CONSIDER WHEREIN THE PORTION OF BELIEVERS CONSISTS: THEY ARE “HEIRS OF PROMISE.” Though they have little in possession, they have much in prospect; if not rich in enjoyment, they are rich in faith and hope. Amongst men, promises are often of little worth; but all the promises of God are yea and amen in Christ Jesus, unto the glory of God by us.
1. With regard to their subject matter, they include all things pertaining both to life and godliness; ensuring support in this world, and glory in the world to come.
2. There are promises made to the church in general, and others to individual believers; and ‘both are the portion of the saints. Of the former it is said, “God is in the midst of her, she shall not be moved; God shall he)p her, arid that right early.” Promises also are made to individuals, for their comfort and encouragement, and which are applicable to all the saints. “He hath said, I will never leave thee, nor forsake thee.” “My grace is sufficient for thee; My strength is made perfect in weakness.” “Fear not, for I am with thee; be not dismayed, fur I am thy God.” “As thy day is, so shall thy strength be.”
3. The promises of God are either absolute or conditional. Some of the promises are absolute, not suspended on any act or endeavour of ours, or on any previous qualification; and such are all those which relate to the first bestowment of grace. “For who maketh thee to differ; and what hast thou that thou hast not received? It is not of him that willeth, nor of him that runneth; but of God that showeth mercy.” But there are promises conditional to grace received, and which are made only to those who believe. “God resisteth the proud, but giveth grace to the humble. If any of you lack wisdom, let him ask of God, who giveth to all men liberally, and upbraideth not; and it shall be given him.”
4. The Divine promises have various degrees of accomplishment. Some have already been fulfilled, either in whole or in part; as in the case with those relating to the coming of Christ, the establishment of His kingdom, and the universal spread of the gospel. Some are daily fulfilling, and others are yet to be fulfilled.
II. WHO ARE THE “ HEIRS” OF PROMISE, AND WHAT CHARACTER DO THEY BEAR?
1. They may be known by their perception of the promises themselves. They view them not only more distinctly and clearly, but in a light very different from that in which other persons either do or can consider them. They are represented as seeing them afar off, and being persuaded of them. Thus they see the suitableness and excellency of the promises, that they are the fruit of free and unmerited love, and are adapted to all cases and circumstances. As David saw the commandments, so they see the promises to be exceeding broad.
2. The heirs of promise may be known by the powerful application of the promises to their own hearts.
3. They may be known by the regard they bear towards them, and the desire they feel for their accomplishment. The promises contain all their salvation, and all their desire; they meditate therein both day and night, and view them with a satisfaction similar to that of a man who looks over the title-deeds of an estate which secures to him the possession of a large inheritance.
4. The practical effects which the promises produce in us are another means of showing who are the prop r heirs; for “every man that hath this hope in Him, purifieth himself, even as Christ is pure.”
Improvement
1. If not heirs of the promise, what are we? Heirs of the curse--of that curse which cuts off on every side, and will one day enter into our bowels like water, and like oil into our bones.
2. If heirs of the promises, we are interested in all the blessings contained in them, relating both to this world and that which is to come. If the promises are ours, all things are ours; whether Paul, or Apollos, or Cephas, or the words, or life, or death, or things present, or things to come; all are ours, and we are Christ’s and Christ is God’s.
3. If heirs of the promises we are heirs of God; all that He is and has, that is communicable, is made over to us in a way of covenanted mercy.
4. Being heirs of God, we are also joint heirs with Christ Jesus, to whom the birth-right blessing properly belongs. (B. Beddome, M. A.)
God’s faithfulness to His promises
The Bible is a book of promises, as well as of revelations, or Divine statements. These promises are our heritage. Faith in the promises makes the future present, and the heirship possession. It is thus “ the substance of things hoped for.” Shall the promises fail? Is God unfaithful? Shall a Queen Elizabeth value her promise, as when she gave the first vacancy to one unfit? Shall a Chatham have a wall rebuilt, rather than seem to break a promise to his son? Shall a Napier refuse an invitation that he may keep a promise to a poor girl? And shall God refuse to honour drafts made on His promises in the name of His Son? Shall the promises fail? Is there inability or unwillingness to perform? (John Gill.)
The immutability of His counsel
God’s counsel in relation to His people
I. THAT THEIR SALVATION FROM SIN SHALL BE A COMPLETE AND PERFECT SALVATION. This is the avowed design of
1. All His purposes (Eph_1:4; 2Ti_1:9; 1Co_1:2; Heb_3:1; 1Pe_1:2; Rom_8:29 : Eph_2:10).
2. All His promises (Isa_1:18; Jer_31:31-34; Eze_11:19-20; 2Co_12:1; 2Pe_1:4; 1Jn_1:9).
3. The earthly mission of His Son (Mat_1:21; Joh_1:29;Corinthians L 21-22; Tit_2:11-14; 1Jn_1:7; Heb_9:26).
4. The constant operations of His Spirit (Eph_5:9; 2Th_2:13).
5. The heaven which He has prepared for their eternal residence. Only the pure in heart shall see God. “Without holiness,” &e.
II. THAT THEIR COMPLETE AND PERFECT SALVATION FROM SIN SHALL BE EFFECTED BY THEIR OWN PERSEVERANCE.
1. What is the perseverance of the sailors?
(1) An increasing acquaintance with God’s word, implying diligent examination, thoughtful investigation, careful comparison of part with part, and discriminating deductions from the whole.
(2) An increasing confidence in God’s promises; implying intelligent trust in Him for pardon of sin, sanctification of spirit for seasonable strength in temptation, support in trouble, and victory in death.
(3) An increasing conformity to the image of Christ; implying the embodiment of Christianity in our lives, making our practice agree with our profession, yielding to Christian impulses, cherishing Christian affections, displaying Christian tempers, speaking Christian words, practising Christian actions
2. The proposition that God secures the complete salvation of His people by their own perseverance, is confirmed by
(1) The injunctions of Scripture.
(2) The nature of the case. Can you teach a child to walk without its constant effort and perseverance?
(3) The example of saints (Php_3:13-14).
