Thomas Aquinas Commentary Hebrews 6

Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme. In this regard, he does three things:

1. He discloses his intention.
2. He explains its difficulty (verse 4).
3. He declares his intention (verse 9).

Concerning the first point, he does two things:

1. He discloses his intention (verse 1a).
2. He explains what he says (verse 1b).

His intention is to move past the things that pertain to the beginning of Christian doctrine and go on to more advanced matters. Therefore, he says, "I have stated that strong meat is for the mature." Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us by the doctrine of faith: That Christ may dwell by faith in your hearts (Ephesians 3:17). Let us go on to maturity, that is, to things that look toward the perfection of Christ’s doctrine: When I became a man, I put away the things of a child (1 Corinthians 13:11).

According to a gloss, this can refer to two things. It can refer to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: however, we speak wisdom among the perfect (1 Corinthians 2:6). Or, it can refer to the will, and then the meaning is that one should not remain a beginner but should press on to the state of the perfect: Walk before me and be perfect (Genesis 17:1).

Here two objections arise. The first is based on his saying, let us leave the elementary doctrines. For the beginning should never be abandoned: And I said, Now have I begun (Psalms 76:11); My justification, which I have begun to hold (Job 27:6). I answer that there are two ways of leaving a beginning. One is according to evaluation, and in this way a person should always be a beginner, tending to what is higher: Not as though I had already attained or were already perfect; but I follow after, if I may by any means apprehend (Philippians 3:12). The other is according to progress toward perfection, and in this way a person should always strive to pass on to the perfect state: Forgetting the things that are behind, and stretching forth myself to those that are before (Philippians 3:13). For, as Bernard says, not to progress in the way of God is to fall behind.

The other objection concerns the invitation, let us go on to maturity. For perfection consists in the counsels: If you would be perfect, go and sell what you have and give to the poor (Matthew 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection. One is external and consists in external acts that are signs of what is internal, such as virginity and voluntary poverty. Not all are bound to this perfection. The other is internal and consists in the love of God and neighbor: Have charity which is the bond of perfection (Colossians 3:14). Not all are bound to achieve this perfection, but all are bound to strive toward it, because if a person no longer desired to love God more, he would not be doing what charity requires.

He says, let us go on, and this we do by following the impulse of the Holy Spirit: Whoever are led by the Spirit of God, they are the sons of God (Romans 8:14). Or we are carried, as it were, by God who bears our infirmities: Hearken to me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels (Isaiah 46:3). Or we are carried by one another: Bear one another’s burdens (Galatians 6:2).

When he says, not laying again the foundation of repentance, he explains what he has said. Here he intends to show what things make for the beginning of Christ’s doctrine. For this, he uses an analogy. It is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ’s doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation, for faith is one: One Lord, one faith, one baptism (Ephesians 4:5). But here he mentions six foundations.

I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ’s doctrine. He says, not laying again the foundation of repentance, as though it were laid so firmly that there is no need to lay it again. Or, it is because you have just laid it, and it should not be laid again.

The Apostle lists these foundations quite clearly. Just as in the process of generation or any movement there is first of all a departure, so too here. Repentance is a departure from sin and is, as it were, the foundation of the new life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: Do penance (Matthew 4:17). Therefore, he says, the foundation is repentance from dead works.

Works are called "dead" either because they are dead in themselves or because they become dead. A thing is said to be alive when it functions on its own power, so that wherever it fails, it is said to be dead. Our works are directed toward happiness, which is man’s end. Therefore, when they do not lead to happiness or cannot be directed toward it, they are said to be dead. These are works performed in mortal sin: The blood of Christ, who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works (Hebrews 9:14). But works performed in charity are made dead by subsequent sin; hence, they do not have the power to merit eternal life: All the justices which he has done will not be remembered (Ezekiel 18:24). But repentance makes them revive; hence they are then once more counted for eternal life.

In approaching the desired goal, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that a person believes and assents to things unseen by him, on the authority of another. This testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived. Or, that testimony is from God’s judgment, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, toward God, meaning the assent is made to what God says: You believe in God; believe also in me (John 14:1).

