Wherein God, meaning more abundantly to shew to the heirs of the promise the immutability of his counsel, interposed an oath:

“God, however, ought to have been believed even without an oath: "wherein" (he says) "God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it by an oath." In these words he comprehends also the believers, and therefore mentions this "promise" which was made to us in common with them. "He mediated" (he says) "by an oath." Here again he says that the Son was mediator between men and God.”

“Above, the Apostle showed the reason why he was confident concerning these things, and this was on account of the good things they had done; here he shows the same thing from the promise made to the fathers. Hence concerning this he does two things. For first he sets forth the promise; second he assigns the reason for what has been said, at the place, "For men." Concerning the first he does three things. For first he shows to whom the promise was made; second he shows that the manner of the promise is fitting, at the place, "since no one," etc.; third, the effect of the promise, at the place, "and so, with long patience." The promise was made to Abraham. Gal. 3:16: "To Abraham were the promises made," et cetera. And the reason for this is that through faith we cling to God, and therefore through faith we obtain the promises. For the first example of faith was in Abraham, and this because he was the first to withdraw from the company of unbelievers. Gen. 12:1: "Go forth from your land," et cetera. Second, because he was the first to believe something that was above nature. Rom. 4:18: "Who against hope believed in hope." Hence Gen. 15:6: "Abraham believed God, and it was reputed to him unto justice." For he was the first to receive the seal of faith, namely circumcision, Rom. 4:11. The manner of the promise concerns two things: first, as to the oath interposed; second, as to the words of the promise, at the place, "unless blessing I shall bless you," et cetera. He says therefore: God, wishing to show his promise firm and stable, because he had no one greater than himself by whom he might swear — Ps. 112:4: "The Lord is high above all nations," etc. — swore by himself. Gen. 22:16: "By myself have I sworn, says the Lord," et cetera. In this you have an example that an oath is not of itself unlawful, because Scripture attributes nothing to God which is in itself a sin. For Scripture intends to order us and lead us to God. Eph. 5:1: "Be imitators of God as children," et cetera. Yet the frequency of swearing is forbidden. Ecclus. 23:9: "Let not your mouth be accustomed to swearing," et cetera. Likewise an oath in vain. Ex. 20:7: "You shall not take the name of your God in vain." Accordingly, when he says, "unless blessing," etc., he shows the manner of the promise; as if to say: let me not be believed, unless I bless you, so that the manner of swearing is, as it were, by execution. Now he says "blessing," which pertains to the conferring of goods. For the blessing of the Lord makes rich, as is said in Prov. 10:22. And "multiplying I shall multiply you," which also pertains to the numerousness of offspring. And both were promised to Abraham, as is clear from Gen. 14 and 25. Now he doubles the word, saying "blessing I shall bless," to designate temporal and spiritual goods, and the continuity of the blessing. Or, "blessing I shall bless" refers to the multitude of holy offspring, which in Gen. 15:5 is designated by the stars of heaven, where it is said, "Look up to heaven, and number the stars, if you can," et cetera. And "multiplying I shall multiply" refers to the numerousness of the evil and perverse offspring, which in the same place, namely chapter 22, is designated by the sand of the sea. The word "multitude" is also doubled, which is on account of the numerousness of the good or evil offspring; or on account of the continuity of the multitude. Or, "I shall bless" refers to the goods of grace, and "I shall multiply" to the goods of glory. Ps. 30:19: "How great is the multitude of your sweetness, O Lord," et cetera. The effect of the promise was that, bearing with long patience, he obtained the promise. Long patience consists not only in doing something great, but also in waiting for a long time. Now Abraham had the promise, and yet he never possessed a foot's pace of ground, as is said in Acts 7:5. And even into old age he did not receive offspring, and yet he did not fall from hope. James 5:10: "Take as an example, my brothers, the prophets of evil outcome, and of long patience, and of labor, and of patience," et cetera. Is. 51:2: "Look unto Abraham your father," et cetera. Then, when he says, "for men swear by one greater than themselves," he sets forth the reason for what has been said, and concerning this he does three things. For first he sets forth human custom; second he assigns the reason for the custom, at the place, "wherein more abundantly"; third he adds the fruit of the reasoning, at the place, "that by two immutable things." Now human custom is set forth as twofold: one as to that by which one swears; the other as to the effect of the oath, at the