Romans (Sections 196-202)
Section 196
"Or despisest thou the riches of his goodness and forbearance and longsuffering;
not knowing that the goodness of God leadeth thee to repentance?"—Romans 2:4
It is an instance of divine condescension that the Lord reasons with men, and asks this question, and others like it. Isaiah 1:5; Isaiah 55:2; Jeremiah 3:4; Ezekiel 33:11.
God not only acts kindly to sinners, but when they misuse his kindness he labors to set them right. Isaiah 1:18; Hosea 11:8.
It is a sad thing that any who have seen God's judgments on others, and have escaped themselves, should draw from this mercy a reason for adding sin to sin. Jeremiah 3:8. From the Lord's earnest question let us learn wisdom.
I. Let us honor the Lord's goodness and forbearance. A reverent sense of it will be a sure safeguard against despising it.
1. It is manifested to us in a threefold form—
Goodness which has borne with past sin. Psalms 78:38.
Forbearance which bears with us in the present. Psalms 103:10.
Longsuffering which, in the future as in the past and the present, is prepared to bear with the guilty. Luke 13:7-9.
2. It is manifested in great abundance: "riches of his goodness."
Riches of mercies bestowed, temporal and spiritual. Psalms 68:19.
Riches of kindness seen in gracious deliverance, measured by evils averted which might have befallen us, such as sickness, poverty, insanity, death, and hell. Psalms 86:13.
Riches of grace promised and provided for all needs.
3. It is manifested in its excellence by four considerations— The person who shows it. It is "the goodness of God" who is omniscient to see sin, just to hate it, powerful to punish it, yet patient towards the sinner. Psalms 145:8. The being who receives it. It is dealt out to man, a guilty, insignificant, base, provoking, ungrateful being. Genesis 6:6. The conduct to which it is a reply. It is love's response to sin. Often God forbears, though sins are many, wanton, aggravated, daring, repeated, etc. Malachi 3:6. The boons which it brings. Life, daily bread, health, gospel, Holy Spirit, new birth, hope of heaven, etc. Psalms 68:19.
4. It has been in a measure manifested to you. "Despisest thou?"
II. Let us consider how it may be despised.
1. By allowing it to remain unnoticed: ungratefully passing it over.
2. By claiming it as our due, and talking as if God were bound to bear with us.
3. By opposing its design, and refusing to repent. Proverbs 1:24-25.
4. By perverting it into a reason for hardness of heart, presumption, infidelity, and further sin. Zephaniah 1:12; Ecclesiastes 8:11.
5. By urging it as an apology for procrastination. 2 Peter 3:3-4.
III. Let us feel the force of its leadings. The forbearance of God should lead us to repentance. For we should argue thus:—
1. He is not hard and unloving, or he would not have spared us.
2. His great patience deserves recognition at our hands. We are bound to respond to it in a generous spirit.
3. To go on to offend would be cruel to him, and disgraceful to ourselves. Nothing can be baser than to make forbearance a reason for provocation.
4. It is evident from his forbearance that he will rejoice to accept us if we turn to him. He spares that he may save.
5. He has dealt with each one personally, and by this means he is able to put it, as in the text, "God leadeth thee to repentance."
He calls us individually to himself. Let each one personally remember his own experience of sparing mercies.
6. The means are so gentle, let us yield to them cheerfully. Those who might refuse to be driven should consent to be drawn.
O sinner, each gift of goodness draws thee to Jesus!
Forbearance would fain weep thee to Jesus!
Longsuffering waits and woos thee to Jesus!
Wilt thou not turn from sin and return unto thy God, or "despisest thou the riches of his goodness?"
Arguments
Here is a select variety of admirable words, where the critics tell us that the first word signifies the infinite goodness and generosity of the Divine nature, whereby he is inclined to do good to his creatures, to pity and relieve. The second expresses his offers of mercy upon repentance, and the notices and warnings sinners have to amend. The third is his bearing the manners of bold sinners, waiting long for their reformation, and from year to year, deferring to give the final stroke of vengeance. In what an apt position do riches of Divine goodness, and treasures of wrath to come, stand to one another!—Anthony Blackwall. The forbearance and longsuffering of God toward sinners is truly astonishing. He was longer in destroying Jericho than in creating the world.—Benjamin Beddome.
According to the proverb of the Jews, "Michael flies but with one wing, and Gabriel with two"; God is quick in sending angels of peace, and they fly apace; but the messengers of wrath come slowly: God is more hasty to glorify his servants than to condemn the wicked.—Jeremy Taylor.