III. THAT THEIR PERSEVERANCE SHALL BE SECURED BY GOD’S OWN BLESSING.
1. It is God’s counsel that the salvation of His people shall be a complete and perfect salvation.
2. It is also God’s counsel that this shall be secured by their own perseverance.
3. It is also God’s counsel that their perseverance shall be secured by His own blessing. (B. Preece.)
Confirmed it by an oath
The oath of God
The Divine hath is one of the mysteries of revelation. To one duly considering the majesty of God, and His relation to His creatures, nothing can be well more awful than His swearing to us, and swearing by Himself.
I. THE MEANING OF THE DIVINE OATH AND ITS GRACIOUSNESS FAIL TO BE CONSIDERED.
1. The Divine oath is represented as analogous to an oath among men, and yet different from it. The design in both is the same; it is for confirmation, whether of a fact or of a promise; and so for the ending of all strife and doubt (Heb_6:16; Heb_6:37). There is a difference, however, between the two oaths, arising out of the difference between the parties swearing. Men swear by the greater (Heb_6:16). But this God cannot do; and therefore He swears by Himself (Heb_6:17). Still the appeal in both cases is virtually the same. What are the two immutable things which the oath of God, swearing by Himself, brings upon the field! What can they be but the Divine word and the Divine name or nature? Take first the Divine word. That is an immutable thing. The word or promise of God is always sure and trustworthy. But take in now the second of the two immutable things wherein it is impossible for God to lie; His name, His character, His nature, His being and continuing to be such as He is. What new security is thus given? Is it not in substance this:--That God discovers to us a ground or reason of what He designs to do farther back than the mere sovereign and discretionary fiat of His absolute will; deeply fixed and rooted in the very essence of His being? Is it not that He puts the certainty of that to which He swears, not only on the ground of His having intimated it beforehand, but on the ground of a stronger necessity, in the very nature of things, and in His own nature; lying far back and far down, in His being God, and being the God He is? The thing is to he so not merely because God has said it shall be so, but also because it cannot but be so, God continuing to be, and to be the God He is. This is what, in swearing by Himself, He means to tell us.
2. The graciousness of the oath is as wonderful as its meaning. It is indeed more so. Even among men; if the heart is true, and the eye, even turned on empty space, beams keen with honour: there is a certain feeling of repugnance to being called to swear. And undoubtedly no one who possesses right feeling, as regards the sacredness of a spoken word, will volunteer an oath. It is on this principle that our Lord gives forth His utterance against not only false but promiscuous swearing, It is of evil that this practice of swearing, even when most right and fitting, cometh among men on earth; of the evil of men’s deceitfulness, their proneness to prevaricate and lie. It is at the best a necessary evil. And is it anything else when it is God who swears from heaven? Of that oath also, of that oath pre-eminently, may it not be said that it cometh of evil? Not indeed of the evil of anything false or suspicious on the part of Him who swears; but of the evil heart of unbelief in those to whom He swears.
II. THE USES TO WHICH IT IS APPLIED IN SCRIPTURE MAY SERVE STILL FARTHER TO ILLUSTRATE THE REAL IMPORT AND THE GRACIOUSNESS OF THE OATH.
1. We have an instance of the Divine oath in connection with the mediatorial priesthood of Christ. And what is very seasonable and providential, we have an ample inspired explanation of it, as viewed in that connection. I refer to the oracle in Psa_110:4, as expounded in Heb_7:1-28. The priesthood of Christ is no mere arbitrary, discretionary ordinance, which, as being expedient to-day, God may institute by His sovereign authority in His word or law, and which, by the same sovereign authority, He may supersede to-morrow, as no longer needed and no longer useful. No; it is an office having its deep root in the very nature, the essential glory and perfection, of God Himself. It is therefore unchangeable, not merely as God’s word, but as His very being, is unchangeable. The word of God is indeed immutable, under the conditions attached to it when it is uttered. But it may be, according to these conditions, the basis of what is merely temporary, insufficient, and provisional. What is based on the absolute immutable nature of God must necessarily be both permanent and perfect.
2. Founded on this primary use, if I may so speak, of the Divine oath, as bearing on the constitution of the mediatorial economy in the person and work of the great High Priest, there are other instances of its use in Scripture, connected with the carrying out of that economy, to which it may be interesting and useful to advert.
(1) The Divine oath may be viewed in its bearing on the gospel call. In that connection it occurs often virtually; and expressly it occurs in this at least among other passages: Eze_33:11. Thus viewed, the oath of God is peculiarly significant. It places the assurance which you may have, all of you, any of you, of God’s perfect willingness, His earnest longing, to receive you back to Himself, on a footing such as, if you would but consider it, must make you feel that you dare not doubt, and cannot withstand, His affectionate importunity.
(2) The oath of God stands connected with the doom of unbelief. This is one of the most impressive and awful of all its uses. It is indeed a terrible thought. For it means that God executes His threatened judgments, not because He delights in the infliction of evil; nor even because He is determined to verity His word; but because, being such as He is, even He has no alternative!
3. The Divine oath is all-important in its bearing on the security of the believer’s hope. That indeed is its immediate application here. The question of your progress and perseverance to the end has been raised; by the reproof and exhortation and warning contained in the previous passage. Your only safety against backsliding and apostasy lies, as you are told, in getting out of the mere elements of the gospel viewed as a method of personal relief, and passing on to the perfection of insight and sympathy, as regards the higher aspects and bearings of it, in relation to the glorious name of God. But, alas 1 one may say, what confidence can I ever have in that line? The perfection to which I am to go on, alas! how distant. The sin into which I may relapse, alas! how near. What is to give me confidence? Is it my own diligence in following; not slothfully, the saints that have gone before? Or is it my own carefulness to depart from the iniquity that dogs my steps behind? No. Both of these conditions are indispensable, but neither of them is to be relied on as giving assurance. But thou art in the hands of a God whose name, and nature, and character thou knowest. And, to put an end to all debate in thy heart, He swears By Himself to thee. He points to His essential perfection. He bids thee consider, not only what He says, but what He is; what thou in Christ hast seen and found Him to be. And He tells thee that, as surely as He is what He is, as surely as He liveth, so surely He pledges Himself to thee, and must keep faith with thee.
