Fathers

Hebrews 6

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Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the promises. For when God made promise to Abraham, because he could swear by no greater, he sware by himself, Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so, after he had patiently endured, he obtained the promise. For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

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What the Fathers say

Hebrews 6:16

Eastern Fathers

John Chrysostom

"For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, sware by Himself." Well, who then is He that sware unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute thereon. So when He the Son sweareth the same oath, "Verily, verily, I say unto you," is it not plain that it was because He could not swear by any greater? …

Homily on Hebrews 11 ↗

Theophylact of Ohrid

That is, an oath resolves the dispute in every contradiction. For much is said and objected in argument from both sides, but the oath, being the final word and confirming, resolves everything that is doubtful.

Commentary on Hebrews ↗

Oecumenius

"an end of all dispute." And the conclusion of all contradiction and dispute to confirm what is said is the oath. For indeed many things are spoken and disputed on each side; but the oath, coming last and confirming, resolves all doubts.

The Pseudo-Oecumenian Catena on Hebrews ↗

Western Saints

Thomas Aquinas

317. – Then when he says, Men indeed swear by a greater than themselves, he states the reason for the foregoing. In regard to this he does three things: first, he mentions a human custom; secondly, the reason behind the custom; thirdly, the fruit of the promise (v. 18). 318. – Two human customs are mentioned: one in regard to that by which one swears; the other in regard to the effect of an oath: in all their disputes an oath is final for confirmation. Now that by which one swears is greater, and reasonably so. …

Commentary on Hebrews ↗

Bonaventure

A promissory oath is made for preserving fidelity, and this is done in three ways, namely for restraining malice, for settling controversy, and for clearing away infamy. First, it is made for restraining malice, so that a man may neither deny the true nor affirm the false; and this is the reason for the usefulness of the oath. Second, it is made for settling controversy. Whence the Apostle says to the Hebrews: "The end of all controversy is an oath." Third, it is made for clearing away infamy.

Collationes de Decem Praeceptis, Collation 3 ↗