Will your anchor hold in the storms of life,

Will your anchor hold in the storms of life,
When the clouds unfold their wings of strife?
When the strong tides lift, and the cables strain,
Will your anchor drift, or firm remain?
We have an anchor that keeps the soul
Steadfast and sure while the billows roll;
Fastened to the Rock which cannot move,
Grounded firm and deep in the Saviour's love!





Will your anchor hold in the straits of fear?
When the breakers roar and the reef is near;
While the surges rave, and the wild winds blow,
Shall the angry waves then your bark o'erflow?

Will your anchor hold in the floods of death,
When the waters cold chill your latest breath?
On the rising tide you can never fail,
While your anchor holds within the veil.

Will your eyes behold through the morning light
The city of gold and the harbour bright?
Will you anchor safe by the heavenly shore,
When life's storms are past for evermore?




Heb 10:19  Therefore, brethren, having boldness to enter the Holiest by the blood of Jesus, 
Heb 10:20  by a new and living way which He consecrated for us, through the veil, that is, His flesh, 
Heb 10:21  and having a High Priest over the house of God, 

 Hebrews 10:19-21

Having therefore (on the grounds already named), brethren (again he puts Himself in communion with those he addresses as in chapter 3), confidence by the blood of Jesus (see on chap. Heb_3:6) in respect to [going] the way into the holiest, a new and living way which He first opened (or inaugurated) for us through the veil, that is to say His flesh, and having a great priest (who is at once Priest and King) over the house of God, let us use the way that is opened in joyous assurance (Heb_10:22), let us hold fast our profession (Heb_10:23) and complete the graces of our character, faith and hope (Heb_10:22-23), by the love which is the crown of all (Heb_10:24). Through the perfection of the sacrifice of Christ and His position in heaven, where He has entered for us, we have holy filial confidence in approaching God,—a feeling that contrasts with the fear and bondage of Old Testament worshipers. Christ has preceded us (as forerunner, Heb_6:20), we follow along the way He has formed and opened, knowing ourselves to be sanctified by the one oblation of blood which was shed on earth and presented in heaven; and so we have access to the holy place, which is heaven itself (Heb_9:24): there is the throne of grace (Heb_4:16), and there Jesus, the Minister of the holy places (Heb_8:2), appears for us. This way is further described as a new and living way,—‘new;’ literally, ‘newly slain;’ but in common Hellenistic usage the meaning is ‘newly made;’ and yet there is probably a reference to the fact that it is made with blood and yet living,—the opposite of what is lifeless and powerless,—the way opened by Christ which leads and carries on all that enter it into the home above. He who is ‘the Way and the Life’ is not dimly described in these half-contradictory words.
Through the veil—that is, his flesh, has been differently interpreted. The thing to note is that ‘through’ does not mark the instrument, but the intervening hindrance that needed to be removed or rent that man might enter—the way was through it unto God, so that the true parallel is Mat_27:51. Christ came in ‘the likeness of sinful flesh and for sin,’ and it is exactly the sin and the sinful flesh His incarnation and dying represent, that come between us and God; and when He died for sin, the veil was rent; and when He ascended and entered heaven for us, it was completely taken away. Thus it is that we are reconciled in the body of his flesh through death (Col_1:22).

Hebrews 10:19-39

For nearly four chapters the argument has remained unbroken by those exhortations which abound in the earlier parts of the Epistle. From chapter Heb_7:1 to Heb_10:18 the reasoning is close and continuous; but the one great purpose of the Epistle is never absent from the writer’s mind. Here he resumes the appeals with which the fourth chapter closes, and repeats with characteristic differences, as suggested by the train of the thought, the solemn warnings of chapter Heb_6:1-8.

Hebrews 3:6

But Christ as a Son over his own house - He is not a servant. To the whole household or family of God he sustains the same relation which a son and heir in a family does to the household. That relation is far different from that of a servant. Moses was the latter; Christ was the former. To God he sustained the relation of a Son, and recognized Him as his Father, and sought in all things to do his will; but over the whole family of God - the entire Church of all dispensations - he was like a son over the affairs of a family. Compared with the condition of a servant, Christ is as much superior to Moses as a son and heir is to the condition of a servant. A servant owns nothing; is heir to nothing; has no authority, and no right to control anything, and is himself wholly at the will of another. A son is the heir of all; has a prospective right to all; and is looked up to by all with respect. But the idea here is not merely that Christ is a son; it is that as a son he is placed over the whole arrangements of the household, and is one to whom all is entrusted as if it were His own.

Whose house we are - Of whose family we are a part, or to which we belong. That is, we belong to the family over which Christ is placed, and not to what was subject to Moses.

If we hold fast - A leading object of this Epistle is to guard those to whom it was addressed against the danger of apostasy. Hence, this is introduced on all suitable occasions, and the apostle here says, that the only evidence which they could have that they belonged to the family of Christ, would be that they held fast the confidence which they had unto the end. If they did not do that, it would demonstrate that they never belonged to his family, for evidence of having belonged to his household was to be furnished only by perseverance to the end.

The confidence - The word used here originally means “the liberty of speaking boldly and without restraint;” then it means boldness or confidence in general.

And the rejoicing - The word used here means properly “glorying, boasting,” and then rejoicing. These words are used here in an adverbial signification, and the meaning is, that the Christian has “a confident and a rejoicing hope.” It is:

(1) confident - bold - firm. It is not like the timid hope of the Pagan, and the dreams and conjectures of the philosopher; it is not that which gives way at every breath of opposition; it is bold, firm, and manly. It is.

(2) “rejoicing” - triumphant, exulting. Why should not the hope of heaven fill with joy? Why should not he exult who has the prospect of everlasting happiness?

Unto the end - To the end of life. Our religion, our hope, our confidence in God must he persevered in to the end of life, if we would have evidence that we are his children. If hope is cherished for a while and then abandoned; if people profess religion and then fall away, no matter what were their raptures and triumphs, it proves that they never had any real piety. No evidence can be strong enough to prove that a man is a Christian, unless it leads him to persevere to the end of life.