Verse 18

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.

Two things in general the Apostle further designs in this verse. (1) That the declaration which God had made of the immutability of his counsel in this matter was every way sufficient and satisfactory. (2) What was the especial end and design which he had therein, towards the heirs of promise?

For the first, he does it by declaring the evidence given and the nature of it, which consisted in two immutable things. [in non-Latin alphabet] is an act or deed, such as we make and deliver when we convey any thing from one to another. An instrument of an assurance. This is the promise and the oath of God. Security is given by them; both from their own nature, and also because they are two; two witnesses whereby the thing intended is established. But what need was there of two such things? Is it because one of these was weak, infirm, alterable, such as may be justly challenged, or excepted against; that the other is added to strengthen and confirm it? No, says the Apostle, both of them are equally immutable. Therefore we must still carry along with us, the infinite and unconceivable condescension of God in this matter, who to obviate our temptations, and relieve us under our weaknesses, is pleased to give this variety to his divine testimony, which he did ex Abundanti; not only beyond what he was any way obliged to, but whatever we could desire or expect.

For (2) this makes the evidence absolute, and uncontrollable, that as they are two things which are produced to make it good, so they are both of them equally immutable; such as neither in their own nature, nor in their execution were any way exposed or liable to alteration. For the promise itself was absolute, and the thing promised depended on no condition in us, on nothing without God himself. For there was in the promise itself, all the springs of all that is good, and of deliverance from all that is evil, so that on every side it brings along with it the condition of its own accomplishment. But whereas God in the Covenant of Works did give no promise to mankind but what was conditional, and suspended on such things on our part, as might or might not be, from where it came to pass that we sinned and came short of it; God in the giving out of this promise, which is the foundation of the Covenant of Grace, to assure us that it is utterly of another nature, and such as on no occurrence is liable to change, confirms it with his oath.

Moreover the Apostle confirms this testimony yet further from the nature of him by whom it was given. [in non-Latin alphabet]; In or by which it was impossible that God should lie or deceive. [in non-Latin alphabet] is not absolutely to lie, but by any means to deceive him who has cause to trust what we say or do. The highest security among men consists in a promise confirmed with an oath; and this is, and must be to them an end of strife; for higher they cannot go. But yet it is possible there may be a lie and deceit in their testimony, and he who trusts to them may be deceived, as it often falls out in the world. For although the things themselves are good, and such as would secure the interest of truth only, yet men that use them are changeable, yes liars. But it is God who makes use of them in our case, and therefore is it impossible that he should lie. God having made this double engagement of his truth and faithfulness, it is utterly impossible that he should deceive any one thereby.

But why does the Apostle put an emphasis upon this, that by these things it was impossible that God should lie, or deceive? For it is necessary to God from his own being, that it should in all things be impossible for him to lie. He cannot lie, he cannot deceive, he cannot deny himself, or his word, these things are repugnant to his being. I answer; that the Apostle speaks not of the nature of the things themselves, but of their manifestation with respect to us. Nothing was added to the promise of God to render it more certain, firm, and stable; but an addition was made to it to give our minds greater security. God's immutability in promising, and impossibility in deceiving, are both equally from his nature, but the distinct proposition of them, is needful to our encouragement and establishment.

Fallen sinful man stands in need of the utmost encouragement that divine condescension can extend to, to prevail with him to receive and lay hold of the promise of grace and mercy by Jesus Christ.

There is nothing that we are so prone to, as to distrust the promises of God. Nothing that we are with more difficulty won over to, than to mix them with faith. To evidence this we may consider,

1. That the first entrance of sin into the world, was by a disbelief of the truth of God; yes that very sin formally consisted in an apprehension, that God in his promises and threatenings had a mind to deceive us (Genesis 3:4, 5, 6). And as sin thus laid its foundation by the craft of Satan, so it endeavours to carry on its building. It continually suggests to the hearts and minds of men, that they shall certainly be deceived in trusting to God's promises.

