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THE CHRISTIAN’S ANCHOR
THIS life, we know, is but a passage to a better world; a wilderness state, leading to the heavenly Canaan. In it we meet with trials, which are necessary for the exercise of our faith and patience: but in the midst of trials, we are favoured with consolations and supports, perfectly adequate to our necessities, and sufficient for our wants. The lives of Abraham and the patriarchs are very instructive to us, in this view. They had promises in abundance; but did not actually possess the things promised. They were called to endure much, before their course was run; and “through faith and patience they inherited the promises [Note: ver. 12.].” Thus are we also to “walk by faith, and not by sight;” and “patiently to endure” our destined trials, in the assured expectation of “obtaining in due season the promised blessings [Note: ver. 15.].” In the mean time, like mariners, we have “an anchor” provided for us, which shall hold us fast amidst the storms and tempests with which we are assailed, and secure our ultimate arrival at the desired haven. This is declared in the words which we have just read; and which will lead me to shew you,
I. What is “the anchor” here spoken of—
The universal voice of commentators has, together with our English version, determined it to be “hope;” and from such an host it seems the greatest presumption to differ. Nor indeed would we be guilty of such presumption, if we could by any means acquiesce in the general sentiment. But the word “hope” is printed in italics, to shew that it is not in the original; and, consequently, the only question is, What is the word which should have been supplied from the foregoing context? or, What is the antecedent to which the relative in our text refers? I will, with the diffidence that becomes me, state my view of this question: and leave every one to adopt, or reject, my alteration, as he shall see fit.
I will first, then, state my reasons why I think the word “hope” is not the word to be supplied.
The word “hope,” in the preceding context, must unquestionably mean the object of hope; but in the text it is put for the grace of hope: for it is something within ourselves which we have as “an anchor,” and which is to he cast by us on something that is without. But to use the relative in a sense so essentially different from that in which its antecedent is used, is a construction that should never be admitted, without an absolute and indispensable necessity.
If it be said, that in the text it may be used for the object of hope, I answer, that it cannot with any propriety; for it can scarcely be made sense. Moreover, if taken in that sense, it will be the same as the Forerunner, who is said to have entered where that is.
The true antecedent, I conceive, and consequently the proper word to have been inserted, is, the word “consolation:” and this will appear from a minute consideration of the context. It is true, the word “hope” occurs in the last member of the preceding sentence, whilst the word “consolation” is more remote; but the member of the sentence immediately preceding the text is nothing but a periphrasis for “we,” or a description of the persons spoken of; and if the word “we” be taken without that particular description annexed to it, the connexion between the relative and antecedent will be perfectly clear: “God has confirmed his promise with an oath, that we might have strong consolation; which consolation we have as an anchor of the soul, both sure and steadfast.” The remarkable parallelism also between the words—a parallelism sufficiently observable in the translation, but still more marked in the original—renders this construction yet more obvious. God designed “that we should have consolation; which consolation we have:” he designed that we should have strong consolation; and strong it is, even an “anchor of the soul, both sure and steadfast [Note: ἰ ó ÷ õ ñ ὰ í ð á ñ Ü ê ë ç ó é í ἔ ÷ ù ì å í , ἣ í ὡ ò ἄ ã ê õ ñ á í ἔ ÷ ï ì å í ἀ ó ö á ë ῆ ô å ê á ὶ â å â á ß á í .].” Thus, to say the least, there is nothing forced in this construction; but, on the contrary, it is plain and simple, and such as could not possibly have been avoided, if that member, which is a mere periphrasis, or description of the persons possessing that consolation, had not intervened.
But can “consolation” properly be called “an anchor of the soul?” Most assuredly it may: for where consolation is wanting, the soul is liable to be tempest-tost, and driven to and fro by every wind of temptation; but where consolation abounds, there the soul is kept firm and immoveable; agreeably to what God himself has said, “The joy of the Lord is our strength [Note: Neh_8:10.].” And hence St. Paul unites the two, in his prayer for the Thessalonian converts: “Now our Lord Jesus Christ himself, and God, even our Father, which hath given us everlasting consolation and good hope through grace, comfort your hearts, and stablish you in every good word and work [Note: 2Th_2:16-17.].”
I say then, that the word “consolation” should, if my view of it be right, have been here supplied; even the consolation arising from a view of “the immutability of God’s counsels,” which are made over to us in express promises, and confirmed to us with an oath: it is this consolation, I say, which is indeed “the anchor of the soul” spoken of in our text. And it is remarkable, that in other parts of this same epistle, the Apostle speaks of his consolation in precisely the same view: “We,” says he, “are Christ’s house, if we hold fast the confidence, and the rejoicing of the hope, firm unto the end:” and again; “We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end [Note: Heb_3:6; Heb_3:14. â å â á ß á í ê á ô Ü ó ÷ ù ì å í , in both places.]:” and again; “Cast not away your confidence, which hath great recompence of reward [Note: Heb_10:35.].”
