Romans 4:19-22 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old… I. WHAT IS IT TO STAGGER AT THE PROMISE? The word "staggered" is properly to make use of our own judgment and reason, in discerning of things, of what sort they be (1 Corinthians 11:29). In the sense wherein it is here used (as also Matthew 21:21). It holds out a self-consultation and dispute, concerning those contrary things that are proposed to us (so also Acts 10:20). To stagger then at the promise is to take into consideration the promise, and all the difficulties that lie in the way of its accomplishment, and so to dispute it, as not fully to cast it off, nor fully to close with it. E.g., the soul considers the promise of free grace in the blood of Jesus, weighs those considerations which might lead the heart to rest firmly upon it; but considers his own unworthiness, etc., which, as he supposes, staves off the efficacy of the promise. If he add a grain of faith, the scale turns on the side of the promise; the like quantity of unbelief makes it turn upon him; and what to do he knows not: let go the promise he cannot, take fast hold he dares not, but wavers to and fro. Thus the soul comes to be like Paul (Philippians 1:23), or as David (2 Samuel 24:14). He sees, in a steadfast closing with the promise, presumption; on the other hand, destruction; arguments arise on both sides, he knows not how to determine them, and so hanging in suspense, he staggers. Like a man meeting with two paths, that promise both fairly, and knows not which is his proper way, guesses and guesses, and at length sits down until someone comes that can give direction. The soul very frequently in this hesitation refuses to go one step forward till God come mightily and lead out the spirit to the promise, or the devil turn it aside to unbelief. It is as a light in the air: the weight that it hath carries it downwards; and the air, with some breath of wind, bears it up again. Sometimes it seems as though it would fall by its own weight; and sometimes, again, as though it would mount quite out of sight; but poised between both it tosseth up and down, without any great gaining either way. The promise draws the soul upward, and the weight of its unbelief sinks it downward; but neither prevails. Like the two disciples going to Emmaus (Luke 24:14), "They talked together of the things that had happened," and (ver. 22) they gave up. Yet they cannot quite give over all trusting in Christ (vers. 23-25): hereupon they staggered (ver. 17); much appears for them, something against them, they know not what to do. II. NOTWITHSTANDING ANY PRETENCES WHATEVER STAGGERING IS FROM UNBELIEF. The two disciples just mentioned thought they had good cause of all their doubtings (Luke 24:20). But our Saviour tells them that they "are foolish, and slow of heart to believe." Peter venturing upon the waves at the command of Christ (Matthew 14), seeing the "wind to grow boisterous," also hath a storm within, and cries out, Oh; save me! The real cause of his fear was merely unbelief (ver. 31). And upon several occasions doth our Saviour lay all the staggering of His followers as to any promised mercy upon this score (Matthew 6:30; Matthew 8:26; see also Isaiah 7:7, 9; Hebrews 4:2). But these things will be more clear if we consider that when a man doubts his reasonings must have their rise, either from something within himself, or from something in the things concerning which he staggereth. He that doubteth whether his friend be alive or not, his staggering ariseth from the uncertainty of the thing itself; when that is made out, he is resolved, as it was with Jacob in the case of Joseph. But he that doubteth whether the needle in the compass being touched with the lodestone will turn northward all the uncertainty is in his own mind. If when men stagger at the promises we demonstrate that there is nothing in the promise that should occasion any such staggering, we lay the blame on unbelief. Let us now see weather anything be wanting to the promises. 1. Is there truth in these promises? If there be the least occasion to suspect their truth, or the veracity of the Promiser, then our staggering may arise from thence, and not from our own unbelief. But now the Author of the promises is the God of truth, who has used all possible means to cause us to apprehend the truth of His promises. (1) By often affirming the same thing. There is not anything that He hath promised us but He hath done it again and again; e.g., as if He would say, "I will be merciful to your sins," I pray believe Me, for "I will pardon your iniquities," yea, it shall be so, "I will blot out your transgressions as a cloud."(2) By confirming the truth with an oath (Hebrews 6:13-18). (3) By entering into covenant to accomplish what He has spoken. (4) By giving us a hostage to secure us of His truth, one exceedingly dear to Him, of whose honour He is as careful as of His own. Jesus Christ is the pledge of His fidelity in His promises (Isaiah 7:14). "In Him are all the promises of God yea and amen." Thus also to His saints He gives the further hostage of His Spirit, and the first fruits of glory. 