It is observable that the Roman magistrates, when they gave sentence upon anyone to be scourged, a bundle of rods tied hard with many knots was laid before them. The reason was this: that whilst the beadle, or flagellifer, was untying the knots, which he was to do in a certain order, and not in any other hasty or sudden way, the magistrate might see the deportment and carriage of the delinquent, whether he were sorry for his fault, and showed any hope of amendment, that then he might recall his sentence, or mitigate the punishment; otherwise he was to be corrected the more severely. Thus God, in the punishment of sinners, how patient is he! how loath to strike! how slow to anger if there be but any hopes of recovery! How many knots doth he untie! How many rubs doth he make in his way to justice! He doth not try us by martial law, but pleads the case with us, "Why will ye die, O house of Israel?" And all this to see whether the poor sinner will throw himself down at his feet, whether he will come in and make his peace, and be saved.—Thomas Fuller. To sin against law is daring, but to sin against love is dastardly. To rebel against justice is inexcusable, but to fight against mercy is abominable. He who can sting the hand which nourishes him is nothing less than a viper. When a dog bites his own master, and bites him when he is feeding him, and fondling him, no one will wonder if his owner becomes his executioner.
Section 197 "Jesus our Lord."—Romans 4:24
It is the part of faith to accept great contrasts, if laid down in the Word, and to make them a part of her daily speech. This name, Lord, is a great contrast to incarnation, and humiliation. In the manger, in poverty, shame, and death, Jesus was still Lord.
These strange conditions for "our Lord" to be found in are no difficulties to that faith which is the fruit of the Spirit. For she sees in the death of Jesus a choice reason for his being our Lord. Php 2:7-11. "Wherefore God hath highly exalted him."
She delights in that Lordship as the fruit of resurrection; but there could have been no resurrection without death. Acts 2:32-36.
She hears the voice of Jehovah behind all the opposition endured by Jesus, proclaiming him Lord of all. Psalms 2; Psalms 110.
It never happens that our faith in Jesus for salvation makes us less reverently behold in him the Lord of all. He is "Jesus" and also "our Lord." "Born a child, and yet a King." "My Beloved," and yet "My Lord and my God." Our simple trust in him, our familiar love to him, our bold approaches to him in prayer, our near and dear communion with him, and, most of all, our marriage union with him, still leave him "our Lord."
I. His tender condescensions endear the title.
"Jesus our Lord" is a very sweet name to a believer's heart.
1. We claim to render it to him specially as man, "who was delivered for our offences, and was raised again for our justification": verse 25. As Jesus of Nazareth, he is Lord.
2. We acknowledge him as Lord the more fully and unreservedly, because he loved us, and gave himself for us.
3. In all the privileges accorded to us in him he is Lord:— In our salvation, we have "received Christ Jesus the Lord": Colossians 2:6. In entering the church we find him the head of the body, to whom all are subject. Ephesians 5:23. In our life-work he is Lord. "We live unto the Lord": Romans 14:8. We glorify God in his name. Ephesians 5:20. In resurrection he is the firstborn from the dead. Colossians 1:18. At the Advent his appearing will be the chief glory. Titus 2:13. In eternal glory he is worshipped for ever. Revelation 5:12-13.
4. In our dearest fellowship at the table he is "Jesus our Lord."
It is the Lord's table, the Lord's supper, the cup of the Lord, the body and blood of the Lord; and our object is to show the Lord's death. 1 Corinthians 11:20; 1 Corinthians 11:26-27; 1 Corinthians 11:29.
II. Our loving hearts read the title with peculiar emphasis.
1. We yield it to him only. Moses is a servant, but Jesus alone is Lord. "One is your Master": Matthew 23:8; Matthew 23:10.
2. To him most willingly. Ours is delighted homage.
3. To him unreservedly. We wish our obedience to be perfect.
4. To him in all matters of law-making and truth-teaching. He is Master and Lord: his word decides practice and doctrine.
5. To him in all matters of administration in the church, and in providence. "It is the Lord, let him do what seemeth him good": 1 Samuel 3:18.
6. To him trustfully, feeling that he will act a Lord's part right well. No king can be so wise, good, great as he. Job 1:21.
7. To him forever. He reigns in the church without successor. Now, as in the first days, we call him Master and Lord. Hebrews 7:3.
III. We find much sweetness in the word "our."
1. It makes us remember our personal interest in the Lord.
Each believer uses this title in the singular, and calls him from his heart, "My Lord."
David wrote, "Jehovah said unto my Lord."
Elizabeth spoke of "The mother of my Lord."
Magdalene said, "They have taken away my Lord."
Thomas said, "My Lord and my God."
Paul wrote, "The knowledge of Christ Jesus my Lord," etc.
2. It brings a host of brethren before our minds; for it is in union with them that we say "our Lord"; and so it makes us remember each other. Ephesians 3:14-15.
3. It fosters unity, and creates a holy clanship, as we all rally around our "one Lord." Saints of all ages are one in this.