4. One other application of the Divine oath I can but touch upon; it is the connection in which it stands with the ultimate triumph of the Lord’s Church and cause in the world (Isa_45:22-23). The purpose of Godto all the earth with the knowledge of Himself and of His glory is a purpose founded, not upon His mere sovereign word, but upon His essential nature. It is no arbitrary decree, but an absolute necessity of His very being, which requires that the light which has come into the world shall ultimately dispel the world’s darkness, and that the kingdom which the God of heaven has set up in the earth shall in the end make all other kingdoms its own. The time may seem long; the struggle arduous and doubtful. But as surely as God continues to be the God He is; as surely as the Lord liveth; so surely shall His gospel make way among the nations, till all the earth is filled with His glory. (R. S. Candlish, D. D.)
The end of God’s oath
God doth not give it to make His word or promise sure and steadfast, but to give assurance and security to us of their accomplishment. Every word of God is sure and certain truth itself, because it is His; and He might justly require of us the belief of it, without any further attestation. But yet, knowing what great objections Satan and our own unbelieving hearts will raise against His promises, at least as to our own concern in them, to confirm our minds, and to take away all pretences of unbelief, He interposes His oath in this matter. What can remain of distrust in such a case? If there be a matter in doubt between men, and an oath be interposed in the confirmation of that which is called in question, it is to them, as the apostle fells us, an end of all strife (Heb_6:16). How much more ought it to be so on the part of God, when His oath is engaged? And the apostle declares this end of His oath, it is to show the immutability of His
161 counsel (Heb_6:17). His counsel was declared before in the promise; but now some doubt or strife may arise, whether, on one occasion or other, God may not change His counsels; or whether He hath not charged it with such conditions as to render it useless to us. In what case so ever it be, to remove all doubts and suspicions of this nature, God adds His oath, manifesting the unquestionable immutability of His counsel and promises. What therefore is thus confirmed, is ascertained to the height of what anything is capable of. And not to believe it is the height of impiety. (John Owen, D. D.)
Two immutable things
Immutable things
Now what are those “two immutable things’ which cannot fail? Some have seen in them the two covenants--the covenant which God made with Abraham; and the covenant which God made with Christ. Some have understood it to mean, first, the promise of the fact made to the patriarchs; and then the great fulfilment of that promise revealed in the gospel. But it appears to me far better, and much more accordant with the whole line of thought, to take it as meaning, first, the nature and the character of God; and then God’s “oath,” or covenant, whereby He has made over that character to man, and pledged Himself to our salvation. Here, then, every believer finds his double rest. First, I have the being of God--all faithfulness, all love. That God is my Father. I am dearer to Him than I am to myself. It is His glory and His necessity to be kind to me. In that great “I AM” I find my argument. He revolves within Himself. And it is for His own glory that His own creature should be happy, holy, useful here; and with Him and like Him for ever. But, after all, everything else--the Bible, redemption itself, is only a platform to exhibit the character of God. But then as if this were not enough, 1 have all those attributes, and all that nature, made over to me, as my own, in solemn compact, sealed with blood. His justice is pledged to accept my Substitute, and to release me. His word is committed to it, that, if I am Christ’s, however unworthy I be, I shall be “accepted in the Beloved” One. And that nature and that oath are my “two immutable things.” Can the eternal Jehovah change? Can God’s truth fail? Can He deny Himself? Has not He “made with me an everlasting covenant, ordered in all things and sure?” So, as the “anchor” has its two cables, my hidden “hope” has its two strong confirmations. And nothing can divide them. It lies in its own adamantine, indissoluble power. And its twofold power is one that never can be broken. Therefore, well did St. Paul say, “Sure and stedfast.” “Sure,” in God’s being; “stedfast,” in God’s covenant; and in both it is just what a poor, wretched sinner wants, in such a world as this--“a strong consolation to those who have fled for refuge to lay hold upon the hope set before them.” They say the ship “always drops to her anchor.” So, by secret influences, the soul, which is held to Jesus, will continually, and almost insensibly, be getting nearer and nearer to Him every moment; nearer in converse; nearer in likeness; nearer in love. Nor will it rest till it is as near Him now as the circumstances of this present life allow--looking for the time when there shall be no hindrances; and we shall be near Him, and one with Him for ever. But, though the “anchor” be cast--and though the holdings be sure--and though the ship “drops to her anchor”--still the winds beat on, thewaves may roll, and the vessel toss. Only, so long as the chain holds, she can never break off; and she can never become a castaway. There is no warrant, brethren, you are in Christ, that, therefore, you shall not be buffeted by storms; or that you should not feel the roughnesses of this world’s troubles. Rather because you are bound to Him, you may strain the more, that you may ride in perfect peace. No feat” that that “anchor” may slip. There may be trials, but there is no danger; distress, but not despair; and welcome even the tempest, in its fury, if it prove the firmness of the tenure by which you are held, and the goodness by which you are encouraged. (J. Vaughan, M. A.)
The immutable grounds of a believer’s confidence
I. God’s single word is an immutable ground; having this, you have enough. And so it will appear if you consider the power and the certainty of it.
1. The power of God’s word. His wind is nothing else but the declaration of His powerful will; the force of it was discovered in creating the world. God created all things by His word (Psa_33:9). All the works of God subsist by the force of His word (Heb_1:3). Therefore if you have this immutable ground, if God bath deposited and plighted His word you have enough to establish strong consolation, for it is powerful to all purposes whatsoever.
2. Consider the certainty of it. When the word is gone out of God’s mouth it shall not be recalled. The Lord prizeth His faithfulness above all things. The Scripture must be fulfilled whatever inconveniences come of it. Mark the whole course of providence, and you will find that God is very tender of His word; He value it above all His works (Luk_21:33).
II. The main thing is, what ground of consolation we have in God’s oath.
1. For the reasons why God should give this oath.
(1) To show us the certainty of our privileges in Christ.
(2) God sweareth, as for the confirmation of His grace in Christ, and to show the certainty of our privileges in Christ, so for the commendation and excellency of them. An oath is not lawful but in weighty matters; it must be taken m judgment, as well as in righteousness and truth (Jer_4:2).
2. The advantages we have by God’s oath. What greater assurance can we have?
(1) Consider the sacredness of an oath in general. Perjured persons are the scorn of men, and they have forfeited the privilege of humanity. Well, then, if the oath of man be so sacred and valuable, how much more is the oath of God? It is impossible for God to lie. He can do all things which argue power, but nothing which argueth impotency and weekness, for this were to deny Himself.
(2) This oath is so sacred, because the name of God is invoked in it. It is the name of God that giveth credit to all other oaths.
(3) This advantage faith hath by God’s oath, it is a pledge of His love and goodwill, that He would condescend so far to give us His oath for our assurance and satisfaction.