The second element in this process involves the sacraments of faith. These are two sacraments for those who are entering the faith, for those are the only ones the Apostle is discussing here. The first is baptism, by which we are reborn; the second is confirmation, by which we are strengthened.

In regard to the first, he speaks of the doctrine of baptisms. But this seems contrary to what is stated in Ephesians 4:5: One faith, one baptism. Therefore, there are not several baptisms. I answer that there are three kinds of baptism: of water, of desire, and of blood. But the last two have no force unless they are referred to the first, because the baptism of water must be intended if it cannot be actually received by a person with the use of free will. Hence, there are not three sacraments, but one sacrament, by which we are reborn to salvation: Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven (John 3:5).

Of the other two, the baptism of blood produces more of baptism’s effects, provided that the first is desired or its opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ’s Passion: All we who are baptized in Christ Jesus are baptized in his death (Romans 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ’s death, so the martyr is conformed in reality. The baptism of blood, therefore, produces the total effect of baptism in the sense of washing away all guilt and punishment for sin, but it does not imprint a character. Therefore, if one who had undergone martyrdom without the baptism of water were to rise from the dead, he would have to be baptized.

Penance, however, does not produce as many of baptism’s effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ’s Passion by external suffering, so a penitent conforms by internal suffering: They that are Christ’s have crucified their flesh with the vices and concupiscences (Galatians 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called a baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. The others are called baptisms because they produce the effect of baptism, but there is only one sacrament of baptism, because the others produce no effect unless the first is intended.

The second sacrament for new believers involves the laying on of hands. This is twofold. One is productive of miracles, as when Christ cured the sick by laying his hands on them: He, laying his hands on every one of them, cured them (Luke 4:40). This is not sacramental. The other is sacramental and is found in two sacraments: first, in the sacrament of Orders: Impose not hands lightly on anyone (1 Timothy 5:22); secondly, in the sacrament of confirmation for renewal: By the laver of regeneration and renovation of the Holy Spirit (Titus 3:5). For in confirmation the Holy Spirit is given for strength to enable a person to boldly confess Christ’s name before others. For just as in the natural order a person is first born and then grows and becomes strong, so, too, in the order of grace.

Thirdly, there follows the end point of this spiritual movement. This is twofold. The first is the resurrection of the dead, which is the foundation of faith, because without it our faith is in vain (1 Corinthians 15:14). Secondly, we expect a reward, which is conferred by the judge: All things that are done, God will bring into judgment (Ecclesiastes 12:14). Therefore, he speaks of eternal judgment. This is not because that judgment will last a thousand years, as Lactantius taught, for it will last but a moment. It is called eternal because the sentence passed then will last forever: These shall go into eternal punishment, but the just into eternal life (Matthew 25:46). It should be noted that all the things he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Acts 17:18 and in other places.

Then, in verse 3, he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (verse 4); thirdly, he proposes an analogy (verse 7).

He says, therefore: Let us go on to more perfect things, and this we shall do, if God permit. He says less than he means, for it is not only necessary that God permit, but He must do all things: In his hand are both we and our words . Therefore, he must place all things under the confidence of divine help: Without me you can do nothing (John 15:5); For you should say: If the Lord will, and if we shall live, we will do this or that (James 4:15).

Then when he says, it is impossible, he shows their weakness, for they were weak in hearing. Just as in material things no state is so dangerous as that of one who relapses, so in spiritual things one who falls into sin after receiving grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, he describes the difficulty caused in them from having relapsed (verse 6); thirdly, he assigns the reason (verse 6b).

Some of the goods are present and some are future. In the present, they had spiritual rebirth; in regard to this he says they were enlightened, namely by baptism. And baptism is fittingly called an enlightenment because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: You were previously darkness, but now light in the Lord (Ephesians 5:8). They are also sharers of God’s goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly because God gave it from heaven: God gave gifts to men (Psalms 67:19); Every best gift and every perfect gift is from above, coming down from the Father of lights (James 1:17).

