(18) Two immutable things.--The promise and the oath.
Consolation.--Rather, encouragement. For us, rather than for Abraham alone, was the encouragement designed; for us, who (as men in danger of their lives flee to the sanctuary) "fled for refuge to lay hold upon the hope set before us" in the promise. Up to this point we read of what God has done; here of what must be done by man. The laying hold expresses the "faith," and implies the "patient waiting" (Hebrews 6:12); by it we become true "heirs of the promise" (Hebrews 6:17).
6:11-20 The hope here meant, is a sure looking for good things promised, through those promises, with love, desire, and valuing of them. Hope has its degrees, as faith also. The promise of blessedness God has made to believers, is from God's eternal purpose, settled between the eternal Father, Son, and Spirit. These promises of God may safely be depended upon; for here we have two things which cannot change, the counsel and the oath of God, in which it is not possible for God to lie; it would be contrary to his nature as well as to his will. And as He cannot lie; the destruction of the unbeliever, and the salvation of the believer, are alike certain. Here observe, those to whom God has given full security of happiness, have a title to the promises by inheritance. The consolations of God are strong enough to support his people under their heaviest trials. Here is a refuge for all sinners who flee to the mercy of God, through the redemption of Christ, according to the covenant of grace, laying aside all other confidences. We are in this world as a ship at sea, tossed up and down, and in danger of being cast away. We need an anchor to keep us sure and steady. Gospel hope is our anchor in the storms of this world. It is sure and stedfast, or it could not keep us so. The free grace of God, the merits and mediation of Christ, and the powerful influences of his Spirit, are the grounds of this hope, and so it is a stedfast hope. Christ is the object and ground of the believer's hope. Let us therefore set our affections on things above, and wait patiently for his appearance, when we shall certainly appear with him in glory.
That by two immutable things,.... God's counsel and oath, which never change and alter, and from which he never varies:
in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Titus 1:2
we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have
strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath:
who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Joshua 20:7 and the situation of them, according to the Jews (s), was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, , "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits (t); and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew (u) makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added (w). There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:
to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.
(s) T. Bab. Maccot, fol. 9. 2.((t) T. Hieros. Maccot, fol. 31. 4. Bemidbar Rabba, sect. 23. fol. 232, 3. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 5. Moses Kotsensis Mitzvot Torah, pr. Affirm, 76, Bartenora in Misn. Maccot, c. 2. sect. 6. (u) De profugis, p. 464. (w) T. Hieros. Maccot, fol. 32. 1. Maimon. ut supra, (Hilchot Rotzeach, c. 8.) sect. 4.
Consolation.--Rather, encouragement. For us, rather than for Abraham alone, was the encouragement designed; for us, who (as men in danger of their lives flee to the sanctuary) "fled for refuge to lay hold upon the hope set before us" in the promise. Up to this point we read of what God has done; here of what must be done by man. The laying hold expresses the "faith," and implies the "patient waiting" (Hebrews 6:12); by it we become true "heirs of the promise" (Hebrews 6:17).