(4) God’s oath is an argument that He delighteth in our comfort and assurance. He would deliver us not only from hurt, but from fear.
(5) Consider the special nature of God’s oath. God appeals to the reverence and confidence we put in His holiness, excellency, and power; nay, and there is somewhat that answers the imprecation and execration, and all His excellency is laid at pawn, and exposed, as it were, to forfeiture, if He doth not make good His word.
Application:
1. We see the greatness of the condescension of God.
2. What reason we have to bind ourselves to God. There was no need on God’s part why God should bind Himself to us, but great need on our part why we should bind ourselves to God. We start aside like a deceitful bow, and therefore we should solemnly bind ourselves to God (Psa_119:106).
3. You see the great wrong you do to God in giving so little credit to His promises. You make God a liar (1Jn_5:10).
4. To press us to improve these two immutable grounds, that we may grow up into a greater certainty. His saying is as immutable as His swearing; God’s word is valuable enough of itself, but only because we count an oath more sacred. God hath added it over and above. Men are slight in speech, but serious in an oath. Well, then, since you have a double holdfast on God, make use of it in prayer and in meditation; in prayer, when you speak to God; in meditation, when you discourse with yourselves. (T. Manton, D. D.)
Impossible for God to lie
Inferences from the impossibility of God to he
1. The impossibility of God to lie is a great aggravation of the heinousness of unbelief. For he that believeth not God, hath made Him a liar (1Jn_5:10), which is in effect to make God no God.
2. This is a strong motive to believe: a greater cannot be given: for as there is no will, so neither power in God to lie.
3. This should make ministers who speak in God’s name to be sure of the truth of that which they deliver for God’s word, else they make God a liar, for their word is taken for Gods (Col_2:13). They are God’s ambassadors. An ambassador’s failing is counted his master’s failing.
4. Though we cannot attain to such a high pitch of truth, yet every one ought to endeavour to be like God herein, namely, in avoiding lying. Lying is a sin unbesseming any man: but most unbeseeming a professor of the true religion.
General arguments against lying are these:
1. Lying is condemned by those who were led by no other light than the light of nature: as philosopher, orators, poets.
2. Every man’s conscience condemns lying. If one be not impudent, he will blush when he tells a lie; and infinite shifts are ordinarily made to cloak a lie, which show that he is ashamed thereof, and that his conscience checketh him for it.
3. No man can endure to be accounted a liar.
4. Lying over throws all society.
5. A man taken tripping herein will be suspected in all his words and actions. He that is not true in his words ,’an hardly be thought to deal honestly in hi, deeds.
Arguments against lying in professors of the Christian religion are these:
1. Lying is expressly forbidden in God’s word (Lev_19:11; Eph_4:25; Col_3:9).
2. It is against knowledge and conscience.
3. It is a filthy rag of the old man, and one of the most disgraceful; and therefore first set down in the particular exemplification of those filthy rags Eph_4:22-25).
4. It is most directly opposite to God, who is Truth itself, and concerning whom we heard that it was impossible that He should lie.
5. Nothing makes men more like the devil, “for he is a liar and the father thereof” (Joh_8:44). A lying spirit is a diabolical spirit.
6. As a lie is hateful to God, so it makes the practisers thereof abominable Pro_6:16-17; Pro_12:22).
7. Lying causeth heavy vengeance. In general, it is said, the Lord will destroy them that speak lies (Psa_5:6). Memorable was the judgment on Gehazi (2Ki_5:27). And on Ananias and Sapphira (Act_5:5-10). (W. Gouge.)
Strong consolation
Strong consolation
I. Who are THE FAVOURED PEOPLE OF GOD.
1. Observe, then, that the favoured children of God are first described as “the heirs of promise,” by which at once most solemnly are excluded all those who are relying upon their own merits. Dost thou confess that thou hast nothing of thine own wherein to boast, and dost thou hope alone in the mercy of God in Christ Jesus? Then let me hope thou art one of the heirs of promise. “Heirs of promise,” again. Then this excludes those who are heirs according to their own will, who scoff at the mighty work of grace, and believe that their own free choice has saved them. One more thought: “Heirs of promise,” then heirs, not according to the power of the flesh, but according to The energy of grace.
2. A plainer description of the favoured people follows in the eighteenth verse. “Who have fled for refuge to lay hold upon the hope set before us.” Then all the people of God were once in danger.
II. Let us look to the ways and dealings of OUR CONDESCENDING GOD to these favoured people. Notice each word, “God willing.” Whenever God does anything in a way of grace, He does it as we say con amore, He does it in the highest sense willingly. It is not the will of God that sinners should perish; but when He reveals Himself to His saints, He doeth it with a sacred alacrity, a Divine cheerfulness. It is an occupation divinely suitable to His generous nature. “Willing more abundantly.” Do notice that expression. It has in the Greek the sense of more than is necessary, and is secretly meant to answer the objection concerning the Lord’s taking an oath. God is willing to reveal Himself to His people, and He is willing to do that “more abundantly,” up to the measure of their need. He would let them know that His counsel is immutable, and He would not only give them enough evidence to prove it, He would give them overwhelming evidence, evidence snore than would be or could be possibly required by the case itself, so that their unbelief may have no chance to live, and their faith may be of the strongest kind. “the word “to show” is remarkable; it is the very word used in the Greek when our Lord showed His disciples His hands and His side, as if the word would say that God would lay bare the immutability of His nature, would as it were strip His eternal purposes, and let His people look upon them, handle them, and see their reality, their truth and certainty. “God is willing more abundantly to show unto the heirs of promise the immutability of His counsel.” Oftentimes a man will not give further assurance of the truth of what he states, when he believes he has already given assurance enough. Observe with wonder that our ever gracious God never standeth on His dignity in this style at all, but He looketh not so much at the dignity of His own person as at the weakness of His people, and therefore being willing more abundantly to show unto His poor, feeble, trembling people the immutability of His counsel, He not only gives one promise, but he adds another and another and another, till to count the promises were almost as difficult as to count the stars or number the sands on the sea shore. Yea, and when He has done all this, He comes in with a master clap to crown it all, and confirms every promise by an oath, that by not one immutable thing, but by two, the promise and the oath, in both of which it is impossible for Jehovah to lie, His people might never dare to doubt again, but might have strong consolation.
