The title of this article is made up of two figurative or symbolic words—anchored and veil. It has been truly said, that if every symbolism was removed from the Scriptures a very small volume would be left. Symbolism possesses two outstanding qualities, viz., vividness and brevity. The latter quality may astonish the reader, but on reflection it will be seen that to express symbolic language in ordinary terms would necessitate the employment of a much larger number of words. It is so in this case, as we shall see.
Perhaps the most striking illustration of the use of symbolism in the Scriptures is found in Revelation 21:9-27 and 22:1-5. There we get a description that is clearly not that of a literal city, but vivid, glowing symbolic language describing the Church of God as seen in her relation to the millennial earth in the day to come. The dictionary gives the meaning of symbolic language as “that which represents something else.” This is a good example of it.
“ANCHORED!” What train of thought does this single word convey? Surely that of a vessel, that has reached the port of arrival. Preparatory to beginning the journey the anchor was lifted, and without using it the voyage with its buffetings was made. Then the desired haven entered, its anchor was dropped. In Hebrews 6:13-20 is found the passage where this symbolic language is written.
“VEIL!” Of what does this remind us? It naturally recalls the symbolic teaching of the Tabernacle in the desert, round which the children of Israel were gathered. By this symbolism God sought to teach His chosen people precious lessons, and ourselves too, as the Epistle to the Hebrews is a witness.
This symbolism centred round the Tabernacle itself, a tent divided into two unequal parts, the inner and smaller part being called “The holiest of all,” in which was the Ark and the Mercy Seat stained with the blood of the sin-offering, wherein between the two golden cherubim, the Shekinah glory filled the Holy Place. Unlike the Antitype, as seen in our Lord, His Person and His atoning work on the cross, this spoke of distance as well as of access. The High Priest had access, but only once a year on the great day of atonement; the priests and the children of Israel had no access, but were kept at a distance, for the symbolisms of the Old Testament never put away sin. They were only “a shadow of good things to come.”
But see what the New Testament tells us. When our Lord completed the mighty work of redemption at the cross of Calvary, we read that He cried with a loud voice, “IT IS FINISHED,” and gave up the ghost. As these triumphant words fell from His blessed lips, the VEIL of the Temple was rent in twain from the top to the bottom—rent by the hand of God Himself, declaring His full satisfaction with the atoning work accomplished on the cross, His full acceptance of it as meeting all the claims of His holiness in respect of sin, and setting the believer free to enter into the holiest of all in virtue of the precious blood shed; that is, consciously to be in the presence of God, and eventually to enter heaven itself, the bliss of the Lord’s presence, and the joy of the Father’s house.
But note the difference. In an earthly voyage the anchor is dropped at the end of the voyage. In the heavenly voyage of the soul the anchor is dropped in heaven at the very beginning of the voyage, at the very moment when a repentant sinner accepts the Lord Jesus Christ as his or her Saviour. The journey’s end is assured at the very beginning of the soul’s journey in faith.
This anchor is likened to a hope. An earthly hope is the very reverse of certainty. It may materialize or it may not. Till realization or disappointment comes, one never knows. But this hope being GOD-GIVEN, the fulfilment is as sure as if it had already taken place. God’s own character is pledged to the fulfilment of His own word. Scripture tells us, that we ARE saved by [or, in] hope not in the future, but NOW] … but if we hope for that we see not, then do we with patience wait for it” (Rom. 8:24-25), as being sure of it.
The believer’s anchor is “both sure and steadfast, and which enters into that within the veil.” We are here reminded of the two flukes of an anchor, designed to take firm grip of the ocean bed. We have two immutable things, given to the believer by God to make him absolutely sure—His counsel and His oath. The writer remembers well a scene which occurred in Jamaica over fifty years ago. At six o’clock in the morning about one hundred and fifty coloured people were gathered in a tent for a Bible talk before the great heat of the day came on. An aged coloured woman was seen laboriously thumbing a large print Bible. She then asked a question, “There is a word in Hebrews 6:8,” she said, “I cannot pronounce it, but I can spell it—i-m-m-u-t-a-b-l-e. Tell me, what does it mean?” I replied, “It means something that cannot by any possibility change or alter.” This answer gave her great comfort.
There is no needless repetition in the Scriptures. If anything is repeated it is to emphasize and draw special attention to the point in question.
Why are men put on oath in the law courts of the land? It is because they are capable of lying. The psalmist said in his haste that “all men are liars” (Ps. 116:11), and men have not altered. In happy contrast to this we are told that it is “impossible for God to lie.” God cannot do these things that would be the negation of His being, nature and holiness. God cannot swear by one higher than Himself, so He swears by Himself. He said to Abraham. “SURELY… I will bless thee.” Why add the word surely? On the Divine side there was no need for it whatever. No word can add to God’s trustworthiness. His word is His bond. It is immutable, unchangeable, divine. God confirmed His word by an oath, most graciously given for our sakes, seeing we are naturally “slow of heart to believe” (Luke 24:25).
We add another witness to this. Our Lord sometimes prefaced His sayings by, “VERILY, VERILY.” Why this double affirmation of our Lord? Because of His gracious desire to encourage us to trust Him fully.
And what do we know of what is “inside the veil”? Best and foremost of all, the Lord Jesus is there. He has entered representatively, “having obtained eternal redemption for us” (Heb. 9:12). He has entered as the FORErunner. This is a composite word, that means there are AFTER-runners. Through infinite grace every believer on the Lord Jesus can be so named. He has won this place for His own. He has gone in as the great Forerunner, making way for the after-runners to follow.
In contrast, not only the High Priest, but ALL believers have the privilege of entering the holiest of all, the very presence of God. (Heb. 10:19).
What a joy and comfort to every saint, whether a living or a dying saint, to realize that his or her anchor is safely dropped inside the veil. And we are journeying to a land where the inhabitant shall never say, “I am sick” (Isa. 33:24).