Worthy Is the Lamb
(23 posts)I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)
Law and Gospel
Samuel Davies (1723–1761)
ith conscious fear and humble awe,
I view the terrors of the law;
Condemned at that tremendous bar
I shrink, I tremble, and despair.
But hark, salvation in my ears,
Sounds sweetly and dispels my fears;
Jesus appears, and by His cross,
Fulfills His Father’s broken laws.
Jesus, Saviour! Dearest name!
By Him alone salvation came;
Terror, destruction, and despair,
Where e’er I look besides appear.
Adam, my head and father fell,
and sunk his offspring down to hell;
And the dread sword of justice waits,
To guard me from the heavenly gates.
Unnumbered crimes of dreadful names
Call loud for everlasting flames;
And all the duties I have done,
Can neither merit, nor atone.
Yet weak and guilty as I am,
I fix my trust in Jesus name.
Jesus, whose righteousness alone
Can for the deepest crimes atone.
On Him, my soul, on Him rely;
The terms are fixed—Believe or die.
Thee let the glorious gospel draw,
Or perish by the fiery law.
—from Worthy Is the Lamb (Soli Deo Gloria, 2004).
salme 102 (Geneva Bible)
A prayer of the afflicted, when he shall be in distresse, and pour forth his meditation before the Lord.
1 O Lord, heare my prayer, and let my crye come vnto thee.
2 Hide not thy face from me in the time of my trouble: incline thine eares vnto me: when I call, make haste to heare me.
3 For my dayes are consumed like smoke, and my bones are burnt like an herthe.
4 Mine heart is smitten and withereth like grasse, because I forgate to eate my bread.
5 For the voyce of my groning my bones doe cleaue to my skinne.
6 I am like a pelicane of the wildernesse: I am like an owle of the deserts.
7 I watch and am as a sparrowe alone vpon the house top.
8 Mine enemies reuile me dayly, and they that rage against me, haue sworne against me.
9 Surely I haue eaten asshes as bread, and mingled my drinke with weeping,
10 Because of thine indignation and thy wrath: for thou hast heaued me vp, and cast me downe.
11 My dayes are like a shadowe that fadeth, and I am withered like grasse.
12 But thou, O Lord, doest remaine for euer, and thy remembrance from generation to generation.
13 Thou wilt arise and haue mercy vpon Zion: for the time to haue mercie thereon, for the appointed time is come.
14 For thy seruants delite in the stones thereof, and haue pitie on the dust thereof.
15 Then the heathen shall feare the Name of the Lord, and all the Kings of the earth thy glory,
16 When the Lord shall build vp Zion, and shall appeare in his glory,
17 And shall turne vnto the prayer of the desolate, and not despise their prayer.
18 This shall be written for the generation to come: and the people, which shalbe created, shall prayse the Lord.
19 For he hath looked downe from the height of his Sanctuarie: out of the heauen did the Lord beholde the earth,
20 That he might heare the mourning of the prisoner, and deliuer the children of death:
21 That they may declare the Name of the Lord in Zion, and his prayse in Ierusalem,
22 When the people shalbe gathered together, and the kingdomes to serue the Lord.
23 He abated my strength in the way, and shortened my dayes.
24 And I sayd, O my God, take me not away in the middes of my dayes: thy yeeres endure from generation to generation.
25 Thou hast aforetime layde the foundation of the earth, and the heauens are the worke of thine hands.
26 They shall perish, but thou shalt endure: euen they all shall waxe olde as doeth a garment: as a vesture shalt thou change them, and they shall be changed.
27 But thou art the same, and thy yeeres shall not fayle.
28 The children of thy seruants shall continue, and their seede shall stand fast in thy sight.
Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)
The Glorious Gospel of the Blessed God
by Samuel Stennett (1727–1795)
hat wisdom, majesty, and grace,
Through all the gospel shine!
’Tis God that speaks, and we confess
The doctrine most divine.
Down from His starry throne on high,
The almighty Savior comes;
Lays His bright robes of glory by,
and feeble flesh assumes.
The mighty debt that sinners owed,
Upon the cross He pays;
Then through the clouds ascends to God,
’Mid shouts of loftiest praise.
There He, our great High Priest, appears
before His Father’s throne;
Mingles His merits with our tears,
And pours salvation down.
