Hebrews 6:13-16

In the close of the foregoing verse the apostle expresseth the end of all his exhortations, what they tended unto, and what would be the advantage of all that complied with them in faith and obedience; and. this was, the inheriting of the promises, or the enjoyment of the things promised by God unto them that believe and obey. Of all that intercourse that is between God and sinners, the promise on the part of God is the sole foundation. Thereby doth God express his goodness, grace, truth, and sovereign power, unto men. Herein all supernatural religion and all our concernments therein are founded, and not on any thing in us And on our part, the inheritance of the promises, in the effects of these holy properties of God towards us, is the end of what we look for and aim at in all our obedience. Wherefore the apostle having arrived, in the series of his discourse, unto the mention of this great period of his whole design, he stays a while to consider and explain it in these verses.

Hebrews 6:13 . Τῷ γὰρ Ἀβραὰμ ἐπαγγειλάμενος ὁ Θεὸς, ἐπεὶ κατ ʼ οὐδενὸς εἷχε μείζονος ὀμόσαι, ὤμοσε καθ ʼ ἑαυτοῦ, λέγων · Ἦ μὴν εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε, καὶ οὕτως μακροθυμήσας ἐπέτυχε τῆς ἐπαγγλιας. Ἄνθρωποι μὲν γὰρ κατὰ τοῦ μείζονος ὀμνύουσι, καὶ πάσης αὐτοῖς ἀντιλογίας πέρας εἰς βεβαίωσιν ὁ ὅρκος.

Τῷ γαο Ἀβραὰμ ἐπαγγειλάμενος. Syr., כַּד מְלַךְ לֵהּ, “when He promised unto him.” Vulg. Lat., “Abrahae namque promitten,” “for promising to Abraham.” Most, “Deus enim pollicitus Abraham,” “for God promising unto Abraham;” which expresseth the sense intended: and that word, “when,” which we add, is included in ἐπαγγειλάμενος .

᾿Επεὶ κατ᾿ οὐδενὸς ει῏χε μείζονος ὀμόσαι, ad verbum; “quoniam per neminem ha-buit majorem jurare;” “seeing by none he had a greater to swear.” Vulg. Lat., “quoniam neminem habuit, per quem juraret majorem.” Rhem., “because he had none greater by whom he might swear.” Erasm., Bez., “cum non possit per quemquam majorem jurare.” Ours, “because he could swear by no greater.” ᾿Επεί is rather “quum” than “quoniam.” To make up the sense, “se” may be added, “none greater than himself.” And so the Syriac reads, לֵהּ דְּרַב מֶנֵהּ דְּיִאמֵא בֵהּ מֶטוּל דְּלַית חֲוָא “quoniam non erat ipsi qui major prae se ut juraret perilium;” or, in the neuter gender, “majus” and “illud:” “seeing there was nothing to him greater than himself that he might swear by it.” All to the same purpose.

῎Ωμοσε καθ᾿ ἑαυτοῦ, “juravit per semet ipsum.” Syr., יִמָא בְּנַפְשֵׁהּ, “he sware “by his soul;” which though it may be an Hebraism, yet we shall find that God sometimes in his oath makes mention of his soul.

῏Η μὴν εὐλογῶν. The Syriac omits the particles ἧ μήν, which yet are the only note of asseveration in the words. The Vulg. Lat. renders it by “nisi,” “unless;” which is retained by Erasmus; the sense whereof we shall afterwards inquire into. “Certe,” “surely,” Arab., “I have sworn assuredly: benedicens,” or” benedicendo benedieam;” “blessing I will bless.”

Μακροθυμήσας. Syr., אֲגָר רוּחֵהּ, “he restrained his spirit;” preserved himself by faith from being hasty, or making haste.

᾿Επέτυχε τῆς ἐπαγγελίας, “adeptus est,” “nactus est,' “assequutus est,” “obtinuit,” “consecutus est;” all which words are used by interpreters. Syr., קבֵל, “he received;” “promissum,” “promissionem,” “repromissionem;” “he obtained the promise.”

῞Ανθρωποι. Syr., בְּנַי נָשָׁא,,”the sons of men;” men of all sorts. Κατὰ τοῦ μείζονος. Vulg. Lat., “per majorem sui.” “Sui” is added if not needlessly, yet barbarously.

᾿Αντιλογίας, “contradictionis,” “controversiae,” “litis,” “contentionis;” “strife.” Πέρας, “finis;” rather as Bez., “terminus.” Εἰς βεζαιωσιν ὁ ὅρκος, “ad confirmationem;” Eras., “ad confirmandum; “juramentum,” “jusjurandum,” “adhibitum.” Syr., שוּלָמָא שַׁרִירָא בְּמַזְמָתָא הָוֵא לֵהּ, “the true solution of every contention between them is by an oath.” Arab., “a lawful oath is the decision of every controversy between them.” [8]

[8] EXPOSITION. Τῷ γὰρ κ. τ. λ. The question raised by this particle is, How can it be inferred from God's oath to Abraham that the patriarch obtained the promise “through faith and patience”? Owen holds that the γὰρ has no inferential force. Ebrard seems to have caught the true link of connection, He states two particulars on which the force of the proof rests: First, God promised to Abraham with an oath, unnecessary if the gift were bestowed immediately. Secondly, The subject-matter of the promise, the multiplication of his seed, was such as could only be realized after the death of Abraham. ED.

Hebrews 6:13. For when God made promise to Abraham, [God promising unto Abraham,] because he could swear by no greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee; and so, after he had patiently endured, he obtained the promise. For men verily swear by the greater; and an oath for confirmation is to them an end of all strife. Γάρ, “for.” Expositors agree that this causal connection doth not infer a reason or enforcement of the preceding exhortation unto faith, and directly; but it gives an account wherefore he proposed unto them the examples of their forefathers, as those who through faith and patience inherited the promises. For that they did so really and truly, he proves by an instance above all exception, producing the example of one which he knew would be most forcible and prevalent with them: ‘It is evident that they by faith and patience obtained the promise, for so did Abraham;'the grounds whereof he particularly declares.

But this, in my judgment, compriseth not the whole scope and design of the apostle in the introduction of this example. He hath yet a farther aim in it, which we must inquire into. Wherefore,

1. Having carried on his parenetical discourse concerning fruitfulness in profession, with constancy in faith and patience, unto a declaration of the end of all graces and duties, which is the enjoyment of the promise, he takes occasion thence to declare unto them the nature of the gospel, and the mediation of Christ therein proposed unto them, unto constancy in the faith and profession whereof he had so exhorted them. To this end he lets them know, that they were nothing but the accomplishment of the great promise made unto Abraham; which as themselves acknowledged to be the foundation of all their hopes and expectations, so also that it had not been before perfectly fulfilled. In that promise both the great blessing of Christ himself and the whole work of his mediation were included. Wherefore on this account doth he insist so largely on this promise, and the confirmation of it, and issueth his discourse in the introduction of Christ according unto it.

2. He further designs to manifest, that the promise, as to the substance of it, belongs no less unto all believers than it did to Abraham, and that all the benefits contained therein are by the oath of God secured unto them all.

There is in the words, observing as near as we can their order in the text, in the distribution,

1. The person unto whom the promises were made, and who is proposed for the example of the Hebrews; which is Abraham.

2. The promise made unto him; which is that of Christ himself and the benefits of his mediation. 3. The confirmation of that promise by the oath of God; “God sware.”

4. The especial nature of that oath; “God sware by himself.”

5. The reason hereof; because he had none greater by whom he might swear.

6. The end of the whole on the part of Abraham; he obtained the promise by patient waiting, or enduring.

7. The assurance of the promise on the part of God as confirmed by his oath, by a general maxim of things among men, grounded on the light of nature and received in their universal practice; “for verily men swear by the greater,” etc.

First, The person to whom the promise was made is Abraham.” He was originally called “Abram,” אבְרָם, “pater excelsus,” “a high” or “exalted father.”'God changed his name, upon the most signal renovation of the covenant with him, into אבְרָהָם, “Abraham,” Genesis 17:5. The reason and added signification whereof are given in the next words, “For a father of many nations have I made thee,” כִּי אַבאּהֲמוֹן גּוֹיִם נְתַתִּיךָ הֲמוֹן is a “multitude;” and God now declaring that Abraham should not only be the father of all the nations that should proceed naturally from his loins, but of all the nations of the world that should afterwards embrace and imitate his faith, interserts the first letter of הֲמוֹן, a “multitude,” into his name; that it might be unto him a perpetual memorial of the grace and favor of God, as also a continual confirmation of his faith in the promises, the truth and power of God being always suggested unto him by the name that he had given him.

Now Abraham was the most meet, on many accounts, to be proposed as an example unto this people. For,

1. Naturally he was the head of their families, their first, peculiar, famous progenitor, in whose person that distinction from the rest of the world began which they continued in throughout all their generations; and all men are wont to pay a great reverence and respect to such persons.

2. It was he who as it were got them their inheritance, which was first conveyed unto him, and they came in upon his right.

3. Because the promise, now accomplished, was first signally given unto him, and therein the gospel declared, in the faith whereof they are now exhorted to persevere.

