SEV Biblia, Chapter 6:20
donde entr por nosotros nuestro precursor Jess, hecho Sumo Sacerdote para siempre, segn el orden de Melquisedec.
Clarke's Bible Commentary - Hebrew 6:20
Verse 20. Whither the forerunner] The word prodromov, prodromos, does not merely signify one that goes or runs before another, but also one who shows the way, he who first does a particular thing; also the first fruits. So in the Septuagint, Isaiah xxviii. 4, prodromov sukou signifies the first fruits of the fig tree, or the first ripe figs. To this meaning of the word Pliny refers, Hist. Nat., lib. xvi., c. x16: Ficus et praecoces habet, quas Athenis PRODROMOS (prodromov,) vocant. "The fig tree produces some figs which are ripe before the rest, and these are called by the Athenians prodromos, forerunner." The word is interpreted in the same way by Hesychius; it occurs in no other part of the New Testament, but may be found in Ecclus. xii. 8, and in Isa. xxviii. 4, quoted above from the Septuagint. From this we may at once perceive the meaning of the phrase: Jesus is the first fruits of human nature that has entered into the heavenly kingdom; the first human body that was ripe for glory, and ripe long before the rest of the children who are partakers of flesh and blood. And he is entered for us, as the first fruits of all who have found redemption in his blood. Compare John xiv. 2; 1 Cor. xv. 20, 23; and the notes there.
The metaphorical allusion is to the person who carries the anchor within the pier head, because there is not yet water sufficient to carry the ship in; and to this I have already referred.
After the order of Melchisedec.] After a long digression the apostle resumes his explanation of Psa. cx. 4, which he had produced, chap. v. 6, 10, in order to prove the permanency of the high priesthood of Christ.
1. WE have in this chapter a very solemn warning against backsliding and apostasy, and that negligence and sloth which are their forerunners. A man cannot be careless about God and heaven, till he has lost his relish for sacred things; and this relish he cannot lose while he is diligent and faithful.
The slightest departure from truth and purity may ultimately lead to a denying, and even reviling, of the Lord who bought him.
2. Every obedient believer in Christ Jesus has both the oath and promise of God that he will make all grace abound towards him, for in blessing God will bless him; he may be greatly agitated and distressed, but, while he continues in the obedience of faith, he will ride out the storm. His anchor is within the veil while his heart is right with God. Jesus is gone before to prepare a place for him; and where the first fruits are, there will soon be the whole lump. He who perseveres unto death shall as surely see God as Jesus Christ now does. God's oath and promise cannot fail.
John Gill's Bible Commentary
Ver. 20. Whither the forerunner is for us entered, even Jesus , etc..] Christ was a runner; he had a race to run, which lay in going about to heal diseases, in preaching the Gospel, in obeying the law, and in suffering death for his people; which race was run by him with great swiftness, strength, and courage, with patience, cheerfulness, and joy, and is now ended; as appears from the accomplishment of salvation, from his entrance into heaven, and session at the right hand of God; from the glorification of his human nature, and its everlasting freedom from the dominion of death: and this race is run out, as a forerunner; Christ is the most excellent runner; there is none like him; there is none that can come up to him; he has out ran and exceeded all others; he has performed in the best manner; he has run out his race first, and has entered into heaven first by his own blood; and he has cleared the way thither, and opened the gates of heaven for his people; and is a guide and pattern for them to follow: and he is the forerunner for them, as well as entered for them; for he was born, and he lived, and died for them, for their good and service; and he is entered into heaven for them, as man and Mediator, and as their high priest; where he represents their persons, appears and intercedes for them, takes care of their affairs, and presents their services; prepares mansions of glory for them, and takes possession of heaven in their name, and opens the way for them to follow him thither; all which gives great encouragement to hope to enter now, where Jesus is: who is made an high priest for ever after the order of Melchisedec ; (see Hebrews 5:6,10). This is repeated here, to lead on to what the apostle had to say concerning Melchizedek in the following chapter.
Matthew Henry Commentary
Verses 11-20 - The hope here meant, is a sure looking for good things promised through those promises, with love, desire, and valuing of them. Hop has its degrees, as faith also. The promise of blessedness God has mad to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And a He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God ha given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinner who flee to the mercy of God, through the redemption of Christ according to the covenant of grace, laying aside all other confidences We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure an steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope Christ is the object and ground of the believer's hope. Let u therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory __________________________________________________________________
Greek Textus Receptus
οπου 3699 προδρομος 4274 υπερ 5228 ημων 2257 εισηλθεν 1525 5627 ιησους 2424 κατα 2596 την 3588 ταξιν 5010 μελχισεδεκ 3198 αρχιερευς 749 γενομενος 1096 5637 εις 1519 τον 3588 αιωνα 165
Vincent's NT Word Studies
20. Whither the forerunner is for us entered (opou prodromov uper hmwn ieshlqen). %Opou, strictly where, instead of opoi whither (not in N.T.), but more significant as indicating an abiding there. Prodromov forerunner, N.T.o . It expresses an entirely new idea, lying completely outside of the Levitical system. The Levitical high priest did not enter the sanctuary as a forerunner, but only as the people's representative. He entered a place into which none might follow him; in the people's stead, and not as their pioneer. The peculiarity of the new economy is that Christ as high priest goes nowhere where his people cannot follow him. He introduces man into full fellowship with God. The A.V. entirely misses this point by rendering "the forerunner," as if the idea of a high priest being a forerunner were perfectly familiar. Rend. whither as a forerunner Jesus entered. Comp. ch. x. 19.
Made a high priest (arciereuv genomenov). Rend. having become a high priest, etc. Become, because his office must be inaugurated by his suffering human life and his death.
ADDITIONAL NOTE ON VERSES 4-6.
The passage has created much discussion and much distress, as appearing to teach the impossibility of restoration after a moral and spiritual lapse. It is to be observed:
(1) That the case stated is that of persons who once knew, loved, and believed Christian truth, and who experienced the saving, animating, and enlightening energy of the Holy Spirit, and who lapsed into indifference and unbelief.
(2) The questions whether it is possible for those who have once experienced the power of the gospel to fall away and be lost, and whether, supposing a lapse possible, those who fall away can ever be restored by repentance - do not belong here. The possibility of a fall is clearly assumed.
(3) The sin in the case supposed is the relinquishment of the spiritual gifts and powers accompanying faith in Christ, and rejecting Christ himself.
(4) The significance of this sin lies in the mental and spiritual condition which it betrays. It is the recoil of conviction from Christ and the adoption of the contrary conviction.
(5) The writer does not touch the question of the possibility of God's renewing such to repentance. He merely puts his own hypothetical case, and says that, in the nature of such a case, the ordinary considerations and means which are applied to induce men to embrace the gospel no longer appeal to the subjects supposed. He contemplates nothing beyond such agencies, and asserts that these are powerless because the man has brought himself into a condition where they can no longer exert any power.
Whether God will ever reclaim by ways of his own is a point which is not even touched. Destruction of the faculty of spiritual discernment is the natural outcome of deliberate and persistent sin, and the instrument of its punishment. Note, "renew unto repentance." God promises pardon on penitence, but not penitence on sin. See a powerful passage in Coleridge's Moral and Religious Aphorisms, Amer. ed., Vol. I., p. 191.