They are also sharers of the divine goodness: By whom he has given us most great and precious promises (2 Peter 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. To participate is to take a part. But Christ alone had the Holy Spirit in fullness: God does not give the Spirit by measure (John 3:34). For the other saints received of His fullness and were made partakers not of His substance, but of His distributions: There are diversities of graces, but the same Spirit (1 Corinthians 12:4). Also in the present day they had instruction in His doctrine; hence, he says, and have tasted the good word of God. That word is called good because it is the word of eternal life: Lord, to whom shall we go? You have the words of eternal life (John 6:69); How sweet are your words to my palate (Psalms 119:103). But he says, tasted, because it not only enlightens the intellect but also refreshes the affections, in which there is a kind of spiritual taste: Taste and see that the Lord is sweet (Psalms 33:8).

We are saved by hope (Romans 8:24). Therefore, he speaks of the powers of the age to come. Some of these they have not only in hope but in a preliminary way, and these are the endowments of the soul: vision, possession, and fruition. These are possessed in an early stage inasmuch as faith, hope, and charity, which correspond to them, are possessed in the present. But the others are goods possessed only in hope, such as the endowments of the body: subtility, agility, impassibility, and clarity.

Then when he says, and then have fallen away, he shows the difficulty in rising after one has fallen. Here it should be noted that he does not say "fallen," but "fallen away," that is, completely fallen. If they had merely fallen, it would not be difficult to rise: A just man shall fall seven times, and shall rise again (Proverbs 24:16). If the Apostle had said it is impossible for those who have fallen away to rise again, then it might be said that in this he was signifying how extremely difficult it is to rise, both because of sin and because of pride, as in the case of the devils. But because he says that those who have once fallen away cannot be renewed to repentance, and there is no sin in this world that a person cannot repent of, there must be another explanation.

It should be noted that a certain Novatian, who was a priest of the church in Rome, used this as a basis for his error. He declared that no one could come to repentance after baptism. But this opinion is false, as Athanasius says in a letter to Serapion, because Paul himself received the incestuous Corinthian, as shown in 2 Corinthians 2. Likewise, in Galatians 4:19, he says: My little children, of whom I am in labor again, until Christ be formed in you.

Therefore, it must be understood, as Augustine says, that he does not say that it is impossible to repent, but that it is impossible to be renewed again by baptism: By the laver of regeneration and renovation of the Holy Spirit (Titus 3:5). For a person could never repent in such a way that he could be baptized again. The Apostle says this because according to the Law, the Jews were baptized frequently, as is shown in Mark 7. Consequently, it was in order to remove that error that the Apostle says this.

Then when he says, since they crucify the Son of God on their own account, he gives the reason why baptism cannot be repeated. Baptism is a configuration to Christ’s death, as is clear from Romans 6:3: all we who are baptized in Christ Jesus, are baptized in his death. But this death is not repeated, because Christ rising again from the dead, dies now no more (Romans 6:9). Therefore, those who are repeatedly baptized crucify Christ again.

Alternatively, it denotes that it is contrary to Christ’s grace for people to sin frequently and then be baptized again. In this view, the emphasis is not on the repetition of baptism, but on the falling away of the sinner, who, insofar as it depends on him, crucifies Christ again: Christ died once for our sins (1 Peter 3:18). Therefore, when you sin after baptism, then as far as it depends on you, you give occasion for Christ to be crucified again. In this way you hold him up to contempt and stain yourself, who were washed in His blood: He loved us and washed us from our sins in his own blood (Revelation 1:5).

Having shown the difficulty involved in pursuing his intention—a difficulty arising from their guilt—the Apostle now resorts to a simile to explain this: first, regarding good earth, and secondly, regarding bad earth (verse 8).

It should be noted that according to one explanation, the Apostle wished to show by this that those who have been baptized once cannot be baptized again or be renewed again to penance in the next life. As Scripture says, Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, where you are hastening (Ecclesiastes 9:10), and, The night comes when no man can work (John 9:4).