2. But though there be truth in the promise, yet there may want ability in the promiser. A physician may promise a sick man recovery who, though he could rely upon the physician's truth, yet doubts his ability, knowing that to cure is not absolutely in his power; but when He promises who is able to perform, then all doubting is removed. See then whether it be so in respect of God's promises (Genesis 17:1). When difficulties, temptations, and troubles arise, remember God is not only true and faithful, but Almighty (ver. 21; chap. Romans 11:23; Ephesians 3:20). When men come to close with the promise, to make a life upon it, they are very ready to inquire whether it be possible that the word should be made good to them. He that sees a little boat swimming at sea looks upon it without any solicitousness; but let this man commit his own life to sea in it, what inquiries will he make? So whilst we consider the promises at large, as they lie in the Word, they are all true; but when we go to venture our souls upon a promise, in an ocean of temptations, then every blast we think will overturn it. Now here we are apt to deceive ourselves. We inquire whether it can be so to us, as the Word holds out, when the question is not about the nature of the thing, but about the power of God. Place the doubt aright, and it is this: Is God able to accomplish what He hath spoken? Can He pardon my sins? Now, that there may be no occasion of staggering upon this point, you see God reveals Himself as an all-sufficient God, as one that is able to go through with all His engagements. But you will say, Though God be thus able, yet may there not be defects in the means whereby He worketh? As a man may have a strong arm able to strike his enemies to the ground, but yet if he strike with a feather, or a straw, it will not be done. But — (1) God's instruments do not act according to their own virtue, but according to the influence by Him to them communicated. (2) It is expressly affirmed of the great mediums of the promise, that they also are able. There is (a) The procuring means, Jesus Christ (Hebrews 5:27; 2:18). (b) The means of manifestation, the Word of God (Acts 20:32). (c) The means of operation, the Spirit of grace (1 Corinthians 12:11). 3. But there may be want of sincerity in promises, which, whilst we do but suspect, we cannot choose, but stagger at them. But there can be no room for staggering here; for nothing can be plainer or more certain than that the promises of God signify His purpose, that the believer of them shall be the enjoyer of them. So that upon the making out of any promise, you may safely conclude that upon believing the mercy of this promise is mine. It is true, if a man stand staggering, whether he have any share in the promise, and close not with it by faith, he may come short of it; and yet without the least impeachment of the sincerity of the Promiser; for God hath not signified that men shall enjoy them whether they believe or not. If proclamation be, made granting pardon to all such rebels as shall come in by such a season, do men use to stand questioning whether the State bear them any goodwill or not? The gospel proclamation is of pardon to all comers in; it is for thee therefore to roll thyself on this, there is an absolute sincerity in the engagement which thou mayest freely rest upon. 4. But though all be present, truth, power, sincerity; yet if he that makes the promise should forget, this were a ground of staggering. Pharaoh's butler probably spake the truth according to his present intention, and afterwards had doubtless power to have procured the liberty of a prisoner; but "he did not remember Joseph." This forgetting made all other things useless. But neither hath this the least colour of Divine promises (Isaiah 49:14). The onuses of forgetfulness are — (1) Want of love. But infinite love will have infinite thoughtfulness and remembrance. (2) Multiplicity of business. But although God rules the world, He will not forget (Psalm 77:9). 5. But where all other things may concur, yet if the promiser may alter his resolution, a man may justly doubt the accomplishment of the promise. Wherefore the Lord carefully rejects all sinful surmises concerning the least change or alteration in Him, or any of His engagements (James 1:18; Malachi 3:6). In conclusion, then, such staggering must dishonour God, for — 1. It robs Him of the glory of His truth 1 John 5:10). 2. It robs Him of the glory of His fidelity to His promises (1 John 1:9). 3. It robs Him of the glory of His grace.In a word, if a man should choose to set himself in a universal opposition unto God, he can think of no more compendious way than this. This then is the fruit, this the advantage of our staggering; we rob God of glory, and our own souls of mercy. (J. Owen, D. D.) Parallel Verses KJV: And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara's womb: |
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