Hebrews 6:19 Index
"Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil;"
Research Material

"Which hope . . . "

  • All who possess this hope will purify themselves even as He is pure. Such are free from restless longings, repinings, and discontent; they are not continually looking for evil and brooding over borrowed trouble. (1T 566)

" . . . an anchor . . . "

  • A change in metaphor. An anchor holds a ship in a storm and keeps it from drifting on the rocks. There are times when anchors slip. But not so with the anchor of "hope." The metaphor of an anchor occurs only here in Scripture. (7BC 437)
  • The truth of God is an anchor. (2T 304)
  • Said Jesus: “The Father Himself loveth you” (John 16:27). If our faith is fixed upon God, through Christ, it will prove “as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil" (Hebrews 6:19); "whither the Forerunner is for us entered” (Hebrews 6:20). It is true that disappointments will come; tribulation we must expect; but we are to commit everything, great and small, to God. He does not become perplexed by the multiplicity of our grievances nor overpowered by the weight of our burdens. His watchcare extends to every household and encircles every individual; He is concerned in all our business and our sorrows. He marks every tear; He is touched with the feeling of our infirmities. All the afflictions and trials that befall us here are permitted, to work out His purposes of love toward us, “that we might be partakers of His holiness” (Hebrews 12:10) and thus become participants in that fullness of joy which is found in His presence. (5T 742)

" . . . which entereth . . . "

  • That is, the hope entereth. (7BC 437)

" . . . within . . . "

  • Greek esoteros, "inner," "behind."
  • The word occurs in the New Testament only here and in (Acts 16:24), where it describes the inner prison into which Paul and Silas were cast. (7BC 437)
  • The ministration of the priest throughout the year in the first apartment of the sanctuary, “within the veil” which formed the door and separated the holy place from the outer court, represents the work of ministration upon which Christ entered at His ascension. It was the work of the priest in the daily ministration to present before God the blood of the sin offering, also the incense which ascended with the prayers of Israel. So did Christ plead His blood before the Father in behalf of sinners, and present before Him also, with the precious fragrance of His own righteousness, the prayers of penitent believers. Such was the work of ministration in the first apartment of the sanctuary in heaven. (GC 421)
  • The intercession of Christ in man's behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven. We must by faith enter within the veil, “whither the forerunner is for us entered” (Hebrews 6:20). There the light from the cross of Calvary is reflected. There we may gain a clearer insight into the mysteries of redemption. The salvation of man is accomplished at an infinite expense to heaven; the sacrifice made is equal to the broadest demands of the broken law of God. Jesus has opened the way to the Father's throne, and through His mediation the sincere desire of all who come to Him in faith may be presented before God. (GC 489)
  • It is our privilege, our duty, to receive light from heaven, that we may perceive the wiles of Satan, and obtain strength to resist his power. Provision has been made for us to come into close connection with Christ and to enjoy the constant protection of the angels of God. Our faith must reach within the veil, where Jesus has entered for us. We must lay hold with firmer grasp on the unfailing promises of God. We must have faith that will not be denied, faith that will take hold of the unseen, faith that is steadfast, immovable. Such faith will bring the blessing of heaven to our souls. The light of the glory of God that shines in the face of Christ may shine upon us, and be reflected upon all around, so that it can be truly said of us, “Ye are the light of the world” (Matthew 5:14). And it is this connection of the soul with Christ, and this alone, that can bring light to the world. Were it not for this connection, the earth would be left in utter darkness.... The deeper the surrounding gloom, the brighter should shine out the light of Christian faith and Christian example. . . . Our spiritual strength depends upon our faith. (ML 8)

" . . . the veil . . . "

  • Green, katapetasma, "curtain," "veil."
  • The word occurs six times in the New Testament. Three times it is used of the veil of the Temple that was rent at the time of the crucifixion (Matthew 27:51; Mark 15:38; Luke 23:45). The other occurrences are in (Hebrews 6:19; Hebrews 9:3; Hebrews 10:20). In the references to the sanctuary in the LXX katapetasma is used to describe:
  • The fact that the curtain at the door of the tabernacle and the inner curtain separating the holy from the most holy place were both called katapetasma provides a simple explanation for the use of the term "second veil" [katapetasma]" in (Hebrews 9:3) to describe the inner curtain. The question is:'To which curtain does the author refer in (Hebrews 6:19), as the one within which our hope enters? (7BC 437)
  • Following are three possible explanations of the expression "within the veil," all of which are consonant with the Seventh-day Adventist view of the sanctuary:
    • 1.) "The veil" means the dividing curtain between the two apartments. But Paul is speaking of Christ's entrance into the most holy place of the heavenly sanctuary in order to dedicate it, along with the rest of the sanctuary, upon His assumption of His high-priestly office. This dedication is mentioned in (Daniel 9:24) and typified in the anointing of the earthly sanctuary following its erection (Exodus 40; Exodus 30:26-29).
    • 2.) In (Hebrews 6:19) Paul leaves the word "veil" undefined. He wishes to call attention, not the "the veil," but to that which is "within [or "behind" ] the veil," namely, the place where Christ our High Priest ministers. In other words, Paul is using the word "veil" (katapetasma), not in terms of a technical discussion of the structure of the heavenly sanctuary, but as a figure of speech to describe that which divides the seen from the unseen, the earthly from the heavenly. Hence, "within the veil" means simply to be in the presence of God. According to this view, hope is represented as entering the very presence of God, where Christ Himself has gone (Hebrews 6:20; Hebrews 9:24).
    • 3.) Paul, elsewhere in Hebrews, specifically describes the veil separating the holy from the most holy place, as "the second veil" (Hebrews 9:3). Hence, when he speaks simply of "the veil" (Hebrews 6:19) he must refer to the veil at the door of the tabernacle. Further, inasmuch as the heavenly sanctuary, and the sequence of its services, was prefigured by the earthly, when Christ ascended to heaven He "entereth" the holy place - the first apartment - to begin the first phase of His heavenly ministry (GC 420). (7BC 437-438)
  • Those who will put on the whole armor of God and devote some time every day to meditation and prayer and to the study of the Scriptures will be connected with heaven and will have a saving, transforming influence upon those around them. Great thoughts, noble aspirations, clear perceptions of truth and duty to God, will be theirs. They will be yearning for purity, for light, for love, for all the graces of heavenly birth. Their earnest prayers will enter into that within the veil. This class will have a sanctified boldness to come into the presence of the Infinite One. They will feel that heaven's light and glories are for them, and they will become refined, elevated, ennobled by this intimate acquaintance with God. Such is the privilege of true Christians. (5T 112-113)