Therefore, this must be explained again—that is, after this life—and there is a reason for it. Two things bring about penance. The first is what gives it efficacy: namely, the merit of Christ’s Passion. As it is written, He is the propitiation for our sins (1 John 2:2). The second is the example of penance, which we have in Christ when we consider His austerity, poverty, and Passion: Christ also suffered for us, leaving you an example that you should follow his steps (1 Peter 2:21).

This, therefore, is how we are to understand what he says about crucifying again—that is, receiving the fruit of Christ’s cross, which gives efficacy to penance—and holding him up to contempt regarding the example of repentance.

The simile of the earth presented here can be connected to what was stated before, let us go on to things more perfect. In that case, the meaning would be: If we go on, we will have a blessing like the good earth. Alternatively, it can be connected with what was just said according to both explanations, concerning either baptism or the next life. The interpretation about baptism is more literal, and the meaning is this: Just as cultivated earth, if it brings forth thorns again, is not cultivated again but is burned, so a person who sins after baptism is not washed again.

Regarding the good earth, he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (verse 7b); and thirdly, the reward (verse 7c).

This earth is the human heart: But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience (Luke 8:15). It is called earth because just as the earth needs rain, so a person needs God’s grace: You have visited the earth and have plentifully watered it (Psalms 64:10). And again: And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it (Isaiah 55:10).

The benefit the heart receives—the doctrine of faith—is like the rain that falls on the hearts of those who hear the words of preachers and teachers: I will command the clouds to rain no more upon it (Isaiah 5:6); He pours out showers like a flood, which flow from the clouds that cover all above (Job 36:27). A person drinks this rain when they understand what they hear and are drawn to it: All you that thirst, come to the waters, and you that have no money, make haste, buy and eat (Isaiah 55:1).

This doctrine is from above, because while some doctrine is from the earth and inclines a person to cling to earthly things, another is from heaven, teaching heavenly things: For this is not wisdom descending from above, but earthly, sensual, devilish (James 3:15). The Apostle then continues: But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation (James 3:17). Alternatively, from above means above the faculty of human reason. For other sciences are founded on human reason, but this one is divinely inspired: For many things are shown to you above the understanding of men . The author does not say "always" or "rarely," but often, because as Augustine says, "If always, then it becomes worthless; if rarely, then it is not enough and is neglected." As Job says, I have often heard such things as these (Job 16:2).

The fruit is the useful vegetation it brings forth for the sake of those by whom it is cultivated. These are the good works that a person performs through the doctrine they have received: Let the earth bring forth the green herb, and such as may seed (Genesis 1:11). This earth is cultivated, first of all, by God: My Father is the husbandman (John 15:1). It is also cultivated by the church leader: I have planted, Apollos watered, but God gave the increase (1 Corinthians 3:6). And it is also cultivated by the person themself: Diligently till your ground (Proverbs 24:27). This fruit is suitable for God, for His glory: Do all for the glory of God (1 Corinthians 10:31). For the one who acts, it is suitable for eternal life: You have your fruit unto sanctification, and the end life everlasting (Romans 6:22).

Then, with the words, receives a blessing from God, he mentions the reward, which is a divine blessing. This blessing is nothing less than the production of goodness in us. In the present life it is imperfect, but in the future life it will be perfect: Unto this you are called, to inherit a blessing (1 Peter 3:9).

Next, with the words, but that which brings forth thorns and briars is reprobate, he discusses the bad earth. He does two things: first, he mentions the evil fruit, and secondly, the punishment (verse 8b). The fruit, therefore, consists of thorns (that is, minor sins) and briars (that is, graver sins), which prick one’s own conscience and sometimes that of another, namely, sins against one’s neighbor: Thorns and thistles shall it bring forth to you (Genesis 3:18).

Regarding the punishment, he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (verse 8c); and thirdly, the final punishment (verse 8d). Concerning the first, he says it is reprobate. For just as predestination is the source of reward, so reprobation is a sign of condemnation. Therefore, if a person is frequently watered with wholesome instruction but continues to sin, this is a sign of reprobation: Call them reprobate silver, for the Lord has rejected them (Jeremiah 6:30).