1. The first immutable thing upon which our faith is to stay itself, is the promise. Oh, what consolation is this, then, our refuge is secure, our confidence is firm! Look ye here, ye people of God. This promise of God was not made in a hurry. A man makes a promise on a sudden, and he cannot keep it afterwards; but through the everlasting ages the promise was on Jehovah’s heart before He spoke it with His lips. Men sometimes make promises that they cannot fulfil, they are in circumstances which do not permit them. But can God ever he in a difficulty? Men sometimes make promises which it would be unwise to keep, and perhaps it is better to break them; but the Lord cannot be unwise, His is infinite wisdom as well as infinite strength. The promise, then, because of its wisdom, will surely stand. Beside, the promise He has made is to His own honour. It redounds to His glory to show mercy to the unworthy. Moreover, His promise is made to His own Son, and His love to Him is interwoven with His promise. He could not break His word to one of us without breaking it to His dear Son, since we are in Him, and trust in Him. The Divine promise must stand good.
2. But it is added that God, in order to prevent our unbelief effectually, has taken an oath. God has with an oath sworn by Himself that all the heirs of pro-raise shall be blessed for ever, saying, “Surely blessing, I will bless thee.” Now, who among us dare doubt this? Where is the hardy sinner who dares come forward and say, “I impugn the oath of God”?
III. But I must note THE STRONG CONSOLATION WHICH FLOWS OUT OF ALL THIS. There is strong consolation, says the text, for the heirs of grace, which implies that the children of God must expect to bare trouble. All the followers of the great Cross-bearer are cross-bearers too; but then there is the strong consolation for the strong tribulation. What is strong consolation?
1. I think strong consolation is that which does not depend upon bodily health. What a cowardly old enemy the devil is! When we are vigorous in body, it is very seldom that he will tempt us to doubt and tear, but if ,ye have been racked with hours of pain and sleepless nights, and are getting to feel faint and weary, then he comes in with his horrible insinuations: “God will forsake you. His promise will fail t” He is vile enough to put his black paws on the brightest truth in the Bible, say, upon even the very existence of God Himself, and turn the boldest believer into the most terrible doubter, so that we seem to have gone bodily over to the army of Satan, and to be doubting every good thing that is in the Word of God. Strong consolation even at such times, enables us still to rejoice in the Lord though every nerve should twinge, and every bone should seem melted with pain.
2. Strong consolation is that which is not dependent upon the excitement of public services and Christian fellowship. We feel very happy on a Sunday i ere when we almost sing ourselves away to everlasting bliss, and when the sweet name of Jesus is like ointment poured forth, so that the virgins love it. But when you are in colder regions, how is it? Perhaps you are called to emigrate, or go into the country to a barren ministry where there is nothing to feed the soul. Ah, then, if Son have not got good ground for your soul to grow in, what will ye do?
3. The strong consolation which God gives His people is such as no mere reasoning can shake. You might as well reason me out of the toothache, or convince me that I do not exist, as reason me out of my consciousness that I love Christ, and theft I am saved in Him. They cannot touch the essentials of vital godliness, and this is a strong consolation which reasoning no more woundeth than men come at leviathan with spears and swords, for he laugheth at them, and accounteth their spears as rotten wood.
4. Strong consolation, again, because it will bear up under conscience, and that is a harder pressure than mere reasoning can ever bring.
5. Ay, and we can deal with Satan with his horrible insinuations and blasphemies, and still can say, “I will trust in the Lord and not be afraid.” To rejoice then, and say, “Though these things be not with me as I would have them, yet hath He made with me an everlasting covenant ordered in all things and sure”; this is strong consolation.
6. And it will be proved to be so by and by with some of us, when we stall be in the solemn article of death. (C. H. Spurgeon.)
Consolation the fruit of assurance
That the fruit of this certainty and assurance which we have by God’s Word and oath is strong consolation.
I. WHAT IS MEANT BY STRONG CONSOLATION? Consolation. There ate three words by which the fruits of assurance are expressed, which imply so many degrees of it. There is peace, comfort, and joy.
1. Peace. That we have as a fruit of justification (Rom_5:1).
2. Then there is consolation which notes an habitual persuasion of God’s love; there is an habitual serenity and cheerfulness of mind. Though there be not high tides of comfort, there is support, though not ravishment. It is called “everlasting consolation” (2Th_2:16-17).
3. Then there is joy, or an high and sensible comfort (Rom_15:13). The next term is “strong consolation.’”
Why is it so called?
1. It is called so either in opposition to worldly comforts, which are weak and vanishing
2. Or else it is called “ strong consolation” in comparison with itself, with respect to less or more imperfect degrees of comfort. There is a latitude in comfort, some have more and some less; some have only weak glimmerings and drops, others have strong consolation, “joy unspeakable, and full of glory” (1Pe_1:8). Now a Christian should aim at the highest degree; the stronger your consolation, the better is Christ pleased with it (Joh_15:11).
3. It may likewise be called strong in regard of its effects.
(1) It marreth carnal joy, it puts the soul quite out of taste with other things. Men used acorns tilt they found out the use of bread.
(2) It is stronger than the evil which it opposeth; it swalloweth up all our sorrows, whatever they be.
II. How THIS STRONG CONSOLATION ARISETH FROM ASSURANCE AND CERTAINTY. To establish joy and comfort, two things are necessary--excellency and propriety. The thing in which I rejoice, it must be good, and it must be mine. Suitably here in the text there is an assurance of excellent privileges; and then there is a qualification annexed that we may understand our own interest. God by His oath assures us of excellent privileges in Christ, and that is a ground of strong consolation. Then He requireth a duty of us, that we fly for refuge to take hold of the hope set before us.
1. For the excellency of our privileges. You know that which will minister solid comfort to the soul it had need be excellent. A small matter, though never so sure, will not, occasion a strong consolation; the joy is according to the object. Now, whether a Christian look backward or forward, there is matter of rejoicing to the heirs of promise. Backward, there is the immutability of His counsel; forward, there is a hope set before us. From one eternity to another may a believer walk and still find cause of rejoicing in God.
2. Another cause of strong comfort is interest and propriety. Besides the excellency of the privilege, there must be the clearness of our interest. The object of joy is not only good in common, but our good. It doth not enrich a man to hear there are pearls and diamonds in the world, and mines of gold in the Indies, unless he had them in his own possession; so it doth not fill us with comfort and joy to hear there are unchangeable purposes of grace, and that there was an eternal treaty between God and Christ about the salvation of sinners, and that there is a possible salvation, but when we understand this is made over to us.
