John Calvin Commentary Hebrews 6:19

"which we have as an anchor of the soul, [a hope] both sure and stedfast and entering into that which is within the veil;" — Hebrews 6:19 (ASV)

As an anchor, and so on. It is a striking likeness when he compares faith leaning on God’s word to an anchor. For undoubtedly, as long as we dwell in this world, we do not stand on firm ground but are tossed here and there as it were in the middle of the sea, and that sea is indeed very turbulent. For Satan is incessantly stirring up innumerable storms, which would immediately upset and sink our vessel if we did not cast our anchor firmly in the deep.

For nowhere does a haven appear to our eyes; but wherever we look, only water is in view. Indeed, waves also arise and threaten us.

But just as the anchor is cast through the waters into a dark and unseen place, and while it lies hidden there, keeps the vessel, beaten by the waves, from being overwhelmed, so our hope must be fixed on the invisible God.

There is this difference: the anchor is cast downwards into the sea, for it has the earth as its bottom. But our hope rises upwards and soars aloft.

For in the world it finds nothing on which to stand, nor should it cling to created things, but it must rest on God alone.

Just as the cable by which the anchor is suspended also joins the vessel with the earth through a long and dark intermediate space, so the truth of God is a bond to connect us with him, so that no distance of place and no darkness can prevent us from clinging to him.

Thus, when united to God, though we must struggle with continual storms, we are nevertheless beyond the peril of shipwreck. Hence, he says that this anchor is sure and steadfast, or safe and firm.

It may indeed be that, by the violence of the waves, the anchor may be dislodged, or the cable broken, or the beaten ship torn to pieces. This happens on the sea; but the power of God to sustain us is entirely different, and so also is the strength of hope and the firmness of his word.

Which entereth into that, or those things, and so on. As we have said, until faith reaches God, it finds nothing but what is unstable and evanescent. It is therefore necessary for it to penetrate even into heaven.

Since the Apostle is speaking to the Jews, he alludes to the ancient Tabernacle. He says that they should not remain in those things that are seen, but should penetrate into the innermost recesses, which lie hidden within the veil.

It is as though he had said that all the external and ancient figures and shadows were to be passed over, so that faith might be fixed on Christ alone.

This reasoning should be carefully observed: as Christ has entered into heaven, so faith should be directed there also. For from this we are taught that faith should look nowhere else.

And undoubtedly, it is in vain for humankind to seek God in his own majesty, for it is too far removed from them. But Christ extends his hand to us, that he may lead us to heaven.

This was foreshadowed formerly under the Law. For the high priest entered the Holy of Holies, not in his own name only, but also in that of the people, since he, in a way, bore the twelve tribes on his breast and on his shoulders.

As a memorial for them, twelve stones were worked on the breastplate, and their names were engraved on the two onyx stones on his shoulders, so that in the person of one man all entered into the sanctuary together.

The Apostle therefore rightly speaks when he reminds them that our high priest has entered into heaven, for he has not entered only for himself, but also for us. There is therefore no reason to fear that access to heaven will be closed to our faith, as it is never separated from Christ.

And as it is fitting for us to follow Christ who has gone before us, he is therefore called our Forerunner, or precursor.