Great God, with reverence we adore
Thy justice and Thy grace;
And on Thy faithfulness and pow’r
Our firm dependence place.
—from Worthy Is the Lamb (Soli Deo Gloria, 2004).
salme 144
(Geneva Bible)
A Psalme of David.
1 Blessed be the Lord my strength, which teacheth mine hands to fight, and my fingers to battell.
2 He is my goodnes and my fortresse, my towre and my deliuerer, my shield, and in him I trust, which subdueth my people vnder me.
3 Lord, what is man that thou regardest him! or the sonne of man that thou thinkest vpon him!
4 Man is like to vanitie: his dayes are like a shadow, that vanisheth.
5 Bow thine heauens, O Lord, and come downe: touch the mountaines and they shall smoke.
6 Cast forth the lightning and scatter them: shoote out thine arrowes, and consume them.
7 Send thine hand from aboue: deliuer me, and take me out of the great waters, and from the hand of strangers,
8 Whose mouth talketh vanitie, and their right hand is a right hand of falsehood.
9 I wil sing a new song vnto thee, O God, and sing vnto thee vpon a viole, and an instrument of ten strings.
10 It is he that giueth deliuerance vnto Kings, and rescueth Dauid his seruant from the hurtfull sworde.
11 Rescue me, and deliuer me from the hand of strangers, whose mouth talketh vanitie, and their right hand is a right hand of falshood:
12 That our sonnes may be as the plantes growing vp in their youth, and our daughters as the corner stones, grauen after the similitude of a palace:
13 That our corners may be full, and abounding with diuers sorts, and that our sheepe may bring forth thousands and ten thousand in our streetes:
14 That our oxen may be strong to labour: that there be none inuasion, nor going out, nor no crying in our streetes.
15 Blessed are the people, that be so, yea, blessed are the people, whose God is the Lord.
Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)
A Song of Praise for Deliverance
by John Mason (1645–1694)
that I am drawn out of the depth,
Will sing upon the shore;
I that in hill’s dark suburbs lay,
Pure mercy will adore.
The terrors of the living God
My soul did so affright,
I feared lest I should be condemned
To an eternal night.
Kind was the pity of my friends,
But could not ease my smart;
Their words, indeed, did reach my case,
But could not reach my heart.
Ah, then, what was this world to me,
To whom God’s Word was dark;
Who in my dungeon could not see
One beam or shining spark?
What, then, were all the creatures’ smiles,
When the Creator frowned?
My days were nights, my life was death,
My being was my wound.
Tortured and racked with hellish fears,
When God the blow should give;
Mine eyes did fail, my heart did sink;
Then mercy bid me live.
God’s furnace doth in Zion stand,
But Zion’s God sits by;
As the refiner views his gold
With an observant eye,
God’s thoughts are high, His love is wise,
His wounds a cure intend;
And though He doth not always smile,
He loves unto the end.
Thy love is constant to its line,
Though clouds oft come between;
Oh, could my faith but pierce these clouds,
It might be always seen.
But I am weak, and forced to cry,
Take up my soul to Thee;
Then, as Thou ever art the same,
So shall I ever be.
Then shall I ever, ever sing,
While Thou dost ever shine;
I have Thine own dear pledge for this,
Lord Thou art ever mine.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
salme 7
(Geneva Bible) Shigaion of Dauid, which he sang unto the Lord, concerning the wordes of Chush the sonne of Iemini.
1 O Lord my God, in thee I put my trust: saue me from all that persecute me, and deliuer me,
2 Least he deuoure my soule like a lion, and teare it in pieces, while there is none to helpe.
3 O Lord my God, if I haue done this thing, if there be any wickednes in mine handes,
4 If I haue rewarded euill vnto him that had peace with mee, (yea I haue deliuered him that vexed me without cause)
5 Then let the enemie persecute my soule and take it: yea, let him treade my life downe vpon the earth, and lay mine honour in the dust. Selah.
6 Arise, O Lord, in thy wrath, and lift vp thy selfe against the rage of mine enemies, and awake for mee according to the iudgement that thou hast appointed.
7 So shall the Congregation of the people compasse thee about: for their sakes therefore returne on hie.
8 The Lord shall iudge the people: Iudge thou me, O Lord, according to my righteousnesse, and according to mine innocencie, that is in mee.
