Men swear by someone greater than themselves
In ancient cultures, oaths were a common practice to affirm truthfulness and sincerity. Swearing by someone greater than oneself was a way to invoke a higher authority, often divine, to validate one's words. This reflects the human understanding of hierarchy and the need for a transcendent standard of truth. In biblical times, swearing by God was considered the ultimate guarantee of one's promise, as seen in Genesis 21:23-24, where Abraham swears by God in a covenant with Abimelech. This practice underscores the belief in a supreme being who oversees human affairs and holds individuals accountable.

and their oath serves as a confirmation
An oath served as a binding agreement, providing assurance and certainty in human interactions. In the context of Hebrews, this reflects the legal and cultural practices of the time, where oaths were used to confirm covenants and agreements. The use of oaths is seen throughout the Old Testament, such as in Numbers 30:2, where vows and oaths are described as binding commitments before God. This phrase highlights the importance of integrity and the weight of one's word in maintaining social order and trust.

to end all argument
The purpose of an oath was to resolve disputes and bring an end to any contention. By invoking a higher authority, the oath acted as a final word in disagreements, providing a clear resolution. This reflects the human desire for peace and order, as well as the recognition of a need for an ultimate arbiter. In the biblical narrative, God Himself uses oaths to assure His promises, as seen in Genesis 22:16-18, where God swears by Himself to bless Abraham. This divine example sets a precedent for the reliability and finality of oaths, pointing to the ultimate fulfillment of God's promises in Jesus Christ, who is the "Yes" and "Amen" of all God's promises (2 Corinthians 1:20).

1. Men (Anthropoi)
Refers to human beings in general, emphasizing the common practice among people to swear oaths by something or someone greater to establish truth and trustworthiness.

2. Oath (Horkos)
A solemn promise or declaration, often invoking a divine witness, used to confirm the truth of one's words or intentions.

3. Greater (Meizon)
This term indicates something or someone superior, often used in the context of God, who is the ultimate authority and witness.

4. Argument (Antilogia)
Refers to disputes or disagreements that are resolved through the confirmation of an oath.The Role of Oaths in Human Society
Oaths are used to establish trust and resolve disputes, reflecting a human need for assurance and accountability.

God as the Ultimate Authority
When God swears by Himself, it underscores His supreme authority and the absolute reliability of His promises.

The Call to Integrity
Christians are called to live with integrity, where their word is trustworthy without the need for oaths, reflecting the character of God.

Resolving Disputes with Truth
In conflicts, believers should seek resolution through truth and integrity, rather than relying solely on formal oaths or promises.

Reflecting God's Faithfulness
As God is faithful to His word, Christians are encouraged to be faithful and reliable in their commitments and interactions.(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)