III. HOW IT IS DISPENSED ON GOD’S PART, AND HOW FAR IT IS REQUIRED ON OURS BECAUSE EVERY HEIR OF PROMISE CANNOT SPEAK OF THESE LIVELY COMFORTS, THOSE SWEET AND STRONG CONSOLATIONS OF THE SPIRIT. First, on God’s part. There is a great deal of difference between Christians in respect of God’s dispensations.
1. Consider Christ, though He loved all His disciples, yet He did not use them all alike familiarly; some were more intimate with Him, and were more in His bosom. So though all the elect are dear to Christ, yet there are the elect of the elect, some chosen out above others, with whom God will be more intimate and familiar.
2. Though God deals here with great difference, yet it is usual with the Lord to give most comfort to three sorts of persons.
(1) To the poor in spirit. A broken vessel is fitter to hold the oil of gladness than a full one, I mean such who are empty and broken, and possessed with a sense of their own wants.
(2) Though God is at liberty, yet usually He fills those which are exercised with hard and long conflicts with their corruptions. Comfort is Christ’s entertainment for those that return from victory over their lusts (Revelation @:17).
(3) Those that are called forth to great employments and trials are seldom without comfort, and this strong consolation, that they may behave themselves worthy of their trial. Look, as men victual a castle when it is in danger to be besieged, so God layeth in comfort aforehand when we are like to be assaulted. This we have in the example of our Lord Himself. Just before Christ was tempted He had a solemn testimony from heaven Mat_4:1). Secondly, on our part. It is not absolutely required that we should enjoy it, but only to seek after it; and if we want it, to submit to God’s pleasure. Comfort is seldom withheld when it is long sought and highly prized. I cannot say he is no child of God that bath not a feeling of this strong consolation, but he is none that doth not seek after it, and that hath low and cheap thoughts of the consolations of God (Job_15:11). (T. Manton, D. D.)
Strong consolation for the Lord’s refugees
I. WE HAVE FLED FOE REFUGE.”
1. The man-slayer, the moment he had in the heat of passion killed a man, became an apt representative of an awakened sinner who discovers himself to be in an evil case. It is the work of the Spirit of God to convince men of sin, of righteousness, and of judgment to come, and it is well when the soul begins to fear, for then it begins to live.
2. The alarmed man-slayer would next, if he could calm himself at all, consider what he could do, and he would soon come to the conclusion that he could neither defy, nor escape, nor endure the doom which threatened him. Thus in the days of our conviction no hope was discovered to natural reason, and our dread increased till fear took hold upon us there, for we saw what we had done, but we knew not what we could do to escape from the consequences thereof.
3. Then there came to our ear what perhaps we had heard before, but had heard so indifferently as never to have really understood it--we heard of a divinely provided way of escape. When under a sense of sin men value Christ Jesus. How wonderful is the system of grace! Here it is: that as in Adam we die through Adam’s sin, so if we be in Christ we live through Christ’s righteousness.
4. The text, however, not only implies that we need the refuge and have heard of it, but that we have fled to it. To flee away from self to the provided refuge is a main act of faith.
II. BUT WE HAVE COME TO “LAY HOLD.” Here we have a change of figure, unless we recall the case of Joab who fled for refuge to the temple and laid hold upon the horns of the altar Justification by faith in Jesus is set before us. What are we to do according to the text? We have to “lay hold” upon it. You are drowning; there is a rope thrown to you; what have you to do? “Lay hold.” You are not to look at your hands to see whether they are clean enough. No, lay hold, dirty hand or clean hand. “But my hand is weak.” Lay hold, brother, as best you can, weak hand or not, for while you are laying hold of Christ God is laying hold of you; you may rest assured of that. If you have the faintest grip of Christ, Christ has a firm grip of you such as never shall be relaxed. Your business is at this moment to lay hold and keep hold. What is to be done in order to lay hold?
1. Well, we must believe the gospel to be true. Do you believe it to be true that God was in Christ reconciling the world unto Himself, not imputing their trespasses unto them? Yes, I know you believe that God has sent His Son to, be a propitiation for sin. So far, so good. The next thing is to apprehend for yourselves this truth. Christ justifies believers; He is worthy of trust; trust Him, and He has justified you. “I do not feel it,” says one. You do not need to feel it. It is a matter of believing. Believe in Jesus, and because you are a believer be assured that yon are saved.
2. While a man lays hold upon a thing he goes no further, but continues to cling to it. We have fled for refuge, but we flee no further than the hope which we now lay hold upon, namely, eternal life in Christ Jesus. We never wish to get beyond God’s promise in Christ Jesus to believers, the promise of salvation to faith. We are satisfied with that, and there we rest.
3. Did you notice that the apostle speaks of laying hold upon a hope? This does not mean that we are to lay hold by imagination upon something which we hope to obtain in the dim future, for the next verse goes on to say “ which hope we have.” We have our hope now, it is not a shadowy idea that possibly when we come to die we may be saved. We know that we at this moment are safe in our refuge, and we lay hold on our confidence as a present joy. Yet that which we lay hold upon is full of hope, there is more in it than we can now see or enjoy. What is the hope? The hope of final perseverance, the hope of ultimate perfection, the hope of eternal glory, the hope of being with our Lord where He is that we may behold His glory for ever--a hope purifying, elevating, and full of glory; a hope which cheers and delights us as often as we think of it.
III. This is our last point, WE ENJOY “STRONG CONSOLATION.” We call that liquor strong of which a very few drops will flavour all into which it falls. How wonderfully the consolation of Christ has affected our entire lives! There is such potency in it that it sweetens everything about us. It is so strong that it masters all our fears, and slays all our scepticisms.
1. What I want you to note is that the consolation of the Christian lies wholly in his God, because the ground of it is that God has sworn, and that God has promised. Never look, therefore, to yourselves for any consolation; it would be a vain search.
2. Remember, too, that your consolation must come from what God has spoken and not from His providence. Outward providences change, hut the oath never changes, hold you on to that. Your comfort must not even depend upon sensible realisations of God s favour, nor on sweet communions and delights. No, but upon--He has said it and He has sworn it--those are the two strong pillars up n which your comfort must rest.