9 Oh let the malice of the wicked come to an ende: but guide thou the iust: for the righteous God trieth the hearts and reines.
10 My defence is in God, who preserueth the vpright in heart.
11 God iudgeth the righteous, and him that contemneth God euery day.
12 Except he turne, he hath whet his sword: he hath bent his bowe and made it readie.
13 Hee hath also prepared him deadly weapons: hee will ordeine his arrowes for them that persecute me.
14 Beholde, hee shall trauaile with wickednes: for he hath conceiued mischiefe, but he shall bring foorth a lye.
15 Hee hath made a pitte and digged it, and is fallen into the pit that he made.
16 His mischiefe shall returne vpon his owne head, and his crueltie shall fall vpon his owne pate.
17 I wil praise the Lord according to his righteousnes, and will sing praise to the Name of the Lord most high.
Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)
God Saying to the Soul, that He is its Salvation
by Philip Doddridge (1702–1751)
alvation, oh, melodious sound,
To wretched dying men;
Salvation, that from God proceeds,
And leads to God again.
Rescued from hell’s eternal gloom,
From fiends, and fires, and chains;
Raised to the paradise of bliss,
Where love and glory reigns.
But, oh, may a degenerate soul,
Sinful and weak as mine,
Presume to raise a trembling eye
To blessing so divine?
The luster of so bright a bliss
My feeble heart o’er bears;
And unbelief almost perverts
The promise into tears.
My Savior God, no voice but Thine,
These dying hopes can raise;
Speak Thy salvation so my soul,
And turn its tears to praise.
My Savior God, this broken voice,
Transported shall proclaim;
And call on the angelic harps,
To sound so sweet a name.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
salme 49
(Geneva Bible) To him that excelleth.
A Psalme committed to the sonnes of Korah.
1 Heare this, all ye people: giue eare, all ye that dwell in the world,
2 As well lowe as hie, both rich and poore.
3 My mouth shall speake of wisdome, and the meditation of mine heart is of knowledge.
4 I will incline mine eare to a parable, and vtter my graue matter vpon the harpe.
5 Wherefore should I feare in the euil dayes, when iniquitie shall compasse me about, as at mine heeles?
6 They trust in their goods, and boast them selues in the multitude of their riches.
7 Yet a man can by no meanes redeeme his brother: he can not giue his raunsome to God,
8 (So precious is the redemption of their soules, and the continuance for euer)
9 That he may liue still for euer, and not see the graue.
10 For he seeth that wise men die, and also that the ignorant and foolish perish, and leaue their riches for others.
11 Yet they thinke, their houses, and their habitations shall continue for euer, euen from generation to generation, and call their lands by their names.
12 But man shall not continue in honour: he is like the beastes that die.
13 This their way vttereth their foolishnes: yet their posteritie delite in their talke. Selah.
14 Like sheepe they lie in graue: death deuoureth them, and the righteous shall haue domination ouer them in the morning: for their beautie shall consume, when they shall goe from their house to graue.
15 But God shall deliuer my soule from the power of the graue: for he will receiue me. Selah.
16 Be not thou afrayd when one is made rich, and when the glory of his house is increased.
17 For he shall take nothing away when he dieth, neither shall his pompe descende after him.
18 For while he liued, he reioyced himselfe: and men will prayse thee, when thou makest much of thy selfe.
19 He shall enter into the generation of his fathers, and they shall not liue for euer.
20 Man is in honour, and vnderstandeth not: he is like to beasts that perish.
Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. (Psalme 122:1 Geneva Bible)
Cords of Love
by Ralph Erskine (1685–1752)
Seek God while yet He may be found,
Call on Him while He’s near;
While graces trump, the joyful sound
Of mercy strikes your ear.
Oh, let the wicked change his way,
And the unrighteous man,
His thoughts, and legal hopes, that stray,
Cross to the gospel plan.
And let him now return to God,
The Lord our righteousness;
Who, through the merit of His blood,
In mercy will him bless.
To our God let him run betimes,
For gracious will He be;
And for his multitude of crimes
Will pardons multiply.
Let, saith the Lord, My boundless grace
Move guilty souls to come,
And trust Me with their desp’rate case
When hopeless thoughts do roam.
Because My thoughts and ways divine
Are not as yours; for why?
All yours are base and low, but Mine
Immensely great and high.