4. The promise was not given him merely on his own account, or for his own sake, but he was singled out as a pattern and example for all believers. And hence he became the “father of the faithful,” and “heir of the world.”

Secondly, That which is affirmed concerning this person is, that “God made promise unto him,” . Of the nature of divine promises I have treated, Hebrews 4:1-2. In general, they are express declarations of the grace, goodness, pleasure, and purpose of God towards men, for their good and advantage. That here intended was that, for the substance of it, which God made unto Abraham, Genesis 12:2-3:

“I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all the families of the earth be blessed.”

And this same promise was confirmed unto him by the way of a covenant, Genesis 15:3-5; and more solemnly, Genesis 17:1-6. For Genesis 15, it is only promised that he should have a natural seed of his own, and that a stranger should not be his heir; but here [Genesis 17] his name is changed into “Abraham,” he is made “heir of the world,” and “many nations” are given to be his spiritual posterity. But because, together with the promise, our apostle designs to give an account and commendation both of the faith and obedience of Abraham, he calls not out that grant of this promise which was preventing, renewing, and calling, antecedent unto all his faith and obedience, and communicative of all the grace whereby he was enabled thereunto, as expressed Genesis 12; but he takes it from that place where it was renewed and established unto him after he had given the last and greatest evidence of his faith, love, and obedience, Genesis 22:16-18: בִּי נִשְׁבַּעְתִּי, “By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not Withheld thy son, thine only son,” כִּיאּבָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶתאּזַרְעֲךָ, “that in blessing I will bless thee, and in multiplying I will multiply thy seed.” Thus God gave out unto him the fullness of the promise by degrees. First he mentions only his own person, without any declaration how the promise should be fulfilled in his seed, Genesis 12:2-3; then he expressly adds the mention of his seed, in the way whereby the promise should be accomplished, but no more, Genesis 15:5; and at length he lets him know the extent of his seed, unto believers of all nations, Genesis 17:5. To all which a further confirmation by the oath of God, and the extent of the promise, are added, Genesis 22:15-18. So are we to embrace and improve, as he did, the first dawnings of divine love and grace. It is not full assurance that we are first to look after, but we are to wait for the confirmation of our faith, in compliance with what we have received. If we either value not, or improve not in thankful obedience, the first intimations of grace, we shall make no progress towards greater enjoyments. And in the apostle's expression of this promise we may consider,

1. The manner of the expression;

2. The nature and concernments of the promise itself.

1. In the manner of the expression there are the affirmative particles, ἦ μήν, “certe,” “truly.” They answer only directly unto כִּי in the Hebrew; but the apostle includes a respect unto what was said before, בִּי נִשְׁבַּעְתִּי, “In myself have I sworn.” And כִּי is sometimes used for אָכֵן, that is, “truly,” in way of an asseveration: Job 34:31, אֶחְבֹּל כִּי אֶלאּאֵל הֶאָמַר נָשָׂאתִי לֹא; which we render,'Surely it is meet to be said unto God, I have borne, I will not offend;” and that properly. And ἦ μήν was of common use in the Greek tongue in assertory oaths. So Demosthenes,

Ὥμνυε ἦ μὴν ἀπολωλέναι Φίλιππον, “He sware (ἦ μήν) that he would destroy Philip.” The Vulgar Latin renders it by “nisi;” that is, εἰ μή, contrary to the sense of the ancients, Chrysostom, OEcumenius, and Theophylact, as some of the expositors of the Roman church do acknowledge. But yet that manner of expression denotes a sense not unusual in the Scripture; for there is an intimation in it of a reserved condition, rendering the saying ensuing a most sacred oath: ‘Unless I bless thee, let me not be trusted in as God,'or the like. But the formality of the oath of God is neither in Genesis nor here expressed; only respect is had unto what he affirms, “By myself have I sworn.” ‘Surely,'‘undoubtedly.'

The promise itself is expressed in these words, Εὐλογῶν εὐλογήσω, etc., “Blessing I will bless thee, and multiplying I will multiply thee.” Our apostle renders the words of Moses exactly, Genesis 22:17. Only, while it is said there, “I will multiply thy seed,” he expresseth it by “I will multiply thee;” which is all one, or to the same purpose, for he could be no way multiplied but in his seed: and he proceedeth no farther with the words of the promise, as being not concerned in what followeth. For although his seed was actually multiplied, yet it was Abraham himself who was blessed therein. The Vulgar Latin in this place reads, “benedicens benedicam,” “blessing I will bless;” but in Genesis it hath only “benedicam” and “multiplicabo.” Hence divers of the Roman expositors, as Ribera, Tena, and others, give sundry reasons why the apostle changed the expression from what was used in Moses, where it is only said, “I will bless thee,” into “blessing I will bless thee.” And, which I cannot but observe, Schlichtingius, who followeth in this place the exposition of Ribera, complies with him also in that observation: “Aliis quidem verbis,” saith he, “promissionem hanc apud Mosem extulit.” But all this is but the mistake of the Vulgar interpreter on Genesis 22: for the words in the original have the reduplication rendered by the apostle; which the LXX. also observe. And this reduplication is a pure Hebraism, vehemently affirming the thing promised, and hath in it the nature of an oath. It also intends and extends the matter promised: “Blessing I will bless thee;” ‘I will do so without fail; I will do so greatly, without measure, and eternally, without end.'And this kind of asseveration is common in the Hebrew: Genesis 2:17, בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת; “In the day thou eatest thereof dying thou shalt die;” ‘thou shalt assuredly die, be certainly obnoxious unto death.'It may be also that the double death, temporal and eternal, is included therein. See Genesis 37:33; 2Ki 2:23; 1 Samuel 23:22-23; Joshua 24:10; Jeremiah 23:17; Daniel 11:10.

Obs. 1. We have need of every thing that any way evidenceth the stability of God's promises to be represented unto us, for the encouragement and confirmation of our faith.

As God redoubled the word at the first giving out of the promise unto Abraham, for the strengthening of his faith, so is the same here expressed by the apostle, that it might have the same effect upon us. And two things especially God seems to impress upon our minds in this vehemency of expression:

(1.) The sincerity of his intentions, without reserve.

(2.) The stability of his purposes, without alteration and change.

It is to signify both these, that such emphatical, vehement expressions are used even among men; and both these unbelief is apt to question in God. “He that believeth not God, maketh him a liar,” 1 John 5:10. He is a liar, who in his promises intendeth not what his words signify, but hath other reserves in his mind; and he who, having promised, changeth without cause. Both these doth unbelief impute to God; which makes it a sin of so heinous a nature. The first time God used this kind of reduplication, it was in his threatening of death unto the transgression of the command, Genesis 2:17, “In the day thou eatest thereof dying thou shalt die.” And that which Satan deluded our first parents by, was in persuading them that there was not sincerity in what God had said, but that he had reserved to himself that it should be otherwise. The serpent said unto the woman, מוֹת תְּמֻותוּן, “Dying ye shall not die,” Genesis 3:4. But this being directly contrary unto what God had expressly affirmed, how could Satan imagine that the woman would immediately consent unto him, against the express words of God? Wherefore he useth this artifice to prevail with her, that although God had spoken those words, yet he had a reserve to himself that it should not be unto them indeed as he had spoken, verse 5. By these means unbelief entered into the world, and hath ever since wrought effectually in the same kind. There is no promise of God so plainly expressed, but unbelief is ready to suggest innumerable exceptions why it should have such reserves accompanying of it as that it doth not belong unto us. Most of these exceptions we gather from ourselves; and were it not for them we suppose we could believe the promise well enough. But the truth is, when we are called to believe, when it is our duty so to do, when we pretend that we are willing and desirous to do so were it not for such and such things in ourselves, it is the sincerity of God in his promises we call in question; and we think that although he proposeth the promise unto us, and commandeth us to believe, yet it is not his intention and purpose that we should do so, or that we should be made partakers of the good things promised. By the purpose of God, I do not here intend the eternal purpose of his will concerning the effects and events of things, about which we are called to exercise neither faith nor unbelief, until they are manifested. But the whole rule of our duty is in God's command; and the faith required of us consists in this, that if we comply with what God prescribeth, we shall enjoy what he promiseth, if we believe, we shall be saved. And herein to question the truth or sincerity of God, is a high effect of unbelief. This distrust, therefore, God removes by the reduplication of the word of the promise, that we might know he was in good earnest in what he expressed. The like may be spoken concerning the stability of the promises, with respect unto change; which because it must be particularly afterwards spoken unto, shall be here omitted. And these things we have need of. If we think otherwise, we know little of the nature of faith or unbelief, of our own weakness, the efficacy of the deceits of Satan, or the manifold oppositions which rise up against believing.

