Men swear by someone greater than themselves
This phrase highlights the ancient practice of oath-taking, where individuals would swear by a higher authority to affirm the truth of their statements. In the Greek, the word for "swear" is "ὀμνύω" (omnyō), which conveys a solemn promise or vow. Historically, oaths were a common legal and social practice in ancient cultures, including the Jewish tradition, where invoking a higher power was meant to underscore the seriousness and binding nature of one's word. This reflects a universal human understanding of accountability to a higher moral or divine standard.

and their oath serves as a confirmation
The term "confirmation" in Greek is "βεβαίωσις" (bebaiōsis), which means a firm establishment or guarantee. In the context of Hebrews, this suggests that an oath was not merely a verbal promise but a binding contract that provided assurance and certainty. This practice is rooted in the legal systems of the time, where oaths were used to resolve disputes and establish trust. Theologically, this reflects the reliability and unchangeable nature of God's promises, as He is the ultimate guarantor of truth.

and ends every dispute
The phrase "ends every dispute" indicates the role of oaths in conflict resolution. The Greek word for "dispute" is "ἀντιλογία" (antilogia), meaning contradiction or argument. In ancient times, when a dispute arose, an oath could serve as the final word, bringing closure and peace to contentious situations. This reflects the biblical principle of seeking peace and resolution, as seen in Matthew 5:9, "Blessed are the peacemakers." In a broader spiritual sense, it points to the peace and assurance believers find in the promises of God, which are unbreakable and final.

(16) And an oath for confirmation.--Rather, and of every dispute in their case the oath is an end (is final) to settle the matter.

Verses 16-20. - For men swear by the greater: and of every dispute of theirs (literally, to them), the oath is final (literally, an end) for confirmation (εἰς βεβαίωσιν being connected with πέρας, not, as in the A.V., with ὅρκος). Here begins the explanation of the meaning and purpose of the Divine oath, already cursorily touched on in ver. 13. God thus, for full assurance, condescends to the form of confirmation most binding among men when they promise to each other. They appeal to one greater than themselves to intervene between them. He, having no one greater than himself to appeal to, appeals (so to speak) to his own immutability, and thus may be said to intervene with an oath (ἐμεσίτευσεν ὄρκῳ ever. 17), the verb being neuter, with the sense of "mediate" or "intervene," not, as in A.V., "confirmed it". The reason is not that the Divine promise is not in itself enough, but that God, willing to show more abundantly to the heirs of the promise the immutability of his counsel, is pleased to grant them this additional confirmation; that by two immutable things (first the promise, in itself sufficient; and secondly the oath, for more abundant assurance), in which it is impossible for God to lie, we may have a strong consolation (παράκληησιν, bearing elsewhere this sense, and also that of exhortation, as in Hebrews 12:5; Hebrews 13:22; which latter sense is understood here by most commentators as uniting best the drift of the passage with the general notion of encouragement) who have fled for refuge to lay hold upon the hope set before us. The course of thought has now passed again from Abraham to Christians, the transition having been prepared for by the general expression, τοῖς κληρονόμοις τῆς ἐπαγγελίας in ver. 17. Indeed, the oath to him was an assurance to us also, we being the final inheritors of the promised blessing. Then finally, in the two concluding verses, the subject to be treated in Hebrews 7. is again beautifully led up to by a natural sequence of thought: Which (so. hope) we have as an anchor of the soul, both sure and steadfast, and entering into that which is within the veil; whither as a Forerunner Jesus entered for us, become a High Priest for ever after the order of Melchizedek. Our hope (ἐλπίς), regarded in ver. 18 objectively, assumes here a subjective sense: it is our anchor east upwards beyond the heavens through which our Forerunner has passed (cf. Hebrews 4:14, διελελυθότα τοὺς οὐρανοὺς), and, in virtue of the promise and the oath, fixed there secure and firm. "That which is within the veil" (καταπετάσματος, the word invariably denoting the veil in the temple, is the heavenly holy of holies, of which the earthly was symbolical, as is fully set forth in Hebrews 8. This first mention of the veil is an instance of the manner in which, throughout this Epistle, ideas to be afterwards expanded are often intimated by way of preparation beforehand. Instructive in this chapter is the view presented of Divine purpose in relation to human will. The Divine purpose may have been evinced by supplies of grace so abundant as to remove all doubt of the possibility of success; yet through the human will there may be failure: the very Divine oath may have ensured fulfillment of the promise; yet, as to Abraham, so to individual Christians, faith and patience are the conditions of fulfillment. It is evident that the Divine purpose and the Divine promise are all along referred to, not to dishearten any for fear that they may not be included in them, not to encourage remissness in any on the ground of certainty of attainment, not so as to suggest any idea of arbitrary selection irrespective of desert, but simply to incite to perseverance on the ground of assurance of success, if the human conditions are fulfilled. And this is the practical application of the doctrine of predestination found also elsewhere in St. Paul's Epistles (cf. Romans 8:28-39). Predestination and free-will may be to human reason theoretically irreconcilable, though reason, as well as theology, may compel us to acknowledge both. The problem may properly be left unsolved, as among the many deep things of God. But it is of importance to observe how the doctrine of-predestination is practically applied in Scripture as bearing upon human conduct.

Parallel Commentaries ...

Men
Ἄνθρωποι (Anthrōpoi)
Noun - Nominative Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

swear
ὀμνύουσιν (omnyousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 3660: A prolonged form of a primary, but obsolete omo, for which another prolonged form omoo is used in certain tenses; to swear, i.e. Take oath.

by
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

[someone]
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

greater [than themselves],
μείζονος (meizonos)
Adjective - Genitive Masculine Singular - Comparative
Strong's 3173: Large, great, in the widest sense.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

[their]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

oath
ὅρκος (horkos)
Noun - Nominative Masculine Singular
Strong's 3727: An oath. From herkos; a limit, i.e. restraint.

serves as
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

a confirmation
βεβαίωσιν (bebaiōsin)
Noun - Accusative Feminine Singular
Strong's 951: Confirmation, ratification, establishment. From bebaioo; stabiliment.

to end
πέρας (peras)
Noun - Nominative Neuter Singular
Strong's 4009: (a) a boundary, limit, extremity, (b) an end, conclusion. From the same as peran; an extremity.

all
πάσης (pasēs)
Adjective - Genitive Feminine Singular
Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole.

argument.
ἀντιλογίας (antilogias)
Noun - Genitive Feminine Singular
Strong's 485: Contradiction, contention, rebellion. From a derivative of antilego; dispute, disobedience.


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NT Letters: Hebrews 6:16 For men indeed swear by a greater (Heb. He. Hb)