For as the heav’ns, in height and space,
Transcend your earthly boors;
Much more My thoughts and ways of grace
Surmount all thoughts of yours.
Great God, then bid the mountains move;
Our sins that reach the sky,
Be melted down with flames of love,
More infinitely high.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
Psalme 98
Geneva Bible
A Psalme.
1 Sing vnto the Lord a newe song: for hee hath done marueilous things: his right hand, and his holy arme haue gotten him the victorie.
2 The Lord declared his saluation: his righteousnes hath he reueiled in the sight of ye nations.
3 He hath remembred his mercy and his trueth toward the house of Israel: all the ends of the earth haue seene the saluation of our God.
4 All the earth, sing ye loude vnto the Lord: crie out and reioyce, and sing prayses.
5 Sing prayse to the Lord vpon the harpe, euen vpon the harpe with a singing voyce.
6 With shalmes and sound of trumpets sing loude before the Lord the King.
7 Let the sea roare, and all that therein is, the world, and they that dwell therein.
8 Let the floods clap their hands, and let the mountaines reioyce together
9 Before the Lord: for he is come to iudge the earth: with righteousnesse shall hee iudge the world, and the people with equitie.
Grace be with you, and Peace from God our Father, and from the Lord Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. Psalm 122:1 (Geneva Bible)
The Free Gospel
by Ralph Erskine (1685–1752)
Ho, every thirsty soul and all
That poor and needy are;
Here’s water of salvation well
For you to come and share.
Here’s freedom both from sin and woe,
And blessings all divine;
Here streams of love and mercy flow,
Like floods of milk and wine.
Approach the fountainhead of bliss,
That’s open like the sea,
To buyers that are moneyless,
To poorest beggars free.
Why spend you all your wealth and pains,
For that which is not bread,
And for unsatisfying gains,
On which no soul can feed?
While vain ye seek, with earthly toys,
To fill an empty mind,
You lose immortal solid joys,
And feed upon the wind.
Incline your heart, and come to me;
Hear, and your soul shall live;
For mercies sure, as well as free,
I bind myself to give.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
Psalme 119:41–48
(Geneva Bible)
Vav.
Grace be with you, and Peace from God our Father, and from the Lorde Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. Psalm 122:1 (Geneva Bible)
The Fountain
(The Invitation of the Gospel)
Samuel Davies (1723–1761)
Today the living streams of grace
Flow to refresh the thirsty soul;
Pardon and life and boundless bliss
In plenteous rivers round us roll.
Ho, ye that pine away and die,
Come, and your raging thirst allay;
Come all that will, here’s rich supply,
A fountain that shall ne’er decay.
“Come all,” the blessed Jesus cries,
“Freely My blessing I will give.”
The spirit echoes back the voice,
And bids us freely drink and live.
The saints below, that do but taste,
And saints above, who drink at will,
Cry jointly, “Thirsty sinners! haste,
and drink, the spring’s exhaustless still.”
Let all that hear the joyful sound,
To spread it though the world unite;
From house to house proclaim it round,
Each man his fellow man invite.
Like thirsty flocks, come let us go;
Come ever color, every age;
And while the living waters flow,
Let all their parching thirst assuage.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
Psalme 119:89–96
(Geneva Bible)
Lamed.
89 O Lord, thy worde endureth for euer in heauen.
90 Thy trueth is from generation to generation: thou hast layed the foundation of the earth, and it abideth.
91 They continue euen to this day by thine ordinances: for all are thy seruants.
92 Except thy Lawe had bene my delite, I should now haue perished in mine affliction.
93 I wil neuer forget thy precepts: for by them thou hast quickened me.
94 I am thine, saue me: for I haue sought thy precepts.
95 The wicked haue waited for me to destroy me: but I will consider thy testimonies.
96 I haue seene an ende of all perfection: but thy commandement is exceeding large.
Grace be with you, and Peace from God our Father, and from the Lorde Jesus Christ.
I reioyced, when they sayd to me, We wil go into the house of the Lord. Psalm 122:1 (Geneva Bible)
Praise for Conversion
Samuel Stennett (1727–1795)
Come, ye that fear the Lord,
And listen, while I tell
How narrowly my feet escaped
The snares of death and hell.
The flattering joys of sense
Assailed my foolish heart,
While Satan with malicious skill
Guided the poisonous dart.