2. For the promise itself here intended, or the matter of it, it may be considered two ways:

(1.) As it was personal unto Abraham, or as the person of Abraham was peculiarly concerned therein;

(2.) As it regards all the elect of God and their interest in it, of whom he was the representative:

(1.) As this promise was made personally unto Abraham, it may be considered,

[1.] With respect unto what was carnal, temporal, and typical;

[2.] Unto what was spiritual and eternal, typed out by those other things:

[1.] As unto what was carnal and typical, the things in it may be referred unto two heads:

1 st . His own temporal prosperity in this world. God's blessing is always תוספת טובה, an “addition of good” unto him that is blessed. So it is said, Genesis 24:1, “The LORD had blessed Abraham in all things;” which is explained verse 35, in the words of his servant, “The LORD hath blessed my master greatly, and he is become great; and he hath given him flocks, and herds, and silver, and gold.” God increased him in wealth, riches, and power, until he was esteemed as “a mighty prince” by the people among whom he dwelt, Genesis 23:6. And this in the blessing was a type and pledge of that full administration of grace and spiritual things which was principally intended.

2dly . What concerned his posterity, wherein he was blessed. And herein two things were in the promise, both expressed at large:

(1st.) The greatness of their number; they were to be “as the stars of heaven,” or as “the sand by the sea-shore,” that is, innumerable.

(2dly.) Their success and prosperity; that “they should possess the gates of their enemies,” which principally respected the mighty successes which they had, and conquests which they made under the conduct of Joshua, and afterwards of David. In both these things were they typical of the more numerous subjects of the kingdom of Christ, and of his spiritual conquest for them and in them of all their spiritual adversaries. See Luke 1:70-75.

In these two branches of the promise the faith of Abraham was greatly exercised, as unto the accomplishment of them. For as unto the first, or multiplication of his posterity, though he lived after this about seventy years, yet he never saw any more than two persons, Isaac and Jacob, that were interested in this promise. For although he had other children and posterity by them, yet “in Isaac only was his seed to be called,” as to this promise. He had, therefore, during his own days, no outward, visible pledge or appearance of its accomplishment; and yet, however, he lived and died in the faith thereof. And as unto the latter, of their prosperity and success, he was told before that they should be in affliction and bondage for four hundred years. Yet, looking by faith through all these difficulties, in its proper season he inherited the promise.

And he was a great example herein unto all believers under the new testament; for there are many promises remaining as yet unaccomplished, and which at present, as in other ages, seem not only to be remote from, but, as unto all outward means, to be cast under an impossibility of accomplishment. Such are those concerning the calling of the Jews, the coming in of the fullness of the Gentiles, with the enlargement and establishment of the kingdom of Christ in this world. Concerning all these things, some are apt to despond, some irregularly to make haste, and some to reject and despise them. But the faith of Abraham would give us present satisfaction in these things, and assured expectation of their accomplishment in their proper season.

[2.] The peculiar interest of Abraham in this promise as to the spiritual part of it may also be considered; and hereof in like manner there were two parts:

1 st . That the Lord Christ should come of his seed according to the flesh. And he was the first person in the world, after our first parents, to whom in the order of nature it was necessary, to whom the promise of the Messiah to spring from him was confirmed. It was afterwards once more so confirmed unto David; whence, in his genealogy, he is said in a peculiar manner to be “the son of David, the son of Abraham.” For unto these two persons alone was the promise confirmed. And therefore is he said in one place to be “the seed of David according to the flesh,” Romans 1:3; and in another, to have “taken on him the seed of Abraham,” Hebrews 2:16. Herein lay Abraham's peculiar interest in the spiritual part of this promise, he was the first who had this privilege granted unto him by especial grace, that the promised Seed should spring from his loins. In the faith hereof “he saw the day of Christ, and rejoiced.” This made him famous and honorable throughout all generations.

2 dly . As he was thus to be the natural father of Christ according to the flesh, whence all nations were to be blessed in him, or his seed; so, being the first that received or embraced this promise, he became the spiritual father of all that do believe, and in them the “heir of the world” in a spiritual interest, as he was in his carnal seed the heir of Canaan in a political interest. No men come to be accepted with God but upon the account of their faith in that promise which was made unto Abraham; that is, in Him who was promised unto him. And we may observe, that,

Obs. 2. The grant and communication of spiritual privileges is a mere act or effect of sovereign grace. Even this Abraham, who was so exalted by spiritual privileges, seems originally to have been tainted with the common idolatry which was then in the world. This account we have, Joshua 24:2-3, “Your fathers dwelt on the other side of the flood in old time, Terah, the father of Abraham, and the father of Nachor; and they served other gods. And I took your father Abraham from the other side of the flood.” It is true, the charge is express against Terah only; but it lying against their “fathers” in general “on the other side of the flood,” and it being added that God “took Abraham from the other side of the flood,” he seems to have been involved in the guilt of the same sin whilst he was in his father's house, and before his call. Nor is there any account given of the least preparation or disposition in him unto the state and duties which he was afterwards brought into. In this condition, God, of his sovereign grace, first calls him to the saving knowledge of himself, and by degrees accumulates him with all the favors and privileges before mentioned. Hence, in the close of his whole course, he had no cause to glory in himself, neither before God nor men, Romans 4:2; for he had nothing but what he gratuitously received. Indeed there were distances of time in the collation of several distinct mercies and blessings on him. And he still, through the supplies of grace which he received under every mercy, so deported himself as that he might not be unmeet to receive the succeeding mercies whereof he was to be made partaker. And this is the method of God's communicating his grace unto sinners. His first call and conversion of them is absolutely gratuitous. He hath no consideration of any thing in them that should induce him thereunto; neither is there any thing required unto a condecency herein. God takes men as he pleaseth, some in one condition and posture of mind, some in another; some in an open course of sin, and some in the execution of a particular sin, as Paul. And he, indeed, at the instant of his call, was under the active power of two of the greatest hinderances unto conversion that the heart of man is obnoxious unto. For first, he was zealous above measure of the righteousness of the law, seeking earnestly for life and salvation by it; and then he was actually engaged in the persecution of the saints of God. These two qualifications, constant resting in legal righteousness, with rage and madness in persecution, than which there are not out of hell more adverse principles unto it, were all the preparations of that apostle unto converting grace. But after that this grace, which is absolutely free and sovereign, is received, there is an order in God's covenant which for the most part he observeth in the communication of ensuing graces and privileges; namely, that faith and obedience shall precede the increase and enlargement of them. Thus was it with Abraham, who received his last great, signal, promise and privilege, Genesis 22, upon that signal act of his faith and obedience in offering up his son upon God's command. As it was with Abraham, so is it with all those who in any age are made partakers of grace or spiritual privileges.

(2.) The promise here intended, as to the spiritual part of it, may be considered with respect unto all believers, of whom Abraham was the representative. And two things are contained therein:

[1.] The giving and sending of the Son of God, to take on him the seed of Abraham. This was the life and soul of the promise, the ancient and first- expressed regard of divine grace unto sinners: “In thy seed shall all the nations of the earth be blessed;” that is, “The seed of the woman shall break the serpent's head.” ‘The incarnation of the Son of God, promised from the foundation of the world, shall be fulfilled in thy seed; he shall take on him the seed of Abraham.'So our apostle argues, Galatians 3:16: “Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.” For the promise which is made concerning Christ in one sense, is made unto him in another. As to the benefit and effects of the coming of Christ, it was made concerning him unto Abraham and all his seed; but as unto the first grant, intention, and stability of the promise, it was made unto Christ himself, with respect unto that everlasting covenant which was between the Father and him, in his undertaking the work of mediation. Or, the Lord Christ may be considered either as the undertaker of the covenant with God, and so the promise was made unto him; or as the accomplishment of the terms of it for us, so the promise was concerning him.

[2.] The nature of the benefit which is to be received by Christ thus promised; and that in general is a blessing, “In thy seed shall they be blessed.” And two things are comprised in this blessing, as the springs of other mercies innumerable; the promise of Christ himself was the fountain, and all other promises were particular streams from it, especial explications and applications of that promise:

1st . The removal of the curse of the law, which was come on all men by reason of sin. The curse could not be removed but by a blessing; and that which doth it is the greatest of blessings, as that was the greatest of curses and miseries.

2 dly . The bringing in of a blessed righteousness, on the account whereof we might be accepted with God. See Galatians 3:13-14.

Before we proceed we may observe two things in general concerning this promise:

[1.] That this was the life of the church of the old testament, the spring of its continuance unto its appointed season, which could never be dried up. How many times were that whole people, the posterity of Abraham, at the very brink of destruction! For sometimes they fell generally into such terrible provoking sins, as that their utter casting off might have been justly expected by angels and men; sometimes they were, in the just judgment of God, given up unto such wasting desolations in their captivities, as that they were wholly like dry bones on the face of the earth, without hope of a resurrection. Yet mercy, patience, and power, wrought through all, and preserved them in a church-state until this promise was accomplished. This it was alone, or the faithfulness of God therein, whence all their healing and recoveries did proceed. And when this promise was once fulfilled, it was beyond the power of all the world to keep them unto their former condition. All depended on the issue of this promise, on whose fulfilling all things were to be cast into a new mould and order.