4. His example as Lord fosters practical love. Remember the foot-washing and his words on that occasion. John 13:14.
5. Our zeal to make him Lord forbids all self-exaltation. "Be not ye called Rabbi: for one is your Master, even Christ. Neither be ye called masters," etc.: Matthew 23:8; Matthew 23:10.
6. His position as Lord reminds us of the confidence of the church in doing his work. "All power is given unto me in heaven and in earth. Go ye, therefore, and teach," etc.: Matthew 28:18-19. "The Lord working with them": Mark 16:20.
7. Our common joy in Jesus as our Lord becomes an evidence of grace, and thus of union with each other. 1 Corinthians 12:3.
Let us worship Jesus as our Lord and God.
Let us imitate him, copying our Lord's humility and love.
Let us serve him, obeying his every command.
Gems
It ought to be the great care of every one of us to follow the Lord fully. We must in a course of obedience to God's will, and service to his honor, follow him universally, without dividing; uprightly, without dissembling; cheerfully, without disputing; and constantly, without declining: and this is following him fully.—Matthew Henry. A disciple of Christ is one that gives up himself to be wholly at Christ's disposing; to learn what he teaches, to believe what he reveals, to do what he commands, to avoid what he forbids, to suffer what is inflicted by him or for him, in expectation of that reward which he hath promised. Such a one is a disciple of Christ, and he, and none else, is a Christian.—David Clarkson.
It was thought a wondrous act of condescension when King George III visited the tent of the dying gipsy woman in Windsor forest, and entered into religious conversation with her. What shall we think of him, who, though he was the King of glory, came down to us, and took our sins and sorrows upon himself, that he might bring us into fellowship with himself for ever? A little child hearing others speak of the Lord Jesus, asked, "Father, was it our Jesus?" In the same sweet simplicity of faith let us speak of "Jesus our Lord."
Some years ago, an aged minister, who had long and lovingly known Christ, was on his death-bed. Memory had gone. In relation to those he loved best it was a perfect blank. But someone whispered in his ear, "Brother, do you know Jesus Christ?" With a voice of rapture he exclaimed, Jesus, my Lord! I know his name; His name is all my trust; Nor will he put my hope to shame, Nor let my soul be lost.
Section 198
"Likewise reckon ye also yourselves to be dead indeed unto
sin, but alive unto God through Jesus Christ our Lord."
"Let not sin therefore reign in your mortal body, that
ye should obey it in the lusts thereof."—Romans 6:11-12
How intimately the believer's duties are interwoven with his privileges! Because he is alive unto God, he is to renounce sin, since that corrupt thing belongs to his estate of death.
How intimately both his duties and his privileges are bound up with Christ Jesus his Lord!
How thoughtful ought we to be upon these matters; reckoning what is right and fit; and carrying out that reckoning to its practical issues.
We have in our text,—
I. A great fact to be reckoned upon.
"Likewise reckon ye yourself to be dead indeed unto sin, but alive unto God, through Jesus Christ our Lord."
1. We are dead with Christ to sin by having borne the punishment in him. In Christ we have endured the death penalty, and are regarded as dead by the law (verses 6 and 7).
2. We are risen with him into a justified condition, and have reached a new life (verse 8).
3. We can no more come under sin again than he can (verse 9).
4. We are therefore for ever dead to its guilt and reigning power: "Sin shall not have dominion over you" (verses 12-14). This reckoning is based on truth, or we should not be exhorted to it. To reckon yourself to be dead to sin, so that you boast that you do not sin at all, would be a reckoning based on falsehood, and would be exceedingly mischievous. "There is no man that sinneth not." 1 Kings 8:46; 1 John 1:8. None are so provoking to God, as sinners who boast their own fancied perfection. The reckoning that we do not sin, must either go upon the Antinomian theory, that sin in the believer is no sin, which is a shocking notion. Or else our conscience must tell us that we do sin in many ways; in omission or commission, in transgression or shortcoming, in temper or in spirit. James 3:2; Ecclesiastes 7:20; Romans 3:23. To reckon yourself dead to sin in the spiritual sense is full of benefit both to heart and life. Be a ready reckoner in this fashion.
II. A great lesson to be put in practice.
"Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof."
1. Sin has great power; it is in you, and will strive to reign. It remains as an outlaw, hiding away in your nature.
It remains as a plotter, planning your overthrow.
It remains as an enemy, warring against the law of your mind.
It remains as a tyrant, worrying and oppressing the true life.
2. Its field of battle is the body. Its wants, hunger, thirst, cold, etc., may become occasions of sin, by leading to murmuring, envy, covetousness, robbery, etc. Its appetites may crave excessive indulgence, and unless continually curbed, will easily lead to evil. Its pains and infirmities, though engendering impatience and other faults, may produce sin. Its pleasures, also, can readily become incitements to sin. Its influence upon the mind and spirit may drag our noble nature down to the groveling materialism of earth.
