative. He entered a place where the one in who behalf he ministered, could not follow him. He entered the Holy of Holies in the stead of the believer, not as one cutting a pioneer path for him. The writer in 10:19, 20, when exhorting the unsaved professing Jew to place his faith in the Messiah as High Priest, urges him to enter the Holy of Holies personally, a thing which the First Testament believer could only do in his high priest." (Wuest)
"Once again, our knowing that the people who get the New Testament promises are the same people to whom the Old Testament promises were given (Jeremiah 31:31-34, Hebrews 8:8-10) is very helpful. Modern day Covenant theologians mistakenly give Israel's promises to the Body of Christ; and most church-goers refer to themselves as New Testament Christians, while there is no such terminology in the Bible.
"Deuteronomy chapter twenty-eight lists blessings for Israel based upon acceptable performance and curses for Israel if their performance is unacceptable. It is interesting to note that many Christians claim Israel's blessings, but they are content to relegate the curses to the Hebrew people. How very convenient.
"Meanwhile, the God who cannot lie is here giving assurance to Israel that His promises to them are still in place.
"Think of their situation during the Great Tribulation: people are dying by the millions, the anti-christ is on the scene, one needs a mark to buy or sell, there are global plagues and wars raging around the planet, and all they have is something Jehovah said to Abraham forty centuries or so earlier. How very wonderful for them to have this book of Hebrews to restate the promises and reassure Israel of those promises made long ago...
"Consolation [during the Tribulation] for those who flee for refuge is intended to remind the Hebrew reader of the cities of refuge described in their Old Testament. Let us remember that if a person took another's life, not knowing what he had done, what would have been a murder charge was reduced to manslaughter and that person could seek a city of refuge, as in Numbers twenty-three.
"As Israel was in the act of murdering the Messiah that had been promised to them, Christ pled for them from the cross: Luke 23:34: Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.
"This would have effectively changed their murder charge to manslaughter, allowing them to seek refuge, as promised in this very passage. When they patiently endure to the end of the Tribulation and enter into that millennial kingdom rest, Christ will be there for them serving as their King of Kings and Lord of Lords." (McLean)
**Once again, to me Williams continues to make the most sense...and McLean is rather compelling.
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