[2.] This was that which preserved the spirits of true believers among them from ruining despondencies in the times of the greatest apostasies, calamities, and desolations of the people. They had this promise still to plead, and rested therein, notwithstanding all the interveniencies which ofttimes seemed to render the case of that people very desperate. See their faith expressed, Micah 7:18-20; Isaiah 7:13-15; Isaiah 53; Luke 1:70-75. And I would hope there is mercy lies treasured in the bowels of this promise, not yet brought forth, toward the remainders of the posterity of Abraham according to the flesh. Who knows but that, by virtue of the engaged love and faithfulness of God, declared in this promise, these withered branches may revive, and these dead bones rise again? Our apostle placeth the hopes of it on this ground alone, that, “as touching the election they were beloved;” they were “beloved for the fathers'sake,”

Romans 11:28. As to profession, they were then visibly falling off; but as to election, as to God's purpose concerning them, the love which he bare to their fathers, engaged unto Abraham in this promise, will one day find them out, and bring them in unto a plentiful share in this blessing.

Wherefore, on all accounts, the instance chosen by the apostle was of singular use unto the Hebrews, and singularly suited unto their present condition. For as they received many advantages from his personal privileges who was their father according to the flesh, so they succeeded unto him in the spiritual part of the promise; and therefore, as the like duties of faith, and obedience, and perseverance, were required of them as of him, so they, in the performance of them, had assurance given them in his success that they also should inherit the promise. So the apostle applies his discourse, Hebrews 6:17-18.

Obs. 3. Where the promise of God is absolutely engaged, it will break through all difficulties and oppositions unto a perfect accomplishment.

No promise of God shall ever fail, or be of none effect . We may fail, or come short of the promise by our unbelief, but the promises themselves shall never fail. There have been great seasons of trial in many ages, wherein the faith of believers hath been exercised to the utmost about the accomplishment of the promises; but the faithfulness of God in them all hath hitherto been ever victorious, and it will be so for ever. And this trial hath arisen partly from difficulties and oppositions, with all improbabilities of their accomplishment on rational accounts, or with respect unto visible means; partly from a misunderstanding of the nature of the promises, or of the season of their accomplishment. Thus, in the first great promise given unto our parents after the fall, how soon was their faith exercised about it! When they had but two sons, the one of them slew the other, and the survivor was rejected and cursed of God. From whom should now the promised Seed be expected to proceed and spring? Is it not probable that they were ofttimes ready to say, “Where is the promise of his coming?” And yet indeed this, which seemed to overthrow and disannul the promise, was only a means of its further confirmation; for the death of Abel, upon his offering his acceptable sacrifice, was a type of Christ and his suffering in his mystical body, 1 John 3:12. When the wickedness of the world was come unto that height and fullness that God would not spare, but destroyed all the inhabitants of it excepting eight persons, the very destruction of the whole race of mankind seemed to threaten an annihilation of the promise. But this also proved unto its confirmation; for after the flood, God established it unto Noah, accompanied it with a covenant, and gave a visible pledge of his faithfulness therein, to abide for ever, Genesis 9:11-13. For although that covenant in the first place respected temporal things, yet, as it was annexed unto the first promise, it represented and assured the spiritual things thereof, Isaiah 54:8-10. This great promise was afterwards limited unto the person of Abraham, namely, that from him should spring the blessed Seed. Yet after it was given unto him, many and many a year passed over him before he saw the least hope of its accomplishment. Yea, he lived to see all natural ways and means of fulfilling it utterly to fail; Sarah's womb being dead, and his body also: so that he was past and beyond all hope of having it fulfilled in the ordinary course of nature. And the faith which he had, or hope, was against hope, Romans 4:18-19. Hence he complained, that after all his long and wearisome pilgrimage he went childless, Genesis 15:2; and fell into no small mistakes in the matter of Hagar and Ishmael. Yet, after all, the promise made its way unto its own accomplishment; and, by the signal victory it had herein against all oppositions, assured itself unto the faith of all succeeding generations, as is here expressed by the apostle. Afterwards, when the promise was confined unto Isaac, by that word, “In Isaac shall thy seed be called,” and Abraham was now drawing apace towards the grave, he is commanded to slay this Isaac, and offer him in sacrifice unto God. This indeed was the greatest appearance under the old testament of the absolute disannulling and frustration of the promise. And Abraham had no relief for his faith under this trial but only the omnipotency of God, which could produce effects that he could no way apprehend, as raising of him up again from the dead, or the like. But this also proved in the issue so great a confirmation of the promise, as that it never received any thing of the like nature, before nor after, until its actual accomplishment. For hereon was it confirmed by “the oath of God,” whereof we shall treat immediately; the sacrifice of Christ was illustriously represented; and an instance given of the infallible victorious success of faith, whilst against all difficulties it adheres unto the truth of the promise. What was the condition with the faith of the best of men when the Lord Christ was in the grave? At how great a loss they were, and. how their faith was shaken to the utmost, the two disciples expressed unto the Lord Christ himself, as they went to Emmaus: Luke 24:21, “We trusted that it had been he who should have redeemed Israel.” And for what they had heard then reported of his resurrection, they said they were astonished at it, but could not arrive at any positive actings of faith about it. And this befell them when they were speaking to Christ himself, in whom the promise had received its full accomplishment. After this, also, when the gospel began to be preached in the world, it appeared that it was rejected by the generality of the Jews; and that they also thereon were rejected from being the people of God. This made a great hesitation in many about the promise made unto Abraham concerning his seed and posterity, as though it were of none effect. For now, when the full accomplishment was declared, and innumerable persons came in unto a participation of it, those unto whom it was peculiarly made neither would be nor were sharers of it. This great objection against the truth of the promise our apostle lays down, Romans 9:6, “Not as though the word of God hath taken none effect;” in answer whereunto he spends the three ensuing Chapter s. And he doth it by letting us know that the objection was grounded on a mistake as to the persons unto whom the promise did belong; which were not the whole carnal seed of Abraham, but only the elect of them and of all nations whatever. And there are yet promises of God on record in the Scripture not yet fulfilled, that will and do exercise the faith of the strongest and most experienced believers, concerning whose accomplishment our Lord Jesus Christ says, “When the Son of man cometh, shall he find faith on the earth?” The faith, hope, and expectation of most, will be at an end before they are fulfilled; and that because of the insuperable difficulties that seem to lie in the way of their accomplishment. Such are those which concern the destruction of antichrist, the calling of the Jews, the spreading of the gospel unto all nations, and the flourishing of the church in peace and purity. These things, as to all outward appearance, seem as remote from accomplishment as they were the first day the promise was given; and the difficulties against it increase continually. And yet, notwithstanding, the promise shall break through all difficulties: at the end it shall speak, and not lie. “The LORD will hasten it in his time,” Isaiah 60:22. Before its proper time, its appointed season, it will not be; but then the Lord will hasten it, so that no opposition shall be able to stand before it.

From this state of the promises three things have fallen out:

[1.] That in all ages the faith of true believers hath been greatly and peculiarly exercised; which hath been to the singular advantage of the church: for the exercise of faith is that whereon the flourishing of all other graces cloth depend. And from hence hath there been a treasure of fervent prayers laid up from the beginning, which shall in their proper season have a fruitful return. In that faith and patience, in those supplications and expectations, wherein in every age of the church the faithful have abounded, with respect unto the difficulties that have lain in the way of the promise, hath God been exceedingly glorified; as also, they were the means of drawing forth new encouragements and assurances, as the comfort of the church did require.

[2.] Hence it was that in most ages of the church there have been mockers and scoffers, saying,

“Where is the promise of his coming? for since the fathers fell asleep, all things continue as from the beginning of the creation,” 2 Peter 3:4.

The fathers were they who received the promises, especially that of the coming of Christ. These they preached and declared, testifying that they would be accomplished, and that great alterations should be wrought in the world thereby. The sum of what they so declared was, that the elect of God should be delivered, and that judgment should be executed on ungodly men, by the coming of the Lord, Jude 1:14-15. ‘But what now is become of these fathers, with all their great promises, and preachments upon them? Things go on in the same course as they did in the beginning, and are like to do so to the end of the world; what, we pray, is this promise of his coming you have so talked of?'Such scoffers have most ages abounded withal, and I think none more than that wherein our lot is fallen. Observing that all things are in a most unlikely posture, to an eye of carnal reason, for the accomplishment of the great promises of God that are upon record in the word, they scoff at all who dare to own an expectation thereof.

[3.] Some, through haste and precipitation, have fallen into manifold mistakes of the promise on the same account. Some have feigned to themselves other things than God ever promised; as the generality of the Jews looked for a carnal rule, glory, and dominion, at the coming of the Messiah; which proved their temporal and eternal ruin: and it is to be feared that some are still sick of the same or like imaginations. And some have put themselves on irregular courses for the accomplishment of the promises, walking in the spirit of Jacob, and not of Israel But whatever of this or any other kind may fall out, by the unbelief of men, all the promises of God are “yea and amen,” and will make their way through all difficulties unto an assured accomplishment in their proper season.

Thus it is also with respect unto our faith in the promises of God, as unto our own especial and personal interest in them. We find so many difficulties, so many oppositions, that we are continually ready to call in question the accomplishment of them; and indeed few there are that live in a comfortable and confident assurance thereof. In the times of temptation, or when perplexities arise from a deep sense of the guilt and power of sin, and on many other occasions, we are ready to say, with Zion, “The LORD hath forsaken us; our judgment is passed over from him; as for our part, we are cut off.”