3. The body is mortal, and we shall be completely delivered from sin, when set free from our present material frame, if indeed, grace reigns within. Till then we shall find sin lurking in one member or another of "this vile body."
4. Meanwhile we must not let it reign.
If it reigned over us it would be our god. It would prove us to be under death, and not alive unto God.
It would cause us unbounded pain and injury if it ruled only for a moment.
Sin is within us, aiming at dominion; and this knowledge, together with the fact that we are nevertheless alive unto God, should—
Help our peace; for we perceive that men may be truly the Lord's, even though sin struggles within them.
Aid our caution; for our divine life is well worth preserving, and needs to be guarded with constant care.
Draw us to use the means of grace, since in these the Lord meets with us and refreshes our new life.
Let us come to the table of communion and to all other ordinances, as alive unto God; and in that manner, let us feed on Christ.
Instructive Words In the fourth century, when the Christian faith was preached in its power in Egypt, a young brother sought out the great Macarius. "Father," said he, "what is the meaning of being dead and buried with Christ?"
"My son," answered Macarius, "you remember our dear brother who died, and was buried a short time since? Go now to his grave, and tell him all the unkind things that you ever heard of him, and that we are glad he is dead, and thankful to be rid of him, for he was such a worry to us, and caused so much discomfort in the church. Go, my son, and say that, and hear what he will answer." The young man was surprised, and doubted whether he really understood: but Macarius only said, "Do as I bid you, my son, and come and tell me what our departed brother says." The young man did as he was commanded, and returned.
"Well, and what did our brother say?" asked Macarius.
"Say, father!" he exclaimed; "how could he say anything? He is dead."
"Go now again, my son, and repeat every kind and flattering thing you have ever heard of him; tell him how much we miss him; how great a saint he was; what noble work he did; how the whole church depended upon him; and come again and tell me what he says." The young man began to see the lesson Macarius would teach him. He went again to the grave, and addressed many flattering things to the dead man, and then returned to Macarius.
"He answers nothing, father; he is dead and buried."
"You know now, my son," said the old father, "what it is to be dead with Christ. Praise and blame equally are nothing to him who is really dead and buried with Christ."—Anon.
Though the lowest believer be above the power of sin, yet the highest believer is not above the presence of sin. Sin never ruins but where it reigns. It is not destroying where it is disturbing. The more evil it receives from us, the less evil it does to us.—William Seeker.
Sin may rebel, but it shall never reign, in a saint. It fareth with sin in the regenerate as with those beasts that Daniel speaks of, "that had their dominion taken away, yet their lives were prolonged for a season and a time."—Thomas Brooks.
Men must not suffer a single sin to survive. If Saul had destroyed all the Amalekites, no Amalekite would have lived to destroy him.—David Roland.
Section 199
"And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be
that we suffer with him, that we may be also glori fied together."—Romans 8:17 This chapter is like the garden of Eden, which had in it all manner of delights. If one were shut up to preach only from the eighth of Romans he would have a subject which might last a lifetime. Every line of the chapter serves for a text. It is an inexhaustible mine. Paul sets before us a golden ladder, and from every step he climbs to something yet higher: from sonship he rises to heirship, and from heirship to joint-heir-ship with the Lord Jesus.
I. The ground of heirship.
"If children, then heirs."
1. It does not follow from ordinary creation. It is not written— if creatures, then heirs.
2. Neither is it found in natural descent. It is not written— if children of Abraham, then heirs. Romans 9:7-13.
3. Nor can it come by meritorious service. It is not written— if servants, then heirs. Galatians 4:30.
4. Nor by ceremonial observances. It is not written—if circumcised or baptized, then heirs. Romans 4:9-12. Our being regenerated or born again unto God by his Holy Spirit is our one ground of heirship.
Let us enquire— Have we been born again? John 3:3. Have we the spirit of adoption? Galatians 4:6. Are we fashioned in the likness of God? Colossians 3:10. Have we believed on Jesus? John 1:12.
II. The universality of the heirship.
"Children, then heirs."
1. The principle of priority as to time cannot enter into this question. The elder and the younger in the divine family are equally heirs.
2. The love of God is the same to them all.
3. They are all blessed under the same promise. Hebrews 6:17.
4. They are all equally related to that great Firstborn Son through whom their heirship comes to them. He is the firstborn among many brethren.
5. The inheritance is large enough for them all.
They are not all prophets, preachers, apostles, or even well-instructed and eminent saints; they are not all rich and influential; they are not all strong and useful; but they are all heirs.
Let us, then, all live as such, and rejoice in our portion.
III. The inheritance which is the subject of heirship.
"Heirs of God." Our inheritance is divinely great. We are—
Heirs of all things. "He that overcometh shall inherit all things": Revelation 21:7. "All things are yours": 1 Corinthians 3:21.
Heirs of salvation. Hebrews 1:14.