For (1) secret thoughts there are in the hearts of men (which are deceitful above all things, and desperately wicked) that neither the promises nor threatenings of God are true, in the terms and sense wherein they are proposed to them. They neither think that it shall be so bad with any as he threatens, nor so well as he promises. Did men believe the threatenings of God as to the fearful and eternal ruin of sinners, it were not possible they should live in sin as they do without any endeavour of amendments, so to fly from the wrath to come. Nor do they think in their hearts that it shall be with them that believe according as God has promised. They say in their hearts, The Lord will not do good, neither will he do evil (Zephaniah 1:12), namely, as he has either promised or threatened.

Men think that there are still some reserves and latent conditions in the promises and threatenings of God, and that God knows it shall be otherwise, than they seem to pretend. By this imagination Satan deceived our first parents as to the truth of God in his threatening. He persuaded them that there was a reserve therein, that was directly contrary to what the words of it declared; and that by transgressing of his commands, they should not die, but be wise and like himself. And still men suppose that the promises propose a fair ground indeed; but that if they should go to build upon it, there is a mine under it, which would be sprung at one time or another to their ruin. They cannot apprehend that it shall be with them according to, and as the promise does declare. If they should attempt to believe, yet one latent condition or other would defeat them of obtaining it; whereas indeed the whole and entire condition of enjoying the promise is faith alone.

Whatever may be the truth of the promise, yet they cannot conceive that God intends them therein; whereas yet there is no declaration or intention of God, whereby our duty is to be regulated, and whereon we shall be judged, but what is contained and expressed in the proposal of the promise itself.

On these and the like grounds, the great contest in the world between God and man, is whether God be true or a liar in his promise. It is not thus directly stated in the minds of men; for they have many other pretences why they do not believe; but this is that which it is resolved into. For he that receives not the testimony of God, makes him a liar. So was it with the people in the wilderness, whose carcasses fell therein because of their unbelief. The reasons they pretended and pleaded why they would not attempt to enter the land of Canaan, were that the people were strong, and the cities walled, and giants among them (Numbers 13:28, 32, 33). But the true reason was their unbelief of God's promise; therefore God expresses the sense of his indignation against them, with that scheme of reproach: "You shall bear your iniquities, and you shall know my breach of promise" (chap. 14:34), or see what your unbelief has brought you to. And no otherwise is it with all unbelievers at present, as our Apostle at large declares (chap. 3 of this Epistle). Other things are pretended as the causes of their unbelief, but it is their dissatisfaction in the truth of God that is the true and only cause of it. And as this sufficiently manifests the heinousness of unbelief, so it glorifies the righteousness of God in the condemnation of unbelievers.

The curse of the law having by the guilt of sin been admitted to a dominion over the whole soul, it is a great thing to receive and admit of a testimony to the contrary, such as the promise is. What the law speaks, it speaks to them that are under it, as all men are by nature. And it speaks in the heart of every man, that the sinner must die. Conscience complies also, and adds its suffrage thereunto. This fixes a conclusion in the mind, that so it will be, whatever may be offered to the contrary. But so is the testimony of God in the promise, namely, that there is a way of life and salvation for sinners, and that God offers this way and an interest therein to us. Nothing but the exceeding greatness of the power of grace, can enable a guilty sinner in this case to set his seal that God is true.

When the promise comes, and is proposed to us, for the most part it finds us deeply engaged into, and as to ourselves, immutably fixed on other things that are inconsistent with faith in the promises. Some are interested in divers lusts and pleasures; some are filled with inveterate prejudices through a vain conversation received by tradition from their fathers; and some have some good hopes in themselves, that in the way wherein they are, by the religion which they profess, and the duties which they perform, they may in time arrive to what they aim at. When the promise is proposed, the first thing included therein, is an utter relinquishment of all these things. As it is a promise of grace, so it excludes every thing but grace. Therefore when it is proposed to any, it does not only require that it be believed, or God be believed therein, but also that in order thereunto, we part with and utterly renounce all hopes and confidences in ourselves from what we are or expect to be, and betake ourselves for life and salvation to the promise alone. Some imagine that it is a very easy thing to believe; and that the souls of men are but deceived when they are called off from the duties that light and conviction put them upon, to the way of faith in the promise. But the truth is, that what from its own nature, and from what is required thereunto, or comprised therein, it is as the most important, so the highest and greatest duty that we are called to, and which men would of their own choice rather grind in a mill of the most burdensome duties, than once apply their minds to.