In all these cases it were easy to demonstrate whence it is that the promise hath its insuperable efficacy, and shall have its infallible accomplishment, but it must be spoken unto under the particular wherein the confirmation of the promise by the oath of God is declared. Again,

Obs. 4. Although there may be privileges attending some promises that may be peculiarly appropriated unto some certain persons, yet the grace of all promises is equal unto all believers.

So Abraham had sundry personal privileges and advantages communicated unto him in and by this promise, which we have before recounted; yet there is not the meanest believer in the world but is equally partaker of the spiritual grace and mercy of the promise with Abraham himself. They are all by virtue hereof made “heirs of God, and joint heirs with Christ,” whose is the inheritance.

Thirdly, The next thing considerable in the words, is the especial confirmation of the promise made to Abraham, by the oath of God: “For God...... when he could swear by no greater, he sware by himself.” And sundry things we must inquire into in this peculiar dispensation of God unto men, namely, in swearing to them:

1. The person swearing is said to be God, “God sware by himself;” and Hebrews 6:17, in the application of the grace of this promise unto believers, it is said that “God interposed himself by an oath.” But the words here repeated are expressly ascribed unto the angel of the Lord, Genesis 22:15-16: “And the angel of the LORD called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the LORD.” So it is said before, Genesis 22:11, “The angel of the LORD called unto him out of heaven, and said, Abraham;” and he adds in the close of Genesis 22:12, “Thou hast not withheld thy son, thine only son, from me.” He is called an angel that speaks, but he still speaks in the name of God. Three things are insisted on to assoil this difficulty:

(1.) Some say that he spake, as a messenger and ambassador of God, in his name, and so assumed his titles, although he was a mere created angel; for so a legate may do, and use the name of him that sends him. But I do not see a sufficient foundation for this supposition. An ambassador, having first declared that he is sent, and from whom, may act in the name and authority of his master; but not speak as if he were the same person. But here is no such declaration made, and so no provision laid in against idolatry. For when one speaks in the name of God, not as from God, but as God, who would judge but divine honor and religious worship were due unto him? which yet are not unto angels, however gloriously sent or employed, Revelation 19:10; Revelation 22:9. Wherefore,

(2.) It is said that this angel doth only repeat the words of God unto Abraham, as the prophets were wont to do. And those of this mind countenance their opinion with those words used by him, Genesis 22:16, נְאֻםאּיְהוֹה, “saith the LORD;” the words whereby the prophets solemnly ushered in their messages. But yet neither will this solve the difficulty. For these words, “saith the LORD,” are often used in the third person, to express Him unto us whom in all our duties we regard, when God himself is introduced speaking. See Genesis 18:19; Zechariah 2:8-9. And he who called unto Abraham the second time, Genesis 22:15, is the same with him who first called unto him, Genesis 22:11-12; and he speaks expressly in the name of God: “Thou hast not withheld thy son from me.” Besides, in each place this angel is said to “speak from heaven;” which expresseth the glory of the person that spake. Wherever God makes use of created angels in messages unto the children of men, he sends them unto the earth; but this speaking from heaven is a description of God himself, Hebrews 12:25. Therefore,

(3.) By this angel no other angel is to be understood but the great Angel of the covenant, the second person of the Trinity, who thus appeared unto the fathers under the old testament. See this proved at large in our tenth Exercitation, in the first volume of our Exposition on this Epistle. He it was that spake, and sware by himself; for when a mere angel sweareth, he swears always by one greater than himself, according to the rule of our apostle in this place, Daniel 12:7; Revelation 10:5-6.

2. It may be inquired when God did thus swear: Ἐπαγγειλάμενος ὤμοσε; “Promising he sware.” He did not first promise, and afterwards confirm it with his oath. He gave his promise and oath together; or gave his promise in the way of an oath. Yet are they distinctly considered, nor is it the mere vehemency of the promise that is intended: for in the next verse the apostle calls the promise and the oath “two things,” that is, distinct from one another; δύο πράγματα , two acts of God. But although he hath respect principally unto that especial promise which was given with an oath, yet by the same oath were all the promises of this kind given before unto Abraham equally confirmed; whence it may be applied unto all the promises of God, as it is in the following verses. That which is directly intended is that whereof the story is expressed, Genesis 22:15-18, upon his obedience in offering up his son. And this was the last time that God immediately and solemnly made promise unto him, after he had gone through all sorts of trials and temptations (whereof the Jews give ten particular instances), and had acquitted himself by faith and obedience in them all. Thus did God, in his infinite goodness and wisdom, see good to give him the utmost assurance of the accomplishment of the promise whereof in this life he was capable. And although it was an act of sovereign grace, yet had it also the nature of a reward, whence it is so expressed, “Because thou hast done this thing, and hast not withheld thy son, thine only son.” Of the same nature are all those assurances of divine love and grace, with the peace and joy that accompany them, which believers do receive in and upon the course of their obedience.

3. The expression of this oath may be also considered. The apostle only mentions the oath itself, with respect unto the ancient record of it, but expresseth not the formal terms of it: “He sware by himself, saying.” The expression of it, Genesis 22:16, is בִּי נִשְׁבַּעְתִּי; “By myself have I sworn, saith the LORD.” And we may consider two things concerning the oath of God:

(1.) Why he sware;

(2.) How he swears:

(1.) For the first of these, whereas all the oaths of God are in the confirmation of his promises or his threatenings, the reason and nature of those which respect his threatenings have been declared at large on Genesis 3; and that which concerns the promises will return unto us, Genesis 3:17, where it must be spoken unto.

(2.) How he swears; wherein also two things are comprised:

[1.] The manner of his swearing; and

[2.] The nature of his oath:

[1.] The manner of swearing is twofold:

1st . That which positively expresseth and engageth what is sworn by; and, idly. That wherein an imprecation or execration is implied or expressed. The first the Latins express by per, “per Deum;” the Greeks by μά and νή, to the same purpose; the Hebrews propose the letter ב unto the thing sworn by. So here, בִּי; ִ that is, “by myself.” Sometimes there is no expression to that purpose, only God affirms that he hath sworn; for he is every way his own witness: 1 Samuel 3:14, “I have sworn unto the house of Eli.” So Psalms 132:11; Isaiah 14:24. Sometimes he expresseth some of the properties of his nature; as Psalms 89:36, נִשְׁבַּעתִּי בְקָדְשִׁי. “Juravi per sanctitatem meam; I have sworn by my holiness.” So Amos 4:2. “By myself,” Isaiah 45:23; Jeremiah 22:5; Jeremiah 49:13; “By his right hand, and the arm of his strength,” Isaiah 62:8; “By his great name, Jeremiah 44:26; “By his soul,” Jeremiah 51:14; and “By the excellency of Jacob,” Amos 8:7; that is himself only; for all the holy properties of God are the same with his nature and being. For that form of an oath wherein an imprecation is used, the expression of it is always elliptical in the Hebrew tongue, whereas other languages abound with cursed and profane imprecations. And this elliptical form of expression by אִם, “si,” is often used by God himself: 1 Samuel 3:14, “I have sworn unto the house of Eli; אִםאּיִתְכַּפֵּר עֲוֹן בֵּיתאּעֵלִי,” “if the iniquity of the house of Eli be purged.” Psalms 89:36, “I have sworn unto David by my holiness; אִםאּלְדָוִד באֲכַזֵּב,” “if I lie unto David.” So also Psalms 95:11; Psalms 132:2-3; Isaiah 14:24. And this kind of expression is retained by our apostle, Hebrews 3:2, “To whom I sware in my wrath, Εἰ εισελεύσονται εἰς τὴν κατάπαυσίν μου , “If they shall enter into my rest.” As also it is made use of by our Savior, Mark 8:12, ᾿Αμὴν λέγω ὑμῖν, Εἰ δοθήσεται τῇ γενεᾷ ταύτη σημεῖον, “Verily I say unto you, If a sign shall be given unto this generation.” There is herein a rhetorical ἀποσιώπησις, where something, for honor or reverence'sake, is restrained, silenced, and not uttered; as, ‘If it be so, then let me not be trusted, believed, or obeyed.'

[2.] For the nature of this oath of God, it consists in an express engagement of those holy properties whereby he is known to be God unto the accomplishment of what he promiseth or threateneth. By his being, his life, his holiness, his power, is he known to be God; and therefore by them is he said to swear, when they are all engaged unto the fulfilling of his word.