place, "and of all controversy." Now that by which one swears is something greater, and this reasonably. For to swear is nothing other than to confirm what is doubtful. Therefore, just as in the sciences nothing is confirmed except through that which is more known, so, because nothing is more certain among men than God, it is by him, as by what is greater and more certain, that one swears. But on the contrary: sometimes one swears by the Son, who is lesser, as when it is said, "by Christ." And sometimes by a creature, as Joseph swore by the health of Pharaoh, Gen. 42:15. I answer. It must be said that there is a twofold manner of swearing by God: in one way, by simple attestation, as when it is said absolutely, "By God it is so," as if to say: God is my witness that it is so, as I say. Rom. 1:9: "God is my witness, whom I serve in my spirit." And sometimes by execration, which happens when something is bound over to the vengeance of God, if it be not so — for instance one's head, or soul, or something of this kind — as the Apostle swore. 2 Cor. 1:23: "I call God to witness upon my soul," as if to say: I bind over my soul for this testimony, for which I take up the very name of God. And this is most weighty. Now one swears by a creature not insofar as it is such a creature, but insofar as some token of divine power shines forth in it. For since all power is from God, Rom. 13:1, insofar as someone exercises power over some multitude: if one swears by him, one swears by God, whose power shines forth in him. And thus Joseph swore by the health of Pharaoh. This, then, is what he means when he says, "Men swear by one greater than themselves." Now it must be known that those who have already perjured themselves are to be excluded from an oath, because the greatest reverence must be shown to an oath, and from their past deeds it is presumed that they will not show the reverence due to an oath. Likewise, children before the years of puberty are not to be compelled to it, because they do not yet have the perfect use of reason by which they might know how to show the reverence due to an oath. Likewise persons of great dignity, because an oath is required from those concerning whose word or deed there is doubt; and it derogates from men of great authority that the truth of what they say should be doubted. Hence also in the Decretals, question 2, chapter 4, it is said that a priest ought not to swear for a slight cause. Now the causes for which it is lawful to swear are these: for the confirming of peace, as Laban swore, Gen. 31:44 and following; second, for the preserving of one's reputation; third, for keeping fidelity, as vassals swear to their lords; fourth, for fulfilling obedience, if something honorable is commanded by a superior; fifth, for making security; sixth, for attesting the truth. Thus the Apostle swore, Rom. 1:9: "God is my witness," et cetera. Then, when he says, "and of all controversy," etc., he sets forth the effect of the oath, which consists in this: that through an oath every controversy is ended. For just as in the sciences, when the analysis is resolved back to the first demonstrable principles, one comes to rest, so it has been introduced by divine law that when one arrives at the first truth there is a standing point, which happens when that truth itself is called to witness. Ex. 22:8: "He shall be brought to the gods, and shall swear," and thus every question and controversy is put to rest. Then, when he says, "wherein more abundantly," he sets forth the reason why God wished to swear, namely, to show the firmness of his promise. Hence he says "wherein," that is, by that very fact God interposed an oath, wishing more abundantly to show, et cetera. For it was abundant that he promised, but it was more abundant that he swore. Wishing, I say, to show to the heirs the promise, that is, of the thing promised. Rom. 9:8: "They who are the children of the promise are counted for the seed." To show, I say, the immutability. It must be known that in those things which proceed from God, two things are to be considered: namely, the process itself of things, and the counsel of God from which such a process is caused. The counsel of God is altogether immutable. Is. 46:10: "My counsel shall stand, and all my will shall be done." But the disposition is indeed mutable. For the Lord sometimes pronounces something according to what the order and process of things demands, as is clear, Is. 31: "Set your house in order, for you shall die, and not live." For he had the course of his illness, from which he would die. And likewise Jonah 3:4: "Yet forty days, and Nineveh shall be destroyed," because it had deserved its own destruction. Jer. 18:7-8: "I will suddenly speak against a nation, and against a kingdom, to root it up, and to pull it down, and to destroy it. If that nation shall repent of its evil, which I have spoken against it, I also will repent of the evil that I had thought to do to it." And then the prophecy is one of threat. But sometimes something is pronounced insofar as it regards the eternal counsel of God, and concerning this God never repents, nor does he withdraw it. 1 