Heirs of eternal life. Titus 3:7.
Heirs of promise. Hebrews 6:17.
Heirs of the grace of life. 1 Peter 3:7.
Heirs of righteousness. Hebrews 11:7.
Heirs of the kingdom. James 2:5.
Whereas we are said to be "heirs of God," it must mean that we are—
1. Heirs of all that God possesses.
2. Heirs of all that God is. Of his love; for God is love. Hence heirs of all possible good; for God is good.
3. Heirs of God himself. What an infinite portion!
4. Heirs of all that Jesus has and is, as God and man.
IV. The partnership of the claimants to heirship.
"And joint-heirs with Christ."
1. This is the test of our heirship. We are not heirs except with Christ, through Christ, and in Christ.
2. This sweetens it all. Fellowship with Jesus is our best portion.
3. This shows the greatness of the inheritance. Worthy of Jesus. Such an inheritance as the Father gives to the Well-beloved.
4. This ensures it to us; for Jesus will not lose it, and his title-deed and ours are one and indivisible.
5. This reveals and endears his love. That he should become a partner with us in all things is love unbounded. His taking us into union with himself secures our inheritance. His prayer for us attains it. His going into heaven before us prepares it. His coming again will bring us the full enjoyment of it.
6. This joint heirship binds us faster to Jesus, since we are nothing, and have nothing apart from him.
Let us joyfully accept the present suffering with Christ, for it is part of the heritage.
Let us believe in the glorification which is sure to follow in due time, and let us anticipate it with immediate rejoicing.
Notes
How God treats men. "He pardons them and receives them into his house, he makes them all children, and all his children are his heirs, and all his heirs are princes, and all his princes are crowned."—John Pulsford. As a dead man cannot inherit an estate, no more can a dead soul inherit the kingdom of God.—Salter.
It is not easy to imagine a more cautious, lawyer-like record than the following entry in a MS. book written by the celebrated Lord Eldon: "I was born, I believe, on the 4th June, 1751." We may suppose that this hesitating statement refers to the date, and not to the fact, of his birth. Many, however, are just as uncertain about their spiritual birth. It is a grand thing to be able to say, "We know that we have passed from death unto life," even though we may not be able to put a date to it. As justification is union and communion with Christ in his righteousness; and sanctification is union and communion with Christ in his holiness, or his holy character and nature; so, by parity of reasoning, adoption must be held to be union and communion with Christ in his Sonship; surely the highest and best union and communion of the three.—Dr. Candlish.
Inheritance.—What is it? The pay of a soldier is not inheritance; neither are the fees of a lawyer, nor of a physician; nor the gains of trade; nor the wages of labor. The rewards of toil or skill, these are earned by the hands that receive them. What is inherited, on the other hand, may be the property of a newborn babe; and so the coronet, won long ago by the stout arm of valor, and first blazoned on a battered shield, now stands above the cradle of a wailing infant.—Dr. Guthrie. The question lies in that first word "if." Can you cast out all uncertainty from that matter by proving your sonship? "Then"—ah! then, no doubt remains as to your heirship. No man need question that heaven will be his if he is the Lord's. The inheritance is—to be glorified together with Christ. What more could a child desire than to inherit as much as his eldest brother? If we are as favored as Jesus, what more can we be?
Section 200
"But they have not all obeyed the gospel. For Esaias saith,
Lord, who hath believed our report?"—Romans 10:16
Man is the same disobedient creature under all dispensations. We bemoan his rejection of the gospel, and so did Isaiah, who spoke in the name of the whole company of the prophets.
It is one of the greatest proofs of the depravity of man's heart that he will no more obey the gospel than the law, but disobeys his God, whether he speaks to him in love or in law.
Men will sooner be lost than trust their God. When any receive the gospel it is a work of grace—"the arm of the Lord is revealed"; but when they refuse it, it is their own sin—"they have not obeyed the gospel."
I. The gospel comes to men with the force of a command.
It is not optional to men to accept or refuse it at pleasure. "God now commandeth all men every where to repent"; Acts 17:30. He also commands them to repent and believe the gospel. Mark 1:15. To refuse to believe is to incur great sin. John 16:8.
There is a death penalty attached to disobedience. Mark 16:16.
It is so put—
1. To secure the honor of God. It is not the offer of an equal to an equal, but of the great God to a condemned sinner.
2. To embolden the proclaimer of it. The minister now speaks boldly with his Master's authority.
3. To remind man of his obligations. Repentance and faith are natural duties from which the gospel does not exonerate a man, although it blesses him by bestowing them upon him.
4. To encourage the humble seeker. He must be at full liberty to believe in Jesus, since he is commanded to do so, and threatened if he does not do so.