Fourthly, There is a reason added why God thus sware by himself. It was “because he had none greater whereby he might swear.” And this reason is built upon this maxim, that the nature of an oath consisteth in the invocation of a superior in whose power we are. For two things we design in that invocation of another:

1. A testimony to be given unto the truth we assert;

2. Vengeance or punishment of the contrary upon us. Wherefore we do ascribe two things unto him whom we invocate in an oath:

1. An absolute omnisciency, or infallible knowledge of the truth or falsehood of what we assert;

2. A sovereign power over us, whence we expect protection in case of right and truth, or punishment in case we deal falsely and treacherously. And this respect unto punishment is that alone which gives force and efficacy unto oaths among mankind. There is a principle ingrafted in the minds of men by nature, that God is the supreme rector, ruler, and judge of all men and their actions; as also, that the holiness of his nature, with his righteousness as a ruler and judge, doth require that evil and sin be punished in them who are under his government. Of his omnipotent power, also, to punish all sorts of transgressors, the highest,, greatest, and most exempt from human cognizance, there is an alike conception and presumption. According as the minds of men are actually influenced by these principles, so are their oaths valid and useful, and no otherwise. And therefore it hath been provided, that men of profligate lives, who manifest that they have no regard unto God nor his government of the world, should not be admitted to give testimony by oath. And if, instead of driving all sorts of persons, the worst, the vilest of men, on slight, or light, or no occasions, unto swearing, none might be in any case admitted thereunto but such as evidence in their conversations such a regard unto the divine rule and government of the world as is required to give the least credibility unto an oath, it would be much better with human society. And that inroad which atheism hath made on the world in these latter ages, hath weakened and brought in a laxation of all the nerves and bonds of human society. These things belong unto the nature of an oath amongst men, and without them it is nothing. But wherefore, then, is God said to swear, who, as the apostle speaks, can have no greater to swear by, no superior unto whom in swearing he should have respect? It is because, as to infinite omniscience, power, and righteousness, the things respected in an oath, God is that essentially in and unto himself which he is in a way of external government unto his creatures. Wherefore, when he will condescend to give us the utmost security and assurance of any thing which our nature is capable of antecedent unto actual enjoyment, in and by the express engagement of his holiness, veracity, and immutability, he is said to swear, or to confirm his word with his oath.

The end and use of this oath of God is so fully expressed, Hebrews 6:17, that I must thither refer the consideration of it.

Fifthly, The event of this promise-giving and oath of God, on the part of Abraham, is declared, Hebrews 6:15, “And so, after he had patiently endured, he obtained the promise.” Καὶ οὕτω, “and so;” ‘This was the way and manner of God's dealing with him; and this was the way, on the other side, how he carried it towards God.'And the manner of his deportment, or the way whereby he attained the end proposed, was μακροθυμήσας, “he patiently endured;” “after he had patiently endured,” or rather, “patiently enduring.”

The word hath been spoken unto before. Μακρόθυμος , אַפַּיִם “longanimus,” “lentus,” “tardus ad inum;” one that is not quickly provoked, not easily excited unto anger, hasty resolutions, or any distempered passion of mind. And sundry things are intimated in this word:

1. That Abraham was exposed to trials and temptations about the truth and accomplishment of this promise. If there be not difficulties, provocations, and delays in a business, it cannot be known whether a man be μακρόθυμος or no, he hath no occasion to exercise this longanimity.

2. That he was not discomposed or exasperated by them, so as to wax weary, or to fall off from a dependence on God. The apostle explains fully the meaning of this word, Romans 4:18-21:

“Against hope he believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be. And being not weak in faith, he considered not his own body now dead, when he was about aft hundred years old, neither yet the deadness of Sarah's womb: he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God; and being fully persuaded that what he had promised he was able also to perform.”

Continuing in a way of believing, as trusting to the veracity and power of God against all difficulties and oppositions, was his μακροθυμία, or “patient endurance.”

3. That he abode a long season in this state and condition, waiting on God and trusting unto his power. It is not a thing quickly tried, whether a man be μακρόθυμος , one that will “patiently endure,” or no. It is not from his deportment under one or two trials that a man can be so denominated. The whole space of time from his first call to the day of his death, which was just a hundred years, is here included. Wherefore this word expresseth the life and spirit of that faith of Abraham which is here proposed to the Hebrews as their example. The end of the whole was, that ἐπέτυχε τῆς ἐπαγγελίας , “compos factus est promissionis,” “obtinuit promissionem;” “he obtained” or “enjoyed the promise.” Sundry expositors refer this obtaining of the promise to the birth of Isaac, a son by Sarah, which he so long waited for, and at length enjoyed; for this was the principal hinge whereon all other privileges of the promise did depend. But Isaac was upwards of twenty years old at that time, when the promise which the apostle had respect unto was confirmed by the oath of God. It cannot therefore be that his birth should be the thing promised. Besides, he twice informs us, Hebrews 11:13; Hebrews 11:39, that the ancient patriarchs, among whom he reckoneth Abraham as one, “received not the promises.” That which he there intends is their full accomplishment, in the actual exhibition of the promised Seed. It is not, therefore, a full, actual enjoyment of the thing promised that is here intended; as it would be, if it respected only the birth of Isaac. Wherefore Abraham's obtaining the promise, Was no more but his enjoyment of the mercy, benefit, and privilege of it, in every state and condition, whereof in that state and condition he was capable.

If, therefore, we take a view of the promise as it was before explained, we shall see evidently how Abraham obtained it; that is, how it was every way made good unto him, according as the nature of the thing itself would bear. For as unto his own personal blessing, whether in things typical or spiritual, he obtained or enjoyed it. As things were disposed in the type, he was blessed and multiplied, in that increase of goods and children which God gave unto him. Spiritually, he was justified in his own person, and therein actually enjoyed all the mercy and grace which by the promised Seed, when actually exhibited, we can be made partakers of. He who is freely justified in Christ, and therewithal made partaker of adoption and sanctification, may well be said to have obtained the promise. And hereon dependeth eternal glory also, which our apostle testifieth that Abraham obtained. For that part of the promise, that he should be the “heir of the world, and the father of all that believe,” it could not be actually accomplished in his own days; wherefore therein he obtained the promise, in the assurance he had of it, with the comfort and honor which depended thereon. As a pledge of all these things, he saw the posterity of Isaac, in whom they were all to be fulfilled. Some things, therefore, there were in the promises which could not be actually accomplished in his days; such were the birth of the blessing Seed, the numerousness and prosperity of his children according to the flesh, the coming in of a multitude of nations to be his children by faith. These things he obtained, in that assurance and comfortable prospect which he had of them through believing. They were infallibly and unchangeably made sure unto him, and had their accomplishment in their proper season, Isaiah 60:22. And we may observe, that,

Obs. 5. Whatever difficulty and opposition may lie in the way, patient endurance in faith and obedience will infallibly bring us unto the full enjoyment of the promises.

Obs. 6. Faith gives such an interest unto believers in all the promises of God, as that they obtain even those promises, that is, the benefit and comfort of them, whose actual accomplishment in this world they do not behold.

Hebrews 6:16. “For men verily swear by the greater; and an oath for confirmation is to them an end of all strife.”

Sixthly, The apostle in these words confirms one part of his intention, the stability of a divine promise confirmed with an oath, by a general maxim concerning the nature and use of an oath among men; and withal makes a transition into the second part of his discourse, or the application of the whole unto the use of them that believe. And therefore sundry things, an observation whereof will give us the sense and explication of them, are to be considered; as,

1. The reason why God, in his gracious condescension unto our infirmities, is pleased to confirm his promise with an oath, is introduced by the particle γάρ, “for;” which gives an account of what was spoken, verse 13. And the reason intended consists herein, that by the light of nature, witnessed unto by the common consent and usage of mankind, the ultimate, supreme, and most satisfactory way of giving assurance unto, or confirming what is spoken or promised, is by an oath. And the apostle argueth not merely from what men do by common consent as it were among themselves, but from what the law and order of all things, in subjection unto God, doth require. For whereas men do or ought to acknowledge his supreme rule and government over all, when their own rights and concerns cannot be determined and peaceably fixed by reason, or testimony, or any other instrument whereof they have the use, it is necessary that an appeal be made unto God for his interposition; wherein all must acquiesce. This, therefore, being amongst men the highest assurance and ultimate determination of their thoughts, the holy God, intending the like assurance in spiritual things, confirms his promise by his oath, that we may know, from what we center in as to our own occasions, that there can be no accession of security made thereunto.

2. There is in the words the internal manner and form of swearing amongst men; “they swear by a greater,” a nature above them, superior unto them, in whose power and at whose disposal they are; which hath been spoken unto.

3. The use of an oath among men is declared; and therein the subject- matter of it, or what is the occasion and subject which it respects. And this is ἀντιλογία ; which we have rendered “strife,” “contradiction” between two or more. When one party avers one thing, and another another, and no evidence ariseth from the matter controverted about, nor any of its circumstances, there must of necessity be amongst them ἀντιλογία ἀπείρατος, an “endless strife,” and mutual contradiction; which would quickly bring all things to violence and confusion. For if, in matters of great concernment and especial interest, one man positively asserts one thing, and another another, and no evidence arise from circumstances to state aright the matter in difference, it must come to force and war, if there be no other way of bringing all parties unto an acquiescency: for he who hath peremptorily asserted his right, will not afterwards voluntarily forego it; not only because of the loss of his just claim, as he apprehends, but also of his reputation, in making an unjust claim thereunto. In such cases an oath is necessary unto the government and peace of mankind, as without which strifes must be perpetuated, or ended by force and violence. This the apostle respects when he saith, “An oath amongst men is an end of strife.” There is therefore required, unto a lawful oath,

(1.) A just occasion, or a strife amongst men otherwise undeterminable.

(2.) A lawful rule, or government with power to propose and to judge about the difference on the evidence thereof; or a mutual consent of persons concerned.

(3.) A solemn invocation of God, as the supreme governor of the world, for the interposition of his omniscience and power, to supply the defects and weaknesses that are in the rules and rulers of human society.