The condemnation is that it is very near unto a curse: Depart, you accursed, into everlasting fire (Matthew 25:41). The final punishment is that its end is to be burnt: Every garment mingled with blood shall be burnt, and be fuel for the fire (Isaiah 9:5).

Because the Apostle had said many seemingly harsh things about their state, he now writes to keep them from despair, showing the intention he had in saying these things: namely, to snatch them from danger. For this reason, he does two things: first, he shows the confidence he had in them; and secondly, he gives the reason for this confidence (Hebrews 6:10).

He says, therefore: I have stated that the earth which brought forth thorns and briars is reprobate, but so that you do not suppose that I consider you to be such, we feel sure of better things for you and things nearer to salvation because of your faith and charity. Thus, he commends their state on two points: first, on what they had been, because by saying “better things,” he implies that they were in a good state; and secondly, on what they awaited in the future, namely, things nearer to salvation: Now our salvation is nearer than when we believed (Romans 13:11). For the more one makes progress in goodness, the nearer one gets to salvation. Then he continues, though we speak thus—that is, even though we speak this way—it is in order to make you cautious. This proceeds from charity: The just man shall correct in mercy, and shall reprove me (Psalms 140:5).

Then, in Hebrews 6:10, he gives the reasons for his confidence: one is based on their past good works, and the other on God’s promise (Hebrews 6:13). But because the Apostle had said two things—that he had confidence in them and that he spoke harshly to them—he does two things: first, he gives the reason for the former; and secondly, the reason for the latter (Hebrews 6:11).

The reason he has confidence in them is that he remembers the many good works they did. Therefore, he says, In your case we feel sure of better things. And why? Because God is not so unjust as to overlook your works.

But on the other hand, it says in Ezekiel 18:24: If the just man turn himself away from his justice and do iniquity according to all the abominations which the wicked man does, shall he live? A bit later it continues: All his justices, which he has done, shall not be remembered, and then: The way of the Lord is not right.

I answer that a man who falls after grace can react in two ways. He might persist in evil, and then God forgets all his righteous acts; or he might repent, and then God remembers his previous good works, because they are accounted as merit. Therefore, a Gloss says that after dying, they revive.

But another doubt arises, because it is obvious that justice regards merit. Therefore, if God’s justice requires that He not forget—if the person repents, as the Gloss says—then his rising from sin falls under merit, so that he merits grace, which is impossible.

I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says it is just (that is, congruous) that a person who performed many good deeds should merit, for that mercy is somehow joined to justice more than in the case of one who never did anything.

It is in this sense that God does not forget our work and our love, for eternal life is due to charity alone: If anyone loves me, he will keep my word (John 14:23). For whatever does not proceed from charity is not meritorious: If I have not charity, it profits me nothing (1 Corinthians 13:3). Therefore, he does not say merely "of your work," but adds "and your love," because, as Gregory says, "The love of God is not idle, for it performs great things if it is present; if one refuses to act, there is no love." Let us not love in word nor in tongue, but in deed and in truth (1 John 3:18). Therefore, he continues, which you have shown for His sake: All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ (Colossians 3:17).

He shows what they have shown, and in what, when he says, "in serving the saints"—namely, by relieving their needs: Whoever will be the greater among you, let him be your minister (Matthew 20:26). Communicating to the necessities of the saints (Romans 12:13). And because perseverance is necessary in all things, he continues, "as you still do." Therefore, if you have sinned, He will grant pardon out of mercy joined to justice.

Then, in Hebrews 6:11, he assigns the reason why he spoke so sharply to them: namely, out of a desire for their salvation. Therefore, in this regard, he does three things:

1. He shows his desire.
2. He mentions the imminent danger (Hebrews 6:12).
3. He explains by an example (Hebrews 6:12b).

He says, therefore, "We have said these things not as though we despaired of you, but rather because we desire that everyone"—that is, each one of you: God is my witness, how I long after you all in the bowels of Jesus Christ (Philippians 1:8). But what do we desire? That you show the same carefulness you have always had. Therefore, it is clear that carefulness is required for doing acts of godliness—Martha, Martha, you are careful (Luke 10:41)—and for one’s own salvation: Carefully study to present yourself approved unto God (2 Timothy 2:15). And why this carefulness? To realize the full assurance of hope, so that by fulfilling what you have begun, you may obtain what you hope for: Hope confounds not (Romans 5:5). And this must continue until the end: For he that shall persevere to the end, he shall be saved (Matthew 24:13).