The guilt of sin has filled the mind of every sinner with innumerable fears, doubts and confusions that are very difficultly satisfied or removed. Yes, the remainders of them do abide in believers themselves, and oftentimes fill them with great perplexities. And these when the promise is proposed to them arise and follow one another like the waves of the sea (James 1:6). No sooner is one of them answered or waved, but immediately another supplies its room. And in them all does unbelief put forth its power.

And on these grounds it is that poor sinners have such need of the reduplication of divine assurances, that notwithstanding all pretences to the contrary, the promise of grace in Christ shall be made good and be accomplished to them.

5. The especial design of God in this dispensation and condescension, is [in non-Latin alphabet], &c. That we might have a strong consolation. Being engaged in the application of his instance in the promise and faith of God given to Abraham, the Apostle here plainly dismisses the consideration of things past under the Old Testament, in those blessings and temporal things which were typical of things spiritual; and applies the whole to present believers, and therein to all those of future ages. That we might have. And herein he builds on this principle: that whatever God promised, designed, swore to Abraham, that he did so promise to all believers whatever; so that every promise of the Covenant belongs equally to them with him or any other. And two things the Apostle lays down concerning such believers: (1) what God designs to them; (2) such a description of them as contains the qualifications necessary to a participation of what is so designed.

The first is [in non-Latin alphabet]. It sometimes signifies exhortation, an encouraging persuasive exhortation. And in that sense it is here taken by some expositors, as Theophylact, and Oecumenius. That we might have thereby a prevalent exhortation to faith and patience in believing. But comfort or consolation is the most usual signification of the word in the New Testament, as I have showed elsewhere; and that sense of the word alone can be here intended. A consolation it is that arises from the assurance of faith, and of our interest thereby in the promises of God. This is that which relieves our souls against all fears, doubts, and troubles; for it either obviates and prevents them, or it outbalances them, and bears up our souls against them. For comfort is the relief of the mind, whatever it be, against sorrow and trouble.

And this consolation which God intends and designs believers, is [in non-Latin alphabet]; solamen fortissimum, forte, validum, potens. Strong, powerful, prevalent. Strong so as to be prevalent against opposition, is that which is intended. There are comforts to be taken, or are often taken from earthly things. But they are weak, languid, and such as fade and die upon the first appearance of a vigorous opposition. But this consolation is strong and prevalent against all creature oppositions whatever. Strong; that is, such as will abide against all opposition. A strong tower; an impregnable fortress, munition of rocks. For it is not the abounding of consolation in us, but the prevalency of the causes of it against opposition that is intended.

6. There is the description of the persons to whom God designs this consolation by the promise confirmed with his oath; [in non-Latin alphabet]. There are three things in this description of believers, or the heirs of the promise. (1) The way whereby they seek for relief; they fly for refuge. (2) The relief itself which they seek after, which is the hope set before them. (3) The way whereby they are made partakers of it, they lay hold upon it.

1. They are [in non-Latin alphabet]; say we, that fly for refuge; Qui cursum corripiunt. It is the judgement of many that here is an allusion to him who had slain a man unawares under the law, whose safety and life depended on his speedy flight to one of the cities of refuge (Numbers 35:11, 12). And hereunto our translators had undoubtedly respect, whereon they rendered the word, flying for refuge. And indeed the word itself signifies such an action as is there ascribed to the man-slayer. For [in non-Latin alphabet] properly, cursum corripere, has respect to two things. (1) An apprehension of danger, or a real surprisal with it, whereon a man takes his flight for deliverance. And so it was with the man-slayer; his apprehension of the approach of the avenger of blood, to take away his life, stirred him up [in non-Latin alphabet], to fly from the place and condition wherein he was, lest evil should overtake him. (2) Speed and diligence in an endeavor to attain that place or company, or end which a man proposes to himself, as the means of his deliverance; and whereby he hopes to find safety. He that does so fly, casts off all tergiversation, stirs up himself, gives no place to sloth or vain hopes, and uses his utmost diligence in the pursuit of his safety. And hereby does the Holy Ghost lively express the state and condition of all the heirs of promise in this matter. In themselves, by nature, as they are children of the first Adam, they are all exposed upon the guilt of sin original and actual to the sentence of the law. God by various means is pleased to awaken them to the consideration of the danger wherein they are, the execution of that curse which they are obnoxious to being impendent over them. In this condition they see a necessity of seeking out for relief, as knowing that if it be not obtained they must perish, and that eternally. Love of sin, compliance with the world, hopes of righteousness of their own, do all endeavor variously to retard and hinder them in their design. But when God proceeds to shut them up, to sharpen their convictions, and continually to represent their condition to them, giving them to conclude that there is no hope in their present condition, at length they stir up themselves to a speedy flight to the hope set before them in the promise. And,