That “hope” may be fitly represented as an anchor, there can be no doubt; but the doubt is, what is the anchor here spoken of: and that, I say again, is the consolation arising from an assured confidence in the promise and oath of an unchanging God.
Let us now proceed to consider,
II. On what ground it must be cast—
It is said to “enter into that within the vail.” Other anchors descend into the deep: this ascends to the highest heavens, and lays hold on the very throne of God.
We might here speak of the things which were within the vail; as the mercy-seat, on which abode the bright cloud, the Shechinah, the symbol of the Deity; and the ark, which contained the law, and which was covered by the mercy-seat: and we might shew how this anchor of the soul fixes on them, even on a reconciled God and Father, and on the Lord Jesus Christ, who has fulfilled the law for us. But it will be better to adhere more simply to the preceding context, and to speak of the anchor as fixing on the immutability of a promise-keeping God. This is a proper foundation for it to rest upon: nor can we by any means lay too fast hold upon it. For, God has from all eternity entered into covenant with his only-begotten Son; engaging, if he would assume our nature, and “make his soul an offering for sin, he should see a seed who should prolong their days, and the pleasure of the Lord should prosper in his hand [Note: Isa_53:10.].” To this the Son consented: and, having taken our nature upon him, he has fulfilled every part of his engagement; never ceasing from his work till he could say, “It is finished.” Now, will the Father recede from his engagements? Assuredly not: for “He is not a man, that he should lie; or the son of man, that he should repent [Note: Num_23:19.].” Having confirmed “his promise with an oath, it is impossible for him to lie;” since “both the one and the other are absolutely immutable [Note: ver. 18.].” On this covenant, then, we may lay hold; and on it we may rest, as “ordered in all things, and sure [Note: 2Sa_23:5.].” In it, every thing is provided for us that we can stand in need of, whether for time or for eternity: it engages to impart to every one that has been given to Christ, pardon and peace, and holiness and glory.
On nothing short of this must our anchor fix. It must rest on nothing that is in us; no frames, no feelings, no experiences, no attainments. From God’s covenant all our hopes flow; and on that must they all rest. We, alas! are changeable; and on us can no confidence be placed: but God is unchangeable, in all his purposes, which are unalterably fixed, “according to the counsel of his own will [Note: Eph_1:11.];” in all “his promises, which are all yea, and amen, in Christ Jesus [Note: 2Co_1:20.];” and in all his gifts, for “his gifts and calling are without repentance [Note: Rom_11:29.].” This is a foundation which will hold us fast; as it is said, “The foundation of God standeth sure; the Lord knoweth them that are his [Note: 2Ti_2:19.].”
But, as this anchor is said to be sure and steadfast, it will be proper for me to shew,
III. From whence it derives its power and tenacity—
In order that a tempest-tossed vessel may be preserved in safety, it is necessary that the anchor itself should be of a good quality, and that the anchorage should be firm. And both these are requisite for the establishing of the soul: the “consolation” must be, not like “that of the hypocrite, which is but for a moment [Note: Job_20:5.];” or that of the novice, which will give way on the very first assault of temptation [Note: Mat_13:20-21.]: it must be far more solid; but it must be formed in us by God, even by the Holy Ghost, the Comforter: and it must lay hold on God himself, and derive all its efficacy from him.
But still, it is not from the strength of the anchor that our stability will be derived; but from the Lord Jesus Christ, who will render it effectual for its desired end.
It is not obvious, at first sight, why the Forerunner should be mentioned: for what has Jesus, as our Forerunner, to do with our anchor entering within the vail? But, on a closer inspection, it will be found, that though there is an apparent change in the figure, there is a perfect unity in the subject; the whole power and tenacity of our anchor being derived from Him, who is entered into the very place where that anchor is cast: for it is by means of the very same anchor that he himself has entered there, even as all the saints before him did [Note: Heb_11:10; Heb_11:14; Heb_11:16; Heb_11:26; Heb_11:35.]: and he is entered there expressly “for us,” that he may secure to us the very same issue as he himself has attained.
Let us enter a little more distinctly into this. I say, that it was by means of the very same anchor that Jesus himself rode out the storms with which he was assailed, and is now at rest in the desired haven. See him in the midst of all his storms: hear his reply to the most powerful of all his adversaries: “Thou couldest have no power at all against me, except it were given thee from above [Note: Joh_19:11.].” Here his perfect confidence in an unchanging God is the manifest source of his stability. But to see this anchor in full operation, mark it as described by the Prophet Isaiah: “The Lord God will help me: therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me: who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord God will help me: who is he that shall condemn me? lo, they all shall wax old, as doth a garment: the moth shall eat them up [Note: Isa_50:7-9.].” And was this an empty boast? No: this anchor held him fast, through all the storms that earth and hell could raise against him; as St. Paul informs us, saying, that “for the joy that was set before him he endured the cross, and despised the shame, and is set down on the right hand of the throne of God [Note: Heb_12:2.].”