3. Remember, however, that the power of the strong consolation derived from the oath of God must in your personal enjoyment depend very much upon your faith. What is the consolation of a promise if you do not believe it, and what is the comfort of an oath if you doubt it? (C. H. Spurgeon.)
Strong encouragement
When stars, first created, start forth upon their vast circuits, not knowing their way, if they were conscious and sentient, they might feel hopeless of maintaining their revolutions and orbits, and despair in the face of coming ages. But, without hands or arms, the sun holds them. Without cords or bands the solar king drives them, unharnessed, on their mighty rounds without a single misstep, and will bring them, in the end, to their bound, without a wanderer. Now, if the sun can do this, the sun, which is but a thing itself, driven and held, shall not He who created the heavens, and gave the sun his power, be able to hold us by the attraction of His heart, the strength of His hands, and the omnipotence of His affectionate will? (H. W. Beecher.)
Strong consolation
It is impossible, wrote Dr. Doddridge, after an illness, to express the comfort God gave me on my sick bed. His promises were my continual feast; they seemed, as it were, to be all united in one stream of glory. When I thought of dying, it sometimes made my very heart to leap within me, to think that I was going home to my Father and my Saviour. (Tinling’s Illustrations.)
Who have fled for refuge
The city of refuge
I. THE VIEW GIVEN OF THE SAVIOUR IN THE TEXT. He is called “ the hope set before us.” In the Scriptures we read of hope that is in us, hope that is laid up for us, and hope that is set before us. The happiness of heaven--heaven itself--its light and glory, its songs, and its blessedness--this is the hope laid up for us: that good work of the Holy Spirit’s operation on the heart, here and now, whereby we look for the former, and for the earnest of it, is the hope that is in us; and our Lord Jesus Christ Himself, the only foundation and hope, for sinner or for saint, for pardon or for holiness, is the hope set before us.
II. THE CONDUCT OF THE MAN DESCRIBED IN THE TEXT IN REFERENCE TO THIS BLESSED OBJECT. He is said to “ flee for refuge,” and to “lay hold upon it.” In this there is an allusion to the flight of the man-slayer to the city of refuge. Methinks I descry the man-slayer looking behind him; he sees the avenger of blood; he sees the horrible burning frown upon his brow, he hears the dismal tramp of his feet, and away he flies; he stops not, turns not out of his course, but presses on and on with accelerated speed, until at length, all punting and breathless, he enters the hallowed gates of the city of refuge, and enters into peace. Such is the flight of the sinner’s soul to the arms of Christ Jesus. This representation sets before us the case of a man struck with a conviction of guilt, smitten with an apprehension of danger, despairing of relieving himself, coming out of himself, and trusting to another. The very name of Jesus, which was before an insipid sound, is now to him like music. His soul leaps within him to know that “ God is in Christ reconciling the world unto Himself not imputing to men their trespasses”; his heart dances for joy when he finds that “it is a faithful saying that Christ Jesus came into the world to save sinners.” But observe: his conviction of guilt, and danger, and ruin, being now no longer superficial, but pervading, individual, and thorough, he is not surf-fled with this merely general representation of the matter. It is not now enough for him to know in so many general terms that God is merciful, and that Christ is a Saviour; he now narrowly pries into the whole affair, into the authority and commission of Christ to save into His ability and His qualifications to save, into His willingness and readiness to save.
III. THE PRIVILEGE AND HAPPINESS OF THOSE WHO HAVE THUS FLED TO CHRIST JESUS FOR REFUGE. “By two immutable things, in which it was impossible for God to lie,” they have “a strong consolation.” What is consolation? It is the relief of the mind under any trouble or pain; or the presence and enjoyment of a good which is able to prevent altogether, or else carry away and bear down before it, as in a full tide or flowing stream, all evil felt or feared. Two things would occur to the mind of the man-slayer in connection with his flight to the city of refuge. One would be: “Is it true--is it really, incontrovertibly true, that if I get to the city of refuge, the avenger dares not, must not touch me?” The other would be: “Suppose I get to the city, and am secure against the stroke of the avenger, what kind of accommodation and provision shall I find within that city?” These two things would occur to him on his way to, or on his arrival at the city of refuge; and if he had had any uncertainty as to the one or the other, he would have been overwhelmed with confusion and dismay. But he had no doubt; he knew, he was quite sure, that if he got to the city of refuge, the avenger could not touch him, that he would be as safe in the city as if he were in heaven. He also knew that, if he got to that city, and should remain in it, all his wants would be supplied, everything necessary for his accommodation and support would be provided for him. Thus he had consolution. Now apply these two things as an illustration of the nature of the happiness of believing in Christ. “There is no condemnation to them that are in Christ Jesus.” “They that believe enter into rest.” “Who is he that shall lay anything to the charge of God’s elect? It is God that justifieth.” What is it you are afraid of? Is it the justice of God? I know the justice of God has the impenitent sinner by the throat, and says, “Pay me that thou owest! But I know also that the hand of the penitent sinner lays hold on the hope set before him, and justice takes his hand off. It must be so; otherwise God were unrighteous in demanding two payments for one debt. “He that believes shall be saved.” “There is no condemnation to them that are in Christ Jesus.” What are you afraid of? Is it of the fiery law? The law is not roaring after you if you have got into the city of refuge: it is not muttering its tremendous maledictions against you if you have laid hold of the hope set before you. If you hear anything at all of the demands of the law, it is the echoes of those demands dying away amid the battlements of the city wall; for he to whom you have fled, and on whom you have laid hold, has “magnified the law and made it honourable.” Then what is it you are afraid of? Is it of the roaring lion of hell? He is indeed “going about seeking whom he may devour”; but your faith in Christ is a shield wherewith you may quench the fiery darts of the wicked one. Then what is it you have to fear? Is it death? You may give up that fear along with all the other fears; for Jesus, to whom you have come, on whom you have laid hold, has put down death, abolished it, and buried it in His own grave; and has brought life and immortality to light. This is consolation, but that is not the whole of it. I said that the consolation of the man-slayer on reaching the city of refuge would also include an assurance that he should be provided for, while there, with everything necessary for his accommodation and support. This answers to the other half-the happiness of believing in Christ--which consists in the infinite assurance that God has given the believer that he never shall want any manner of thing that is really good, and that he never shall be in inextricable danger. “The young lions do lack, and suffer hunger”; and well they may; “but they that seek the Lord shall not want any good thing.” Can that man want water who lives on the brinks of an everlasting spring? Can that man want light who lives in the centre of the eternal sun? Now look at the grounds on which this consolation rests. We have it, says the apostle, “by two immutable things in which it was impossible for God to lie.” What are these immutable things? Where are they to be met with? We cannot write the word immutable on the rock; it is constantly wearing away: nor on the sun; the sun himself shall grow old and dull. But there are two immutable things--the word of promise and the oath of God. These are called the “counsel of God,” to intimate that His promise is the declaration of His counsel. Promises very often are the result of anything but counsel; but the promise of God is the counsel of God, the manifestation and publication of His counsel, The promises of God--what are they like? Whereunto shall I compare them?