That is the second thing to be enquired into, namely, what is this hope that is set before us, and how it is so. (1) Most expositors take hope here by a metonymy of the subject for the thing hoped for; that is, grace and glory, justification and salvation by Jesus Christ. These things are the subject matter of the promises, which we desire and hope after. And to these we may be said to fly for relief or refuge, when in our expectation of them we are supported and comforted. (2) Some take hope subjectively for the grace of hope itself. And this we are said to fly to, that is, speedily to betake ourselves to the exercise of it, as founded in the promises of God, foregoing all other expectations, wherein we shall find assured consolation. (3) Hope, by a metonymy of the effect for the cause, may express the promise itself, which is the cause and means of ingenerating hope in us. And this I take to be the proper meaning of the place, and which is not exclusive of the other senses mentioned. The promise being proposed to us is the cause and object of our faith on the account of the faithfulness of God therein. Faith brings forth hope, whose object is the same promise, or the good things thereof, as proposed from the same faithfulness. From there is it self called the hope, as that without which we could have none, there being neither cause of it, nor object for it. And this hope is said to be set before us, or to be proposed to us, which it is in the declaration of the promise, or the dispensation of the Gospel. Therein it is proposed as the object of our faith and hope, as the means of the strong consolation which God is so abundantly willing that we should receive. And this renders the whole metaphor plain and easy. For it is evident how the promise and all that we hope for thereby is set before us and proposed to us in the Gospel, as also how we fly or betake ourselves thereunto in all distresses for relief. And it is more natural to allow of this metonymical expression in the word hope, than to admit of so rough a catachresis in the other part of the words, wherein the grace of hope within us, should be said to be set before us.

Thirdly, with respect hereunto we are said to fly [〈 in non-Latin alphabet 〉]; that is, [〈 in non-Latin alphabet 〉], to lay hold on, fortiter apprehendere, constanter retinere. The signification of this word, frequently used by our Apostle, I have on sundry occasions before declared. It is, injecta manu, totis viribus retinere; to hold fast what we lay hold on, with all our might and power. There will be many endeavours to strike off the hand of faith from laying hold on the promise; and many more to loosen its hold when it has taken it. But it is in its nature, and it is a part of our duty strongly to lay hold upon, and firmly to retain the promise when we have reached to it. And there seems in the whole metaphor to be an allusion to those who run in a race. For whereas they have a prize or [〈 in non-Latin alphabet 〉] set before them, they first stir up themselves with all their strength to speed towards the mark, which when they have attained they both lay fast hold on, and bear it away with them as their own. So is it with believers as to the promise proposed to them or set before them. They reach out after it, lay hold upon it, reserve it as to their interest in it, as the only means of their deliverance and salvation, and of that consolation which in every condition they stand in need of. And from the words so opened we may observe that,

Sense of danger and ruin from sin, is the first thing which occasions a soul to look out after Christ in the promise. It is implied in the word [〈 in non-Latin alphabet 〉], which includes a respect to danger to be avoided, from where we render it, fly for refuge. As the Lord Christ came to seek and save that which was lost, to call not the righteous but sinners to repentance, to be a physician to the sick and not to the whole; so if men are not sensible of their lost condition, of the sin and sickness of their souls, they will never in good earnest look out after him. And therefore as those by whom conviction of sin, and humiliation for it are despised, as they are by many, Christ himself also, who is the end of the law and all its convictions for righteousness, is despised; so the profession of Christ and hopes of salvation by him is in vain in all those who were never truly made sensible of sin and the danger of eternal ruin thereby.