Then, when he says, so that you may not be sluggish, he indicates the danger, which is laziness. For laziness is the fear of a future good action, because one fears that he may fail or not repent: The slothful man says: There is a lion in the way (Proverbs 26:13). Therefore, slothful persons always allege obstacles as an excuse.

Then, in Hebrews 6:12b, he gives the example. It is as if to say: Do not be slothful, but rather imitate the example of the prophets—For an example of suffering evil, of labor and of patience, take the prophets (James 5:10)—and of other saints, namely the apostles: Be you followers of me, as I also am of Christ (1 Corinthians 4:16). Be imitators, therefore, of those who through faith (without which it is impossible to please God, as it says in Hebrews 11:6) and patience against adversity, inherit the promises. For by a faith formed by love and by patience, the promised inheritance is obtained: The saints by faith conquered kingdoms, wrought justice, obtained promises (Hebrews 11:33).

Previously, the Apostle showed why he had confidence in them: because of the good they performed. Here, he shows that same confidence based on the promise made to the Patriarchs. He does two things: first, he mentions the promise, and second, he gives the reason for what he says (in verse 16).

Regarding the first point, he does three things:

1. He shows to whom the promise was made.
2. He shows that the way the promise was given was suitable (verse 13b).
3. He explains the effect of the promise (verse 15).

God made a promise to Abraham: “To Abraham and his seed were the promises made” (Galatians 3:16). The reason for this is that we adhere to God by faith; consequently, we obtain the promise by faith. The first example of faith was found in Abraham. This is because, first, he was the first to withdraw from associating with unbelievers—“Go from your country and your kindred and your father’s house” (Genesis 12:1)—and second, because he was the first to believe something that was beyond nature: “In hope he believed against hope” (Romans 4:18). Therefore, Genesis 15:6 says: “Abraham believed God, and it was counted to him as righteousness.” For he was the first to receive the seal of faith, namely, circumcision (Romans 4:11).

The way the promise was given was suitable for two reasons: first, because of the oath, and second, because of the words of the promise (in verse 14).

He says, therefore, that God, wishing to show that His promise is firm and stable, swore by Himself since He had no one greater by whom to swear: “The LORD is high above all nations” (Psalms 112:4). As it is written, “By myself I have sworn, says the LORD” (Genesis 22:16). In this, you have an example that an oath is not unlawful in itself, because Scripture does not attribute to God anything that is inherently a sin. For Scripture intends to direct and lead us to God: “Be imitators of God, as beloved children” (Ephesians 5:1). Nevertheless, frequent swearing is forbidden—“Let not your mouth be accustomed to swearing” ()—as are oaths taken in vain: “You shall not take the name of the LORD your God in vain” (Exodus 20:7).

Then, in verse 14, he shows the manner in which the promise was made. It is as if God says, “Do not believe me, unless I bless you.” A blessing refers to bestowing benefits: “The blessing of the LORD makes rich” (Proverbs 10:22). “I will multiply you” pertains to having numerous offspring. Both promises were made to Abraham, as is clear from Genesis 14 and 15.

The author repeats the words, “blessing, I will bless,” to signify both temporal and spiritual goods, as well as the continuation of His blessing. Alternatively, “blessing I will bless” could refer to the multitude of holy offspring, who are designated by the stars of heaven: “Look up to heaven and number the stars if you can. And he said to him: So shall your seed be” (Genesis 15:5). And “multiplying, I will multiply” could refer to the number of wicked and perverse children, who are designated by the sand of the seashore. A third interpretation is that “I will bless you” refers to the good things of grace, and “I will multiply you” refers to the good things of glory: “How great is the multitude of your sweetness, O Lord” (Psalms 30:20).