5. To suggest to men the urgent duty of seeing to their soul's welfare. Suicide, whether of the body or of the soul, is always a great crime. To neglect the great salvation is a grave offense. The gospel is set forth as a feast, to which men are bound to come, under penalty of the King's displeasure. Matthew 22:1-7. The prodigal was right in returning to his father; and if he was right in doing so, so would each one of us be in doing the same.
II. What, then, are the claims of the gospel to obedience?
1. The authority of the sender. Whatever God commands, man is under bonds to do.
2. The motive of the sender. Love shines in the gospel command, and no man should slight infinite love. To refuse to obey the gospel of salvation is an insult to divine love.
3. The great gift of the sender: he has given us his only begotten Son. To refuse Jesus is a high affront to measureless love.
4. The reasonableness of the demand of the sender. Should not men believe their God, and trust their Saviour?
5. The earnestness of the sender. His whole heart is in the gospel. Note the high position which the scheme of salvation occupies in the esteem of God. Shall we not obey an appeal put before us with such energy of compassion?
Ask your own consciences whether you do right to refuse or neglect the gospel of the grace of God.
Ask those who are now saved what they think of their long unbelief. Do not incur a world of regrets in after years by long delays. Do not jeopardize your souls by refusing the gospel.
III. What is the obedience required by the gospel? Not mere hearing, crediting, liking, professing, or proclaiming; but a hearty obedience to its command. It claims, 1. Faith in the Lord Jesus Christ.
2. Renunciation of self-righteousness, and confession of guilt.
3. Repentance and practical quittance of sin.
4. Discipleship under the Lord Jesus; and this means obedience both to his teaching and his example.
5. Public confession of his name, in his own way, namely, by baptism.
If you refuse to obey the gospel— Your hearts will harden to a deeper unbelief.
Others will obtain the blessing which you refuse; and this will deepen your own condemnation. Romans 10:19.
You will die in your sins, with your blood on your own heads.
Enforcements A powerful argument to prove the enmity of man's heart against God is the unsuccessfulness of the gospel; which can be resolvable into nothing else but such an enmity. The design of the gospel is to bring us into a union with the Son of God, and to believe on him whom the Father hath sent. Christ seeks to gather in souls to God, but they will not be gathered. This is a matter of fearful consideration, that when God is calling after men by his own Son, there be so few that will come to him. How few there are that say, "Give me Christ, or I am lost! None can reconcile me to God, but Christ!" You are daily besought in Christ's stead, to be reconciled, but in vain! What does this signify, but obstinate, invincible enmity?—John Howe.
"All God's biddings are enablings," says an old writer.
Obedience is faith incarnate. To disobey the gospel is far worse than to break the law. For disobedience to the law there is remedy in the gospel, but for disobedience to the gospel no remedy can be found. "There remaineth no more sacrifice for sins."
It is reported of the old kings of Peru, that they were wont to use a tassel, or fringe made of red wool, which they wore upon their heads, and when they sent any governor to rule as viceroy in any part of their country, they delivered unto him one of the threads of their tassel, and, for one of those simple threads, he was as much obeyed as if he had been the king himself—yea, it hath so happened that the king hath sent a governor only with this thread to slay men and women of a whole province, without any further commission: for of such power and authority was the king's tassel with them, that they willingly submitted thereunto, even at the sight of one thread of it. Now, it is to be hoped that if one thread shall be so forcible to draw heathen obedience, there will be no need of cart-ropes to haul on that which is Christian. Exemplary was that obedience of the Romans which was said to have come abroad to all men. And certainly gospel obedience is a grace of much worth, and of great force upon the whole man; for when it is once wrought in the heart, it worketh a conformity to all God's will. Be it for life or death, one word from God will command the whole soul as soon as obedience hath found admittance into the heart.—Spencer's Things New and Old.
Section 201 "Rejoice with them that do rejoice."—Romans 12:15
It is supposed that some are rejoicing, and this is a happy supposition: you are invited to sympathize with them, and this is a happy duty.
Sympathy is a duty of our common humanity, but far more of our regenerated manhood. Those who are one in the higher life should show their holy unity by true fellow-feeling.
Joyful sympathy is doubly due when the joy is spiritual and eternal.
I invite you to this joy because of those who have lately been brought to Jesus, and are now to be added to the church. The occasion is joyous; let the joy spread all around.
I. Rejoice with the converts.
1. Some delivered from lives of grievous sin. All saved from that which would have ruined them eternally, but certain of them from faults which injure men in society.
2. Some of them rescued from agonizing fear and deep despair. Could you have seen them under conviction you would indeed rejoice to behold them free and happy.
3. Some of them have been brought into great peace and joy. The blissful experience of their first love should charm us into sympathetic delight.
4. Some of them are aged. These are called at the eleventh hour. Rejoice that they are saved from imminent peril.
5. Some of them are young, with years of happy service before them.
6. Each case is special. In some we think of what they would have been, and in others of what they will be.
There is great gladness in these newborn ones, and shall we be indifferent? Let us welcome them with hearty joy.