A full conviction of sin is a great and shaking surprisal to a guilty soul. Hence is such an one here tacitly compared to him who had killed a man unawares. He was just before in a condition of peace and safety, fearing no man, but with quietness and assurance attending his own occasions. But having now slain a man at unawares, he finds all things on a sudden changed round about him. Fear within, and danger from without, do beset him on every hand. If he sees any man, he supposes him the avenger of blood; and if he sees no man, solitude is dreadful to him. No otherwise is it with them who are thoroughly convinced of sin. They were alive, as the Apostle speaks (Romans 7), and at peace, fearing no more evil than they felt; perhaps persuading themselves that all things were well between God and their souls, or not much solicitous whether they were or no. In this state the commandment comes and discovers their guilt and danger thereon, and unveils the curse which until now was hidden from them, as the avenger of blood ready to execute the sentence of the law. This being a thing which they never expected nor feared, fills them with great surprisals. Hence are those cries of such persons; what shall we do to be saved? That argue a great distress and no small amazement. And those who know nothing of these things are utterly ignorant both of sin and grace.

The Revelation or Discovery of the Promise, or of Christ in the Promise, is that alone which directs convinced sinners into their proper course and way. This is the setting of an Hope before them, wherein they are called to look to their strong Tower as Prisoners of Hope, that they may be brought out of the Pit through the Blood of the Everlasting Covenant. The man slayer probably might have many contrivances suggested in his mind, how he might escape the danger whereunto he was exposed. To leave his present habitation, to lye hid, to betake himself to woods or deserts, and the like vain hopes might present themselves to him. But all these things did but keep him out of his way, and divert him from his duty; and the longer he entertained them in his thoughts, the more his danger was increased, and his life hazarded. It was the remembrance alone of the City of Refuge, set before him in the Law, that directed him to his proper duty, and set him in his way to safety. It is no otherwise with persons under the convictions of sin. Many things present themselves to their minds, with hopes of relief attending them. Sin itself with a continuance therein will do so, so also will sloth, and the procrastination of present duty; but especially some duties themselves, a righteousness by the works of the Law will do so, and with many is effectual to their ruin. While these or any of them are attended to, the way of duty and safety is hidden from the eyes of sinners. But when the Promise, Christ in the Promise is proposed to them, is set before them, so soon as they direct their eyes that way, they see their course plain before them, and what it is they must betake themselves to, if they intend a deliverance out of the condition wherein they are.

Where there is the least of saving faith, upon the first discovery of Christ in the Promise, it will stir up the whole soul to make out towards him, and a participation of him. As faith is begotten in the soul by the Promise, so the first natural genuine act of it, tends to a farther interest in and participation of that Promise. In going to Christ upon his call and invitation, in laying hold upon him in the Promise, consists the nature, life, and being of the duty, obedience and grace of that faith which is in the heirs of Promise.

It is the duty and wisdom of all those to whom Christ in the Promise is once discovered, by any Gospel-means or ordinance once set before them, to admit of no delay, of a thorough closing with him. Many things, yes things innumerable will offer themselves with subtlety and violence to that end; yes, all the crafts and power of the gates of Hell will engage to the same purpose; but as faith being really set on work will prevail against them all, so it is our duty to avoid them, as those which under specious pretences strike at the life and eternal welfare of our souls.

There is a spiritual strength and vigor required to the securing of our interest in the Promise, [illegible]; to lay fast and firm hold upon it. The greatness of our concern therein, the opposition that will be made thereunto, the love wherewith our faith ought to be accompanied, do require the utmost of our strength and diligence herein.

The Promise is an assured refuge to all sin-distressed souls who betake themselves thereunto.

Where any souls convinced of sin by the charge of the Law, and their own lost condition thereon, do betake themselves to the Promise for relief, God is abundantly willing that they should receive strong consolation. For herein does the nature of that faith consist which has the Promise of pardon, justification and salvation given to it. And hereon I might enlarge to manifest the true nature of that faith which has the Promises, but I must not too far digress.