The effect of the promise was that Abraham, “having patiently endured, obtained the promise.” Patient endurance consists not only in doing something great but also in waiting a long time. Abraham had the promise, yet he never possessed even a foot of land, as it says in Acts 7:5. Furthermore, he had no offspring until his old age. But he still kept his hope: “As an example of suffering and patience, brothers, take the prophets who spoke in the name of the Lord” (James 5:10); “Look to Abraham your father and to Sarah who bore you” (Isaiah 51:2).

When the author says, “For people swear by something greater than themselves,” he states the reason for what was said before. In this regard, he does three things: first, he mentions a human custom; second, the reason behind it; and third, the fruit of the promise (in verse 18).

Two human customs are mentioned. The first concerns that by which one swears, and the second concerns the effect of an oath: “in all their disputes an oath is final for confirmation.” That by which one swears is greater, and reasonably so, for swearing is nothing more than settling a doubt. Therefore, just as in the sciences nothing is settled except by something more certain, so too, because nothing is more certain to people than God, one swears by Him as by something greater and more certain.

But sometimes one swears by the Son, who is considered less in His humanity, as when one says, “by Christ.” Or one might swear by a creature, as Joseph swore by the life of Pharaoh (Genesis 42:16). I answer that there are two ways of swearing by God. One is by simple attestation, as when one says, “By God, it is so.” This is to say, “God is my witness that it is as I say,” as in Romans 1:9: “For God is my witness, whom I serve with my spirit.” The other way is by execration. This occurs when something, such as one’s head or soul, is offered to God for vengeance if the statement is false. This is how the Apostle swore in 2 Corinthians 1:23: “But I call God to witness upon my soul.” This is as if to say, “I offer my soul as a pledge, for which I invoke God’s name.” This is a very solemn oath.

One swears by a creature not as a creature, but insofar as a sign of God’s power is resplendent in it. Since all authority is from God (Romans 13:1), when someone with authority over a group swears by it, he swears by God, whose power is reflected in that authority. This is how Joseph swore by the life of Pharaoh. This, therefore, is what the author means when he says people swear by one greater than themselves.

It should be noted that certain people should be kept from taking oaths. Those known to be perjurers should be prevented, because the greatest reverence is due to an oath, and it can be presumed from their past actions that they will not show it proper reverence. Likewise, children should not be compelled to take an oath before the age of puberty, because they do not yet have the perfect use of reason to know what reverence an oath requires. The same applies to persons of high station, because an oath is required of those whose words or actions are in doubt. It detracts from the honor of persons in high positions when one doubts the truth of what they say. Hence, the Decretals state that a priest should not take an oath for a trivial reason (q. 2, ch. 4).

However, the causes for which it is lawful to swear are as follows:

1. To strengthen peace, as Laban swore (Genesis 31:48).
2. To preserve one’s good name.
3. To pledge fealty, as vassals swore to their lord.
4. To ensure obedience is fulfilled when something honorable is commanded by a superior.
5. To obtain security.
6. To attest to a truth, which is how the Apostle swore: “God is my witness, whom I serve in my spirit” (Romans 1:9).

When the author says, “and an oath is final for confirmation,” he mentions the effect of an oath, which is to put an end to all controversy. Just as in the sciences one stops after reducing a proof to its first principles, so too in divine law, one stops when one comes to the first truth. This happens when the first truth is invoked as a witness: “The master of the house shall be brought to the gods and he shall swear” (Exodus 22:8). In this way, all questions and controversies are settled.

When the author says, “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,” he states the reason God chose to swear: to show the unchangeability of His promise. He says “wherein”—that is, by the fact that He “guaranteed it with an oath”—He desired to show this “more convincingly.” It was already abundant that He promised, but it was “more abundant” that He swore. He desired to show the unchangeability of His purpose to the “heirs of the promise”—that is, of the thing promised: “It is the children of the promise who are counted as offspring” (Romans 9:8).