It may still however be asked, what are his triumphs to us? I answer, He is not entered within the vail for himself only, but “for us;” that he may “appear in the presence of God for us [Note: Heb_9:24.],” and secure to us the same blessed rest which he himself has attained. Whilst we are casting our anchor within the vail, he, by his grace, enables us to do it, and keeps the anchor itself from losing its hold. And, whilst we are confiding in the promises of God, and pleading them at a throne of grace, he is pleading for us, as our Advocate, before the throne of glory: he is pleading the covenant which the Father has made with him, in behalf of all the members of his mystical body. Thus is he there engaged, on God’s part, as it were, to afford us all needful support; and on our part, to remind the Father of his engagements, and to see them all fulfilled.
But there is yet a further connexion between these things, which must by no means be overlooked. The Lord Jesus is entered into heaven, not as our Advocate merely, but as our Head and Representative: so that we may be not unfitly said to be already “sitting with him in heavenly places in Christ Jesus [Note: Eph_2:6.].” We are one with him, as our federal head [Note: 1Co_15:22.]; yea, we are one with him also by a vital union, as members of his body [Note: Joh_15:1-2.]: we are even “one spirit with him [Note: 1Co_6:17.]:” “our life is hid with Christ in God:” he is “our very life” itself: and hence it is that neither earth nor hell can ever prevail against us; according as it is written, “Our life is hid with Christ in God; and therefore when Christ, who is our life, shall appear, we also shall appear with him in glory [Note: Col_3:3-4.].”
Now this subject may well shew us,
1. What is the proper and legitimate use of the deeper doctrines of our holy religion.
Whilst, by some, the doctrines of predestination and election are made for the display of their controversial skill, and are brought forward on all occasions as if they were the very milk of the Gospel, fit indiscriminately for the contemplation of all; to others, the very mention of the words sounds almost as blasphemy. But these doctrines are true, and capable of the most valuable improvement; though, if entered upon with an unhallowed and contentious spirit, they may prove as injurious as they are to the humble mind truly beneficial. “The godly consideration of them,” as our Seventeenth Article states, “is full of sweet, pleasant, and unspeakable comfort to godly persons; … .. as well because it doth greatly establish and confirm their faith of eternal salvation, to be enjoyed through Christ, as because it doth fervently kindle their love towards God: but, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God’s predestination, is a most dangerous downfall, whereby the devil doth thrust them, either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation.” The true use of them, is to compose the mind with a humble affiance in God, as unbounded in mercy and unchangeable in his promises. They lead us to refer every mercy to God, as “the Author,” and to look to him for the continuance of it, as “the Finisher,” of our salvation [Note: Heb_12:2.]. A just view of these doctrines, at the same time that it teaches to put away all carnal hopes, tends to raise us also above carnal fears. It shews us, that, in the whole work of man’s salvation, the creature is nothing, and God is all: it furnishes us with a consolation which nothing can destroy, and with a strength which nothing can overcome. In a word, it is “an anchor of the soul, both sure and steadfast.” It is quite a mistake to imagine that the possession of this anchor supersedes the necessity of care on our part: we must be as diligent in the use both of the chart and compass, as if we had no such means of safety on board. It will never justify us in running needlessly amidst rocks and quicksands; nor do we ever find such an use made of it amongst the saints of God. Its use is, to keep us steadfast in a time of need: and, if improved to that end, it will be found of incalculable advantage to the believing soul.
2. The advantage which the Christian has over all other people upon earth—
A man that knows not God as a merciful and unchanging God, knows not where to look in a time of trial. He may, indeed, comfort himself with some general notions of God’s mercy; but he has no solid ground of hope; nor can he ever know what is meant by “the peace of God which passeth all understanding.” But the truly enlightened Christian can glory in the midst of tribulations: for he refers all to God, who is too wise to err, too mighty to be foiled, too faithful to forsake his people: he views God as presiding in every storm, and as “ordering all things for the good of his own people [Note: Rom_8:28.]. He regards not the various circumstances which occur, as though they were accidental: whatever their aspect be, he considers them as parts of one great whole; and, whether the steps which he is constrained to take in this wilderness appear, in the eye of sense, to be progressive or retrograde, he still bears in mind, that they are leading him “in the right way,” to the city of habitation, the heavenly Jerusalem [Note: Psa_107:7.]. Behold this illustrated in the Apostle Paul. What storms and tempests he had to sustain, you well know: but was he appalled by them? No: “he knew in whom he had believed; and that He was able to keep that which he had committed to him [Note: 2Ti_1:12.].” “Who,” says he, “is he that condemneth? It is Christ that died, yea rather, that is risen again; who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are counted as sheep for the slaughter. Nay, in all these things we are more than conquerors, through Him that loved us. For I am persuaded, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord [Note: Rom_8:34-39.].” Here you see the anchor in the full discharge of its office; and here you behold a stability which no created power could impart. This shews the Christian in his true light. I pray God we may all have an ever-increasing measure of that confidence in God which so mightily upheld his soul; and that we may thus be “kept in safety for that inheritance, which we know to be reserved in heaven for us [Note: 1Pe_1:4-5.].”