in which it was impossible for God to lie; fail or deceive, nor, indeed, in anything else, besides his counsels, promises, and oath, see Titus 1:2
we might have a strong consolation; the saints often stand in need of consolation, by reason of sin, Satan, and the world; and it is the will of God that they should be comforted; and he would have them have
strong consolation; that which is solid and an abundance of it; and this much depends on the immutability of God's counsel and oath:
who have fled for refuge; either in allusion to mariners, as some think; who make all the haste they can to their port and haven, and are glad when they arrive there, and there cast anchor; of which mention is made in the next verse: or to runners in a race, who make up to the mark, in order to lay hold on the prize; hence Christ is afterwards spoken of as a forerunner: or rather to such as fled to the cities of refuge, which were a type of Christ; the names of these cities were, Kedesh, Shechem, Hebron, Bezer, Romath, and Golan; Joshua 20:7 and the situation of them, according to the Jews (s), was like two rows in a vineyard. Hebron in Judah was over against Bezer in the wilderness; Shechem in Mount Ephraim was over against Ramoth in Gilead; Kedesh in Mount Naphtali was over against Golan in Bashan: the names of these several cities agree with Christ; Kedesh signifies "holy", as Christ is, both as God and man, and is made sanctification to his people; Shechem is "the shoulder", and Christ has not only bore the sins of his people in his own body, on the tree, but he bears and carries their persons, and has the government of them on his shoulders, where they are safe and secure; Hebron may be interpreted "fellowship", and the saints have not only fellowship with Christ; but with the Father through him; Bezer may be rendered a "fortified place"; Christ is a stronghold, a tower, a place of defence, whither the righteous run, and are safe; Ramoth signifies "exaltations"; and may fitly be applied to Christ, who is exalted at God's right hand, and who will exalt those that trust in him in due time: Golan may be translated "manifested"; Christ the Son of God has been manifest in the flesh, to destroy the works of the devil; and he will be revealed from heaven in a glorious manner at the last day: these cities were known to be such; and they were open to all Israelites and proselytes, that killed any person at unawares; and they were open at all times; and the way to them was made plain and large; every year care was taken to make the way good, to remove every hillock, or anything that hindered; if there was a river in the way, to make a bridge over it; and where more ways met, to set up pillars with a hand to them, and these words written on it, , "refuge, refuge"; nor was the road to be less in breadth than thirty two cubits (t); and there was always room in these cities; and whoever fled there was safe; but those that were found without died: thus Christ is known to be a refuge for distressed sinners; and he is open to all that come unto him, and at all times; the way of life and salvation by him is plainly pointed out in the Gospel, and by the ministers of it; who are appointed to direct unto him, and to remove all impediments and discouragements from such who are seeking to him; and though so many have been received and saved by him, still there is room for more; and whoever betake themselves to him are safe, but those that are without him die and perish: so Philo the Jew (u) makes the divine Word, or Logos, to be the chief and most profitable refuge to fly unto, of all the six which he takes notice of; and the Jews have a notion that in the time to come, in the days of the Messiah, three other cities of refuge will be added (w). There is in some things a difference between Christ and these cities of refuge; there were six of these, but there is no other than Christ; the cities of refuge were only for such who shed blood ignorantly, but Christ is a refuge for all sorts of sinners; they were in a kind of exile who fled to them, but in Christ is complete liberty; it was possible that such might die in them, but those that are in Christ never die the second death; and at best those who fled thither were only saved from a temporal death, whereas those who betake themselves to Christ are saved with an everlasting salvation. Now "fleeing" to Christ, implies danger in the persons that flee, as such are in danger, in themselves, of the curse and condemnation of the law, of the wrath of God, and eternal death; it supposes a sense of this danger, which when right comes from the Spirit of God; it shows guilt of conscience, and a consciousness of the insufficiency of other refuges, and a knowledge of Christ; as a suitable one; and is expressive of haste and hearty desire to be there:
to lay hold on the hope set before us; by which is meant, not the grace of hope, but either heaven hoped for, or rather Christ the object of hope; who is not only set down at God's right hand, but is set forth in the Gospel and in the ordinances, both by the Spirit of God, and by the ministers of the word; that men may look and go to him, and trust and believe in him, to the saving of their souls; where he is in sight, near at hand, accessible to; the way to him is straightforward; and here he abides: and he is set before us to be laid hold upon, which intends an act of faith; which grace lays hold on the person, blood, and righteousness of Christ; and is done in a view of fulness and safety in him, and under a sense of danger otherwise; it supposes grace, and that in exercise and somewhat strong; and some degree of resolution and courage of faith, and the steadfastness and continuance of it; the soul determining, if it perishes it will perish here; and it shows that Christ and his grace are to be touched and laid hold upon by faith.
(s) T. Bab. Maccot, fol. 9. 2.((t) T. Hieros. Maccot, fol. 31. 4. Bemidbar Rabba, sect. 23. fol. 232, 3. 4. Maimon. Hilchot Rotzeach, c. 8. sect. 5. Moses Kotsensis Mitzvot Torah, pr. Affirm, 76, Bartenora in Misn. Maccot, c. 2. sect. 6. (u) De profugis, p. 464. (w) T. Hieros. Maccot, fol. 32. 1. Maimon. ut supra, (Hilchot Rotzeach, c. 8.) sect. 4.