4. This brings in the end of an oath among men; and that is, to be πέρας ἀντιλογίας, that is, to put bounds and limits to the contentions and mutual contradictions of men about right and truth not otherwise determinable, to make an end of their strife.

5. The way whereby this is done, is by interposing the oath εἰς βεβαίωσιν,: for the “avowing of the truth,” rendering it firm and stable in the minds of men which did before fluctuate about it.

If this be the nature, use, and end of an oath amongst men; if, under the conduct of natural light, they thus issue all their differences, and acquiesce therein; certainly the oath of God, wherewith his promise is confirmed, must of necessity be the most effectual means to issue all differences between him and believers, and to establish their souls in the faith of his promises, against all oppositions, difficulties, and temptations whatever, as the apostle manifests in the next verses.

As these words are applied unto, or used to illustrate the state of things between God and our souls, we may observe from them,

Obs. 7. That there is, as we are in a state of nature, a strife and difference between God and us.

Obs. 8. The promises of God are gracious proposals of the only way and means for the ending of that strife.

Obs. 9. The oath of God, interposed for the confirmation of these promises, is every way sufficient to secure believers against all objections and temptations, in all straits and trials about peace with God through Jesus Christ.

But there is that in the words, absolutely considered, which requires our further inquiry into, and confirmation of the truth therein. There is an assertion in them, that “men use to swear by the greater,” and thereby put an end unto strife and contentions between them. But it may yet be inquired, whether this respect matter of fact only, and declare what is the common usage among men; or whether it respect right also, and so expresseth an approbation of what they do; and moreover, whether, upon a supposition of such an approbation, this be to be extended to Christians, so that their swearing in the cases supposed be also approved. This being that which I affirm, with its due limitation, I shall premise some things unto the understanding of it, and then confirm its truth. An oath in the Hebrew is called שְׁבוּעָה; and there are two things observable about it: that the verb, “to swear,” is never used but in Niphal, a passive conjugation, נִשְׁבַּע. And as some think this doth intimate that we should be passive in swearing, that is, not do it unless called, at least from circumstances compelled thereunto; so moreover it doth, that he who swears hath taken a burden on himself, or binds himself to the matter of his oath. And it is derived from שֶׁבַע, which signifies “seven;” because, as some think, an oath ought to be before many witnesses. But seven being the sacred, complete, or perfect number, the name of an oath may be derived from it because it is appointed to put a present end unto differences. The Greek calls it ὅρκος; most probably from εἵργειν, as it signifies “to bind” or “strengthen,” for by an oath a man takes a bond on his soul and conscience that cannot be loosed ordinarily. And the Latin words, “juro” and “jusjurandum,” are plainly derived from “jus;” that is, “right and law.” It is an assertion for the confirmation of that which is right; and therefore loseth its nature, and becometh a mere profanation, when it is used in any other case but the confirmation of what is just and right.

And the nature of an oath consists in a solemn confirmation of what we affirm or deny, by a religious invocation of the name of God, as one that knoweth and owneth the truth which we affirm. As far as God is thus invocated in an oath, it is part of his worship, both as required by him and as ascribing glory to him; for when a man is admitted unto an oath, he is as it were so far discharged from an earthly tribunal, and by common consent betakes himself to God, as the sole judge in the case. By what particular expression this appeal unto God and invocation of him is made, is not absolutely necessary unto the nature of an oath to determine. It sufficeth that such expressions be used as are approved and received signs of such an invocation and appeal among them that are concerned in the oath: only it must be observed, that these signs themselves are natural, and not religious, unless they are approved of God himself. Where any thing pretends to be of that nature, the authority of it is diligently to be examined. And therefore that custom which is in use amongst ourselves, of laying the hand on the Book in swearing, and afterwards kissing of it, if it be any more but an outward sign which custom and common consent have authorized to signify the real taking of an oath, is not to be allowed. But in that sense, though it seems very inconvenient, it may be used until somewhat more proper and suited unto the nature of the duty may be agreed upon; which the Scripture would easily suggest unto any who had a mind to learn.

The necessary qualifications of a lawful and a solemn oath are so expressed by the prophet as nothing needs to be added to them, nothing can be taken from them: Jeremiah 4:2, “Thou shalt swear, The LORD liveth,” (that is, interpose the name of the living God when thou swearest,) “in truth, in judgment, and in righteousness.”

1. Truth is required in it, in opposition unto falsehood and guile. Where this is otherwise, God is called to be a witness unto a lie: which is to deny his being; for he whom we serve is the God of truth, yea, truth itself essentially.

2. It must be in judgment also that we swear; not lightly, not rashly, not without a just cause, that which is so in itself, and which appears unto us so to be; or, by “judgment,” the contest itself, unto whose determination an oath is interposed, may be intended: ‘Thou shalt swear in such a case only as wherein something of weight comes to be determined in judgment.' Without this qualification, swearing is accompanied with irreverence and contempt of God, as though his name were to be invocated on every slight and common occasion.

3. In righteousness we must also swear; which respects the matter and end of the oath, namely, that it be right and equity which we intend to confirm; or else we avouch God as giving countenance unto our wickedness and injustice.

These things being premised, I do affirm, that where matters are in strife or controversy among men, the peace and tranquillity of human society, in general or particular, depending on the right determination of them, it is lawful for a Christian, or a believer, being lawfully called, to confirm the truth which he knows by the interposition or invocation of the name of God in an oath, with this design, to put an end unto strife. For our apostle in this place doth not only urge the common usage of mankind, but he layeth down a certain maxim and principle of the law of nature, whose exercise was to be approved amongst all. And if the practice hereof had not been lawful unto them unto whom he wrote, that is, Christians who obeyed the gospel, he had exceedingly weakened all that he had designed from his discourse concerning the oath of God, by shutting it up with this instance, which could be of no force unto them, because in that which was unlawful for them to practice, or to have an experience of its efficacy. Wherefore I shall manifest these two things:

1. That a solemn oath is a part of the natural worship of God, which the light of nature leads unto; and is not only lawful, but in some cases a necessary duty unto Christians, and positively approved by God in his word.

2. That there is nothing in the Gospel that doth contradict or control this light of nature and divine institution, but there is that whereby they are confirmed:

1. For the first, we have,

(1.) The example of God himself, who, as we have seen, is said sundry times to swear, and whose oath is of signal, use unto our faith and obedience. Now, if men had not had a sense and understanding of the nature, lawfulness, and obligation from the light of nature, of an oath, this would have been of no use nor signification unto them. It is true, that God did expressly institute the rite and use of swearing in judgment among his people at the giving of the law, and gave directions about the causes, manner, and form of an oath, Deuteronomy 6:13; Deuteronomy 10:20; Exodus 22:8-11; from thence the use of an oath, and consequentially of the oath of God, might be known. But the most solemn swearing of God was before the law, as in that instance which our apostle insists upon of his oath unto Abraham. The nature and force hereof could no otherwise be discovered but by the light of nature, wherein God further enlightened and instructed men by his own example.

(2.) In compliance herewith, holy men, and such as walked with God before the giving of the law, did solemnly swear when occasion did require it, and they were lawfully called. So Abraham sware to Abimelech, Genesis 21:22-24; and gave an oath unto his servant, Genesis 24:3; Genesis 24:9. So Jacob sware with Laban, Genesis 31:53. And Joseph sware unto his father, Genesis 47:31. And these had no respect unto any legal institution, so that their practice should be thought to be reproved in those passages of the Gospel which shall be mentioned afterwards.

(3.) That oaths were in use and approved under the law and administration thereof, is not to be denied; and they are commended who did solemnly practice according to the command, Isaiah 65:16; Psalms 63:11: which of itself doth sufficiently evidence that there is no evil in the nature of it; for God did never permit, much less approve, any thing of that kind. And those who judge an oath to be unlawful under the new testament, do suppose that the Lord Christ hath taken away the principal instrument of human society, the great means of preserving peace, tranquillity and right, though in its own nature good and every way suited to the nature of God and man.

2. There is in the New Testament nothing against this practice, yea, there is much to confirm it; although, considering the foundations whereon it is built, it is sufficient that there is not any thing in the Gospel contrary unto it as it was a positive institution, nor can there be any thing in the Gospel contrary unto it as it is a dictate of the light of nature. But,

(1.) That prophecy, Isaiah 45:23, doth belong and is expressly applied unto believers under the new testament: “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.” See Romans 14:11. This hath respect unto what God had of old prescribed, Deuteronomy 6:13, “Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name.” ‘This now,'saith the prophet, ‘shall in the days of the gospel be observed throughout the world;'which it could not be in case it were not lawful for Christians in any case to swear by that holy name. And that, in like manner, is a promise concerning the calling and conversion of the Gentiles under the new testament, Jeremiah 12:16:

“And it shall come to pass, if they will diligently learn the ways of my people, to swear by my name, The LORD liveth, (as they caused my people to swear by Baal;) then shall they be built in the midst of my people.”

Now this can be no direction, no encouragement unto the converts of the Gentiles, if it be not lawful for them so to swear, if it be not their duty when lawfully called thereunto. Yea, if God promiseth that they shall swear by his name, and the gospel should forbid them so to do, where should they find rest and assurance unto their obedience?