They are like so many silver cords let down from heaven, hanging out from the pavilion of infinite clemency, I had almost said, sent down from the heart of God itself, for the hand of faith to lay hold on. The promise of God is an immutable thing; and by that we have our consolation. But there is another ground of this happiness. God, knowing the million ills of human life, the million jealousies of the human heart, knowing the backwardness of your mind, and the slowness of your heart to believe His own eternal word of promise, hath condescended to superadd to that His solemn oath. What is that oath like ? Is it not as if Jehovah was laying all the perfections of His nature, staking the very glory of the Godhead, on the truth of His promise previously made? These are the two immutable things by which we have our consolation. Finally, let me mention the quality of this happiness. It is called in the text a “strong consolation”; a consolation amongst the most substantial, the most abundant and efficient; a consolation available for every exigency of life, for the solemnity of death, for the crisis of the judgment day. How strong is this consolation? It is stronger than the afflictions of life. It turns the dungeon into a gate of heaven, the place of stocks into the vestibule of glory. If, like the Hebrews, to whom the language was originally addressed, you were called to bear the spoiling of your goods for Christ’s sake; with this consolation you would bear it joyfully. Soaring on the wings of grace, you may defy the power of affliction, calamity, sickness, and change. He, whose word of promise and solemn oath you have, has said He will be with you “ in six troubles; yea, in seven there shall no evil touch thee.” Strong consolation! How strong? Stronger than the dread of wrath. Oh, what a mountain is gone when the fear of hell is gone! Oh, what a load is removed from the human spirit when the dread of the wrath to come is removed! And it is removed from the man who has fled for refuge to lay hold on the hope set before him. Strong consolation! How strong? It is not only stronger than all the afflictions of life, and stronger than the dread of the wrath to come, but stronger than the fear of death. “The wicked is driven away in his wickedness; but the righteous hath hope in his death.” Go and see the righteous die. Death has come in at the window; laying his hand upon the heart; freezing up the life-blood of the fountain. Death is there; but Christ is there also. Death, the last enemy, is there; but Christ, the Lord of life and glory, is there too. Death is there as the servant; Christ as the Master. “I heard a voice from heaven saying, Blessed are the dead that die in the Lord.” Strong consolation! How strong? Stronger than all the terrors of the final judgment, than the desolations of universal nature. (J. Beaumont, D. D.)
Flying for refuge
The true heirs of promise, with whom God hath pawned His word and oath to do them good eternally, are such as have fled for refuge to lay hold upon the hope set before them. In the description there are two parts, “flying for refuge,” and “taking hold of the hope set before them.” The one relates to their justification, or their first acceptation with God in Christ, “Flying for refuge”; the other relates to their carriage after justification, “To take hold of the hope set before them.”
I. For the first branch--“Flying for refuge.” It is an allusion to the cities of refuge spoken of under the law.
1. That Christ is a believer’s city of refuge, or the alone sanctuary for distressed souls.
2. It is the property of believers to fly to Christ for refuge. This flying may be explained with analogy to the two terms of every motion, which are terminus a quo and ad quem, from what we fly, and to what; and so we have the perfect method which the Spirit observeth in bringing home souls to God. In this flying to Christ as a city of refuge there is a driving and a drawing work; the first belongs to the law, the second to the gospel. The law driveth us out of ourselves, and the gospel draweth us, and bringeth us home to God.
(1) Let us speak of thy terminus a quo, the term from which we come, or-the driving work; it is comprised in these two things--a sense of sin, and a sense of the wrath of God pursuing for sin.
(2) Let us come to the terminus ad quem, from what we c me to what; they run to Christ as their city of refuge.
(a) It implies earnestness, as in a case of life and death. A dilatory trifling spirit shows we are not touched at heart.
(b) Running to the city of refuge implieth avoiding all byways. A soul that is rightly affected cannot be satisfied with any other thing; another place would not secure the man, nothing but the city of refuge.
(c) This running implies an unwearied diligence. The man was running still till was gotten into the city of refuge, for it was for his life; so we are unwearied until we meet with Christ (Son_3:2).
(d) When they are got into their city of refuge, they stay there; having once taken hold of Christ, they will not quit their holdfast for all the world.
II. For the second branch, “To lay hold upon the hope that is set before us,” and you must repeat the word “flying” or “running” again.
1. What is this hope? Hope is put for the thing hoped for, heaven with all the glory thereof; for it is a hope “that lies within the veil (Heb_6:19), or a hope “laid up for us in heaven” (Col_1:5). Mark the double end of him that cometh unto Christ, refuge and salvation; for in Christ there is not only deliverance from pursuing wrath, but eternal life to be found; first we fly from deserved wrath, then we take hold of undeserved glory. This is more easy of the two (Rom_5:10-11).
2. Why is this hope said to be set before us?
(1) To note the divine institution of this reward; it is not devised by ourselves, but appointed by God.
(2) It is proposed and set before us for our encouragement. As it is said of Christ (chap. 12:2).
(3) What is it to run to take hold of the hope set before us? Sometimes it implieth a challenging it as ours; as 1Ti_6:19 : “That they may lay hold on eternal life.” Here it signifies holding fast, never to let this hope go. It implieth diligence of pursuit, perseverance to the end, and all this upon Christian encouragement.
(a) Diligence in pursuit of eternal life in the heirs of promise. It is expressed by working out our salvation, making it our business Php_2:12). When we will not be put off with anything else, but have heaven or nothing, this is to seek heaven in good earnest.
(b) This flying to take hold of the hope set before us imptorteth perseveran