I fell beneath the stroke,
But fell to rise again;
My anguish roused me into life,
And pleasure sprung from pain.
Darkness and shame and grief,
Oppressed my gloomy mind;
I looked around me for relief,
But no relief could find.
At length to God I cried;
He heard my plaintive sigh;
He heard, and instantly he sent
Salvation from on high.
My drooping head he raised;
My bleeding wounds he healed;
Pardoned my sins, and, with a smile,
The gracious pardon sealed.
Oh, may I never forget
The mercy of my God;
Nor ever want a tongue to spread
His loudest praise abroad.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
Psalme 119:137–144
(Geneva Bible)
Tsaddi.
137 Righteous art thou, O Lord, and iust are thy iudgements.
138 Thou hast commanded iustice by thy testimonies and trueth especially.
139 My zeale hath euen consumed mee, because mine enemies haue forgotten thy wordes.
140 Thy word is prooued most pure, and thy seruant loueth it.
141 I am small and despised: yet do I not forget thy precepts.
142 Thy righteousnesse is an euerlasting righteousnes, and thy Lawe is trueth.
143 Trouble and anguish are come vpon me: yet are thy commandements my delite.
144 The righteousnes of thy testimonies is euerlasting: graunt me vnderstanding, and I shall liue.
Grace be with you, and Peace from God our Father, and from the Lorde Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
Room at the Gospel Feast
Philip Doddridge (1702–1751)
The King of heaven His table spreads,
And dainties crown the board;
Not paradise with all its joys
Could such delight afford.
Pardon and peace to dying men,
And endless life are given,
And the rich blood that Jesus shed
To raise the soul to heaven.
Ye hungry poor, that long have strayed
In sins’ dark mazes, come.
Come from the hedges and highways,
And grace shall find you room.
Millions of souls, in glory now,
Were fed and feasted here;
And millions more, still on the way,
Around the board appear.
Yet is his house and heart so large,
That millions more may come;
Nor could the wide assembling world
Overfill the spacious room.
All things are ready; come away,
Nor weak excuses frame.
Crowd to your places at the feast,
And bless the Founder’s name.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 1:6–13
6 There came a man sent from God, whose name was John. 7 He came as a witness, to testify about the Light, so that all might believe through him. 8 He was not the Light, but he came to testify about the Light.
9 There was the true Light which, coming into the world, enlightens every man. 10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and those who were His own did not receive Him. 12 But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.
St. John, after beginning his gospel with a statement of our Lord’s nature as God, proceeds to speak of His forerunner, John the Baptist. The contrast between the language used about the Saviour, and that used about His forerunner, ought not to be overlooked. Of Christ we are told that He was the eternal God,—the Creator of all things,—the source of life and light. Of John the Baptist we are told simply, that “there was a man sent from God, whose name was John.”
We see, firstly, in these verses, the true nature of a Christian minister’s office. We have it in the description of John the Baptist: “He came for a witness, to bear witness of the light, that all men through him might believe.”
Christian ministers are not priests, nor mediators between God and man. They are not agents into whose hands men may commit their souls, and carry on their religion by deputy. They are witnesses. They are intended to bear testimony to God’s truth, and specially to the great truth that Christ is the only Saviour and light of the world. This was St. Peter’s ministry on the day of Pentecost.—“with many other words did he testify.” (Acts ii. 40.) This was the whole tenor of St. Paul’s ministry.—“He testified both to the Jews and to the Greeks repentance towards God, and faith towards our Lord Jesus Christ.” (Acts xx. 21.) Unless a Christian minister bears full testimony to Christ, he is not faithful in his office. So long as he does testify of Christ, he has done his part, and will receive his reward, although the hearers may not believe his testimony. Until a minister’s hearers believe on that Christ of whom they are told, they receive no benefit from the ministry. They may be pleased and interested; but they are not profited until they believe. The great end of the minister’s testimony is “that through him, men may believe.”
We see, secondly, in these verses, one principal position which our Lord Jesus Christ occupies towards mankind. We have it in the words, “He was the true light which lighteth every man that cometh into the world.”