(2.) The apostle Paul doth solemnly swear unto the truth of his own affirmations concerning himself, and his sincerity in them, Romans 9:1; 2 Corinthians 1:23. It was not concerning any doctrines he taught that he did swear. They needed no confirmation by his oath, as deriving all their authority and assurance from divine revelation. But it was concerning his own heart and purpose, whereof there might be much doubt and hesitation, yea, presumption contrary to the truth; when yet it was of great concernment to the church to have them truly known and stated. And in this case he confirms his assertion by an oath; which wholly takes off all pretense of a general rule that an oath is unlawful under the new testament, with those who will not make the apostle a transgressor.

(3.) Had an oath been unlawful under the new testament, God would not have continued the use of it in any kind, lest Christians should thereby be drawn to act against the rule and his command. But this he did in that of the angel who “lifted up his hand unto heaven, and sware by him who liveth for ever and ever,” Revelation 10:5-6. To give a great and an approved example of that which in no case we may imitate, doth not become the wisdom of God, and his care towards his church.

Add unto all these considerations the express approbation given in this place by our apostle unto the practice of solemn swearing among men, to confirm the truth and to put an end unto strife, and the lawfulness of an oath will be found sufficiently confirmed in the New Testament as well as the Old.

There are two places in the New Testament which are usually pleaded in opposition unto this liberty and duty. The first is in the words of our Savior, Matthew 5:33-37, “Ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all; neither by heaven, for it is God's throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black:

but let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil:” And unto these words of our Savior the apostle James hath respect, James 5:12,

“But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea, and your nay, nay; lest ye fall into condemnation.”

Ans. It is evident that this place of James is derived from, and hath respect unto the words of our Savior; it being an express inculcation of his precept and direction, on the same reason. The same answer, therefore, will serve both places; which will not be difficult, from the observation of the reasons and circumstances of our Savior's discourse. And to this end we may observe,

[1.] That all things prohibited by our Savior, in that sermon to the Jews, were in themselves, and by virtue of the law of God, antecedently unlawful. Only, whereas the Pharisees, by their traditions and false interpretations of the Scripture, in a compliance with their own wickedness and covetousness, had persuaded the body of the church, and brought them into the practice of much lewdness and many sins; and by their ignorance of the true spiritual nature of the law, had led men unto an indulgence unto their internal lusts and corruptions, so they brake not forth into open practice; our Savior rends the veil of their hypocrisy, discovers the corruption of their traditions and interpretations of the law, declares the true nature of sin, and in sundry instances shows how and wherein, by these false glosses, the body of the people had been drawn into soul- ruining sins: whereby he “restored the law,” as the Jews speak, “unto its pristine crown.” Let any one of the particulars mentioned by our Savior be considered, and it will be found that it was before unlawful in itself, or declared so in the positive law of God. Was it not evil, to be “angry with a brother without a cause,” and to call him “raca,” and “fool?” verse 22. Was it not so, to “look on a woman to lust after her?” or were such unclean desires ever innocent? That, therefore, which is here prohibited by our Savior, “Swear not at all,” was somewhat that was even then unlawful, but practiced on the false glosses of the Pharisees upon the law. Now this was not solemn swearing, in judgment and righteousness, which we have proved before not only to have been lawful, but appointed expressly by God himself.

[2.] Our Savior expressly limiteth his precept unto our communication, “Let your communication be, Yea, yea; Nay, nay,” verse 37. There was then amongst men, and that countenanced by the Pharisees, a cursed way of mixing oaths with men's ordinary communication. This blasphemous wickedness, as it was a direct violation of the third commandment, so it was frequently rebuked by the prophets. But, as other public sins, it grew and increased among the people, until their corrupt leaders, in compliance with them, began to distinguish what oaths in common communication were]awful and what were unlawful, what were obligatory and what were not. To eradicate this cursed practice, our Savior gives this general prohibition unto all that would be his disciples, “Swear not at all,” that is, in communication; which is the first design of the third commandment. And as there is nothing which more openly proclaims a contempt of Christ and his authority, among many who would be esteemed Christians, than their ordinary, customary swearing and cursing by the name of God, and other hellish imprecations which they have invented, in their daily communication; so possibly the observation of the greatness of that evil, its extent and incurableness, hath cast some on the other extreme. But it is no property of a wise man, by avoiding one extreme, to run into another.

[3.] The direction and precept of our Savior is given in direct opposition unto the corrupt glosses and interpretations of the law, introduced by tradition, and made authentic by the authority of the Pharisees. This is evident from the express antithesis in the words, “Ye have heard that it hath been said by them of old time:......but I say unto you.” Now these were two.

1st . That there was no evil in an oath at any time, but only in swearing falsely. This they gathered (as they fathered their most absurd apprehensions on some pretext of Scripture) from Leviticus 19:12,

“Ye shall not swear by my name falsely, neither shalt thou profane the name of thy God.”

From hence they concluded that God's name was not profaned in swearing, unless a man sware falsely; that is, forsware himself. And this also they restrained principally unto promises by oaths, or vows to be performed unto God; which turned to their advantage, who had the disposal of things sacred and devoted. This they judged to comprise the whole of the prohibition in the third commandment: but most falsely, and unto the hazard of the souls of men; for not only the using or interposition of the name of God in a false matter, which is perjury, but also the using of it “in vain,” that is, without just cause, or reason, or call, lightly and vainly, is expressly forbidden. Herein our Savior interposeth his divine interpretation, and, in opposition unto the corrupt exposition of the Pharisees, declares that not only false swearing by the name of God, in judgment or otherwise, is forbidden in the command, but also that vain interposition of the name of God in our “communication” is utterly prohibited. And it is hence evident unto me, that no man ought voluntarily to take an oath, unless the matter in controversy be undeterminable without it, and the authority be lawful that requires it.

2dly . Aiming to comply with the lusts and corruptions of men (as the great artifice of all false teachers consists in the accommodation of doctrines to the blindness and prevalent sins of men), they had found out a way how they might swear, and swear on, without the guilt of perjury, did they swear never so falsely. And this was, not to swear by the name of God himself, which if they did, and sware falsely, they were perjured, but by the heavens, or by the earth, or Jerusalem, or the temple, or the altar, or their own heads; for such kind of oaths and execrations were then, as also now, in use in the ordinary communication of men. But herein also the filthy hypocrites had a farther reach, and had insinuated another pestilent opinion into the minds of men, tending to their own advantage. For they had instructed them, that they might freely swear by the temple, but not by the gold of it; and by the altar, but not by the gift that was upon it, Matthew 23:16-19. For from the gold offered in the temple, and the gift brought unto the altar, did advantage arise unto these covetous hypocrites; who would therefore beget a greater veneration in the minds of men towards them than to the express institutions of God themselves. In opposition unto this corruption, our Savior declares that in all these things there is a tacit respect unto God himself; and that his name is no less profaned in them than if it were expressly made use of. These are the things alone which our Savior intendeth in this prohibition; namely, the interposition of the name of God in our ordinary communication, without cause, call, warrant, or authority, when no necessity requireth us thereunto, where there is no strife otherwise not to be determined, or which by consent is to be so ended; and the usage of the names of creatures, sacred or common, in our oaths, without mentioning of the name of God. And there are two rules, in the interpretation of the Scripture, which we must in such cases always carry along with us:

[1.] ‘That universal affirmations and negations are not always to be universally understood, but are to be limited by their occasions, circumstances, and subject-matter treated of.'So, where our apostle affirms that he “became all things unto all men,” if you restrain not the assertion unto things indifferent, false conclusions may be drawn from it, and of evil consequence. So is the prohibition of our Savior here to be limited unto rash and temerarious swearing, or it would be contrary to the light of nature, the appointment of God, and the good of human society.

[2.] It is a rule also of use in the interpretation of the Scripture, ‘That where any thing is prohibited in one place, and allowed in another, that not the thing itself absolutely considered is spoken unto, but the different modes, causes, ends, and reasons of it, are intended.'So here, in one place swearing is forbidden, in others it is allowed, and examples thereof are proposed unto us: wherefore it cannot be swearing absolutely, that is intended in either place; but rash, causeless swearing is condemned in one, and swearing in weighty causes, for just ends, with the properties of an oath before insisted on, is recommended and approved in the other. I shall shut up the discourse with three corollaries from it:

Obs. 10. That the custom of using oaths, swearing, cursing, or imprecation, in common communication, is not only an open transgression of the third commandment, which God hath threatened to revenge, but it is a practical renunciation also of all the authority of Jesus Christ, who hath so expressly interdicted it.

Obs. 11. Whereas swearing by the name of God, in truth, righteousness, and judgment, is an ordinance of God for the end of strife amongst men; perjury is justly reckoned among the worst and highest of sins, and is that which reflects the greatest dishonor on God, and tendeth to the ruin of human society.

Obs. 12. Readiness in some to swear on slight occasions, and the ordinary impositions of oaths on all sorts of persons, without a due consideration on either hand of the nature, ends, and properties of lawful swearing, are evils greatly to be lamented, and in God's good time among Christians will be reformed.