Kings 15:29: "The triumpher in Israel will not spare, and will not be bent by repentance." Yet it must be known that whenever the Lord promises something under oath, it is a prophecy of predestination, which is disclosive of the divine counsel; and this promise is utterly immutable. Then, when he says, "that by two things," etc., he shows the fruit of the promise: and first he shows what that fruit is; second, who obtains this fruit, at the place, "which as an anchor." Now the fruit is that our hope should be certain: hence he says, "that we may have" a most strong, that is, most firm, comfort of hope, through two immutable things, in which it is impossible to lie — namely, through God, who promises, who does not lie, Num. 23:19: "God is not as the son of man, that he should lie," and through the oath, in which there is a greater confirmation of the truth. Now it must be known that just as sensible delight is from sense experience, and memory is of the past, so hope is of the future. 1 Mach. 2:61: "All that hope in him shall not be weakened." Is. 40:31: "They that hope in the Lord shall renew their strength, they shall take wings as eagles, they shall run and not labor," et cetera. "That we may have," I say, we who flee from evils, namely of the world, and from the assault of the enemy, so as to hold fast the hope set before us. Ps. 89:1: "Lord, you have been our refuge." Prov. 18:10: "The name of the Lord is a most strong tower; the just runs to it, and shall be exalted." Then, when he says, "which as an anchor," he shows that the faithful obtain this promise, and he makes use of a certain likeness. For he compares hope to an anchor, which, just as it holds a ship immovable at sea, so hope firms the soul in God in this world, which is, as it were, a certain sea. Ps. 103:25: "This sea, great and wide of hand." Yet this anchor must be secure, so that it does not fail. Hence it is made of iron. 2 Tim. 1:12: "For I know whom I have believed, and I am certain," et cetera. Likewise it must be firm, so that it is not quickly removed from the ship: thus a man must be bound to this hope, just as an anchor is bound to a ship. But there is a difference between an anchor and hope, because an anchor is fixed in the depth below; but hope is fixed on high, namely in God. For nothing in the present life is firm, where the soul could be made firm and rest. Hence Gen. 8:9 says that the dove did not find where its foot might rest. And therefore he says that it must go in as far as the inner side of the veil. For by the "holy places," which were in the tabernacle, the Apostle understands the present state of the Church; but by the "holy of holies," which was distinguished from the holy places by the veil, he understands the state of future glory. In that, therefore, he wishes the anchor of our hope to be fixed, which is now veiled from our eyes. Is. 64:4: "Eye has not seen, O God, besides you, what you have prepared for them that wait for you." Ps. 30:19: "How great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you." This anchor our forerunner has fixed there, who has entered there. Hence Jn. 14:2: "I go to prepare a place for you." Micah 2:13: "He ascended, opening the way to them." And therefore he says that he, as a forerunner, entered for us into the inner side of the veil, and there fixed our hope, as is said in the collect, on the vigil, and on the day of the Ascension. Yet because it was not lawful to enter within the veil except for the high priest alone, Lev. 16:2, therefore he says that Jesus, who entered for us, was made a high priest forever according to the order of Melchizedek. Behold how elegantly the Apostle returns to his purpose. For he had begun to speak of the priesthood, and yet had digressed a great deal; but now he returns to it, as is clear.”

“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 Tit 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; Jos 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.”

“The heirs of promise - All the believing posterity of Abraham, and the nations of the earth or Gentiles in general. The immutability of his counsel - His unchangeable purpose, to call the Gentiles to salvation by Jesus Christ; to justify every penitent by faith; to accept faith in Christ for justification in place of personal righteousness; and finally to bring every persevering believer, whether Jew or Gentile, to eternal glory.”

“Wherein--that is, Which being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oath: the "TWO immutable things" (Heb 6:18). willing . . . counsel--Greek, "willing . . . will"; words akin. Expressing the utmost benignity [BENGEL]. more abundantly--than had He not sworn. His word would have been amply enough; but, to make assurance doubly sure, He "interposed with an oath" (so the Greek). Literally, He acted as Mediator, coming between Himself and us; as if He were less, while He swears, than Himself by whom He swears (for the less among men usually swear by the greater). Dost thou not yet believe, thou that hearest the promise? [BENGEL]. heirs of promise--not only Abraham's literal, but also his spiritual, seed (Gal 3:29).”