II. Rejoice with their friends.
1. Some have prayed long for them, and now their prayers are heard.
2. Some have been very anxious, have seen much to mourn over in the past, and feared much of evil in the future.
3. Some are relatives with a peculiar interest in these saved ones. Parents, children, brothers, etc.
4. Some are expecting, and in certain cases already receiving much comfort from these newly-saved ones. They have already brightened the family circle, and made heavy hearts glad.
Holy parents have no greater joy than to see their children walking in the truth. Do we not share their joy?
III. Rejoice with those who brought them to Jesus. The spiritual parents of these converts are glad. The pastor, evangelist, missionary, author. The parent, elder sister, or other loving relation. The teacher in the Sabbath school or Bible class. The friend who wrote or spoke to them of Jesus.
What a joy belongs to those who by personal effort win souls!
Endeavor to win the same joy for yourself, and meanwhile be glad that others have it.
IV. Rejoice with the Holy Spirit.
1. He sees his strivings successful.
2. He sees his instructions accepted.
3. He sees his quickening power operating in new life.
4. He sees the renewed mind yielding to his divine guidance.
5. He sees the heart comforted by his grace.
Let us rejoice in the love of the Spirit.
V. Rejoice with the angels.
They have noted the repentance of the returning sinner.
They will henceforth joyfully guard the footsteps of the pilgrim.
They expect his lifelong perseverance, or their joy would be premature. He is and will be for ever their fellow-servant.
They look one day to bear him home to glory. The evil angel makes us groan; should not the joy of good angels make us sing in harmony with their delight?
VI. Rejoice with the Lord Jesus.
1. His joy is proportioned to the ruin from which he has saved his redeemed ones.
2. His joy is proportioned to the cost of their redemption.
3. His joy is proportioned to the love which he bears to them.
4. His joy is proportioned to their future happiness, and to the glory which their salvation will bring to him. Do you find it hard to rejoice with these newly baptized believers? Let me urge you to do so, for—
You have your own sorrows, and this communion of joy will prevent brooding too much over them.
You will renew the love of your espousals by communion with these young ones.
It will comfort you for your own erring ones if you rejoice with the friends of converts.
It will forbid envy if you rejoice with workers who are successful.
It will elevate your spirit if you endeavor to rejoice with the Holy Spirit and the angels.
It will fit you to partake in a like success if you rejoice with Jesus, the Sinner's Friend.
Sympathetics
About three hundred years after the time of the Apostles, Caius Marius Victorius, an old pagan, was converted from his impiety and brought over to the Christian faith, and when the people of God heard this, there was a wonderful rejoicing, and shouting, and leaping for gladness, and psalms were sung in every church, while the people joyously said one to another, "Caius Marius Victorius is become a Christian! Caius Marius Victorius is become a Christian!"
Mr. Haslam, telling the story of his conversion, says, "I do not remember all I said, but I felt a wonderful light and joy coming into my soul. Whether it was something in my words, or my manner, or my look, I know not; but all of a sudden a local preacher, who happened to be in the congregation, stood up, and putting up his arms, shouted out in Cornish manner, 'The parson is converted! the parson is converted! Hallelujah!' And in another moment his voice was lost in the shouts and praises of three or four hundred of the congregation. Instead of rebuking this extraordinary 'brawling,' as I should have done in a former time, I joined in the outburst of praise: and to make it more orderly, I gave out the Doxology—'Praise God from whom all blessings flow'—which the people sang with heart and voice, over and over again." An ungodly youth accompanied his parents to hear a certain minister. The subject of the discourse was the heavenly state. On returning home, the young man expressed his admiration of the preacher's talents; "But," said he, turning to his mother, "I was surprised that you and my father were in tears." "Ah, my son!" replied the anxious mother, "I did weep, not because I feared my own personal interest in the subject, or that of your father; but I wept for fear that you, my beloved child, would be for ever banished from the blessedness of heaven." "I supposed," said the father, turning to his wife, "that those were your reflections; the same concern for our dear son made me weep also." These tender remarks found their way to the young man's heart, and led him to repentance.—Arvine.
Section 202
"For whatsoever things were written aforetime were written for our learning, that
we through patience and comfort of the scriptures might have hope."—Romans 15:4 This is the text from which old Hugh Latimer was wont to preach continually in his latter days. Certainly it gave him plenty of sea-room. The apostle declares that the Old Testament Scriptures are meant to teach New Testament believers.
Things written aforetime were written for our time. The Old Testament is not outworn; apostles learned from it. Nor has its authority ceased; it still teaches with certainty. Nor has its divine power departed; for it works the graces of the Spirit in those who receive it; patience, comfort, hope. In this verse the Holy Ghost sets his seal upon the Old Testament, and for ever enters his protest against all undervaluing of that sacred volume. The Holy Scriptures produce and ripen the noblest graces.