Regarding things that proceed from God, two aspects must be considered: the way things come into being, and God’s counsel which causes them to come into being. God’s counsel is absolutely unchangeable: “My counsel shall stand, and I will accomplish all my purpose” (Isaiah 46:10). The outworking of events, however, can appear changeable. The Lord sometimes announces something according to the natural order of things, as in Isaiah 38:1: “Set your house in order, for you shall die, you shall not recover.” This was because the cause of his sickness was such that he should have died from it. Another example is in Jonah 3:4: “Yet forty days, and Nineveh shall be overthrown!” This was because it deserved destruction. In such cases, the prophecy is a threat, as explained in Jeremiah 18:7: “If at any time I declare concerning a nation or a kingdom, that I will pluck up and break down and destroy it, and if that nation, concerning which I have spoken, turns from its evil, I will relent of the disaster that I intended to do to them.”

Sometimes, however, something is announced according to God’s eternal counsel, and in that case, God never relents or retracts it: “And also the Glory of Israel will not lie or have regret, for he is not a man, that he should have regret” (1 Samuel 15:29). It should be noted that whenever God promises something under oath, it is a prophecy of predestination that reveals God’s eternal plan. Such a promise is absolutely unchangeable.

Then, in verse 18, he shows the fruit of the promise. First, he shows what that fruit is, and second, what follows from it (in verse 19).

The fruit of the promise is that our hope is certain. Therefore, he says we have “strong encouragement”—that is, firm encouragement—for our hope. This encouragement comes from two unchangeable things in which it is impossible for God to lie: first, from God Himself, who promises and does not lie—“God is not a man, that he should lie” (Numbers 23:19)—and second, from the oath, which provides a stronger confirmation of the truth.

It should be noted that just as sensual delight is a sense experience and memory of the past, hope is oriented toward the future: “No one who puts his trust in him will be overcome” ; “They who wait for the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint” (Isaiah 40:31).

We have this encouragement, we “who have fled for refuge to take hold of the hope set before us.” We have fled from the evils of the world and the onslaught of the enemy to seize this hope: “Lord, you have been our refuge” (Psalms 89:11); “The name of the LORD is a strong tower; the righteous man runs into it and is safe” (Proverbs 18:10).

When the author says, “We have this as a sure and steadfast anchor of the soul,” he shows that faith will obtain the promise, and he uses a simile. He compares hope to an anchor. Just as an anchor secures a ship in the sea, so hope secures the soul in God in this world, which is like a sea: “This is the great and wide sea” (Psalms 103:25). This anchor must be strong, like iron: “I know whom I have believed, and I am convinced” (2 Timothy 1:12). It must also be firm, so that it is not easily removed from the ship. Thus, a person should be held fast to that hope.

An earthly anchor is fixed in a low place, but the anchor of hope is fixed in the highest place: in God Himself. For nothing in the present life is so firm that the soul can be secure and at rest in it. As Genesis 8:8 says, the dove “found no place to set her foot.” Therefore, the author says that this hope enters “into the inner place behind the curtain.” The Apostle understands the present condition of the Church by the holy place in the tabernacle, but by the Most Holy Place, which was separated from the holy place by a veil, he understands the state of future glory.

Therefore, he desires that the anchor of our hope be fixed in that which is now veiled from our eyes: “From of old no one has heard or perceived by the ear, no eye has seen a God besides you, who acts for those who wait for him” (Isaiah 64:4); “Oh, how abundant is your goodness, which you have stored up for those who fear you!” (Psalms 30:20). Our forerunner, who has entered there, has fixed it for us. As it says in John 14:2, “I go to prepare a place for you,” and in Micah 2:13, “He who opens the breach will go up before them.”

Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as is said in the collect for the Vigil and the day of Ascension. Yet, because the high priest alone was permitted to enter within the veil (Leviticus 16), he says that Jesus has entered on our behalf, “having become a high priest forever after the order of Melchizedek.” Notice how elegantly the Apostle returns to his main theme. He had begun to speak of the priesthood and then digressed, but now he returns to it, as is clear.