Let us carefully consider—
I. The patience of the Scriptures.
1. Such as they inculcate.
Patience under every appointment of the divine will.
Patience under human persecution and satanic opposition.
Patience under brotherly burdens. Galatians 6:2.
Patience in waiting for divine promises to be fulfilled.
2. Such as they exhibit in examples.
Job under divers afflictions triumphantly patient.
Abraham, Isaac and Jacob patiently waiting as sojourners with God, embracing the covenant promise in a strange land.
Joseph patiently forgiving the unkindness of his brethren, and bearing the false accusation of his master.
David in many trials and under many reproaches, patiently waiting for the crown, and refusing to injure his persecutor. Our Saviour patient under all the many forms of trial.
3. Such as they produce by their influence. By calling us to the holiness which involves trial. By revealing the design of God in our tribulations, and so sustaining the soul in steadfast resolve. By declaring to us promises as to the future which make us cheerfully endure present griefs.
II. The comfort of the Scriptures.
1. Such as they inculcate.
They bid us to rise above fear. Psalms 46:1-3.
They urge us to think little of all transient things.
They command us to find our joy in God.
They stimulate us to rejoice under tribulations, because they make us like the prophets of old.
2. Such as they exhibit.
Enoch walking with God.
Abraham finding God his shield and exceeding great reward.
David strengthening himself in God.
Hezekiah spreading his letter before the Lord.
Many other cases are recorded, and these stimulate our courage.
3. Such as they produce. The Holy Spirit as the Comforter uses them to that end. Their own character adapts them to that end.
They comfort us by their gentleness, certainty, fulness, graciousness, adaptation, personality, etc. Our joyous experience is the best testimony to the consoling power of the Holy Scriptures.
III. The hope of the Scriptures.
Scripture is intended to work in us a good hope. A people with a hope will purify themselves, and will in many other ways rise to a high and noble character. By the hope of the Scriptures we understand—
1. Such a hope as they hold forth. The hope of salvation. 1 Thessalonians 5:8.
"The blessed hope, and the appearing of our Lord": Titus 2:13. The hope of the resurrection of the dead. Acts 23:6. The hope of glory. Colossians 1:27. This is a good hope, a lively hope, the hope set before us in the gospel.
2. Such a hope as they exhibit in the lives of saints. A whole martyrology will be found in Hebrews 11.
3. Such a hope as they produce.
We see what God has done for his people, and therefore hope.
We believe the promises through the Word, and therefore hope.
We enjoy present blessings, and therefore hope.
Let us hold constant fellowship with the God of patience and consolation, who is also the God of hope; and let us rise from stage to stage of joy as the order of the words suggests.
Comforts
How much important matter do we find condensed in this single verse! What a light and glory does it throw on the Word of God! It has been well noted, that we have here its authority, as it is a written word; its antiquity, as it was written aforetime; its utility, as it is written for our learning. We may also infer from what immediately follows, its Divine origin; for, if by means of the Holy Scriptures, and the accompanying lively power of the Holy Spirit (Isaiah 59:21), God imparts to our soul patience, and comfort, and hope, it is because he is himself, as the apostle here expressly teaches, the God of patience and comfort, and the God of hope (verse 13). He is the fountain of these gifts and graces, which by the channel of his inspired Word flow down into our hearts and lives, to strengthen them for his service. Nor must we fail to notice the gracious method of their communication, their regular development within us, as we find this to be the order of their course—1. patience; 2. comfort; 3. hope. From a calm sense of inward peace and comfort we are led by the same spirit to feel a blessed, and, it may be, a joyous hope. But, in order to this, there must always be in us the groundwork of patience, in our suffering or doing the will of God.—James Ford.
Oliver Cromwell once read aloud Php 4:11-13, and then remarked, "There, in the day when my poor child died, this Scripture did go nigh to save my life." When George Peabody was staying at Sir Charles Reed's house, he saw the youngest child bringing to his father a large Bible for family prayers. Mr. Peabody said, "Ah! my boy, you carry the Bible now; but the time is coming when you will find that the Bible must carry you."
"Speak to me now in Scripture language alone," said a dying Christian. "I can trust the words of God; but when they are the words of man, it costs me an effort to think whether I may trust them."—G. S. Bowes. As an instance of the patience, comfort, and hope, which come from the gospel, note the following from Dr. Payson:— Christians might avoid much trouble if they would believe that God is able to make them happy without anything else. God has been depriving me of one blessing after another; but as every one was removed, he has come in and filled up its place; and now, when I am a cripple, and not able to move, I am happier than ever I was in my life before, or ever expected to be. If I had believed this twenty years ago, I might have been spared much anxiety.