Christ is to the souls of men what the sun is to the world. He is the centre and source of all spiritual light, warmth, life, health, growth, beauty, and fertility. Like the sun, He shines for the common benefit of all mankind,—for high and for low, for rich and for poor, for Jew and for Greek. Like the sun, He is free to all. All may look at Him, and drink health out of His light. If millions of mankind were mad enough to dwell in caves underground, or to bandage their eyes, their darkness would be their own fault, and not the fault of the sun. So, likewise, if millions of men and women love spiritual “darkness rather than light,” the blame must be laid on their blind hearts, and not on Christ. “Their foolish hearts are darkened.” (John iii. 19; Rom. i. 21.) But whether men will see or not, Christ is the true sun, and the light of the world. There is no light for sinners except in the Lord Jesus.
We see, thirdly, in these verses, the desperate wickedness of man’s natural heart. We have it in the words, Christ “was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not.”
Christ was in the world invisibly, long before He was born of the Virgin Mary. He was there from the very beginning, ruling, ordering, and governing the whole creation. By Him all things are held together. (Coloss. i. 17.) He gave to all life and breath, rain from heaven, and fruitful seasons. By Him kings reigned, and nations were increased or diminished. Yet men knew Him not, and honoured Him not. They “worshiped and served the creature more than the Creator.” (Rom. i. 25.) Well may the natural heart be called “wicked!”
But Christ came visibly into the world, when He was born at Bethlehem, and fared no better. He came to the very people whom He had brought out from Egypt, and purchased for His own. He came to the Jews, whom He had separated from other nations, and to whom He had revealed Himself by the prophets. He came to those very Jews who had read of Him in the Old Testament Scriptures,—seen Him under types and figures in their temple services,—and professed to be waiting for His coming. And yet, when He came, those very Jews received Him not. They even rejected Him, despised Him, and slew Him. Well may the natural heart be called “desperately wicked!”
We see, lastly, in these verses, the vast privileges of all who receive Christ, and believe on Him. We are told that “as many as received Him, to them gave He power to become you sons of God, even to those who believe on His name.”
Christ will never be without some servants. If the vast majority of the Jews did not receive Him as the Messiah, there were, at any rate, a few who did. To them He gave the privilege of being God’s children. He adopted them as members of His Father’s family. He reckoned them His own brethren and sisters, bone of His bone, and flesh of His flesh. He conferred on them a dignity which was ample recompense for the cross which they had to carry for His sake. He made them sons and daughters of the Lord Almighty.
Privileges like these, be it remembered, are the possession of all, in every age, who receive Christ by faith, and follow Him as their Savour. They are “children of God by faith in Christ Jesus.” (Gal. iii. 26.) They are born again by a new and heavenly birth, and adopted into the family of the King of kings. Few in number, and despised by the world as they are, they are cared for with infinite love by a Father in heaven, who, for His Son’s sake, is well pleased with them. In time He provides them with everything that is for their good. In eternity He will give them a crown of glory that fades not away. These are great things! But faith in Christ gives men an ample title to them. Good masters care for their servants, and Christ cares for His.
Are we ourselves sons of God? Have we been born again? Have we the marks which always accompany the new birth,—sense of sin, faith in Jesus, love of others, righteous living, separation from the world? Let us never be content until we can give a satisfactory answer to these questions.
Do we desire to be sons of God? Then let us “receive Christ” as our Savour, and believe on Him with the heart. To every one that so receives Him, He will give the privilege of becoming a son of God.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)], 3:13–17
Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
Applying for Relief to the All-Sufficiency of Christ
Samuel Davies (1723–1761)
I hear the counsel of a Friend;
To the kind voice, my soul, attend.
“Come, sinners, wretched, blind, and poor,
Come, draw from My unbounded store.”
“I only ask you to receive,
For freely I My blessings give.”
Jesus, and are thy treasurers free,
Then I may dare to come to Thee?
I come for grace, that gold refined,
To enrich and beautify my mind,
Grace that will trials well endure,
By trials more divinely pure.
Naked I come for that bright dress,
Thy perfect spotless righteousness,
That glorious robe, so richly dyed
In Thine own blood, my shame to hide.
Like Bartimaeus, Lord, to Thee
I come; oh, give the blind to see!
E’en clay is eye-salve in Thine hand,
If Thou the blessing but command.
Poor, naked, blind I hither came,
Oh, let me not depart the same!
Let me return, all-gracious Lord,
Enriched, adorned, to sight restored.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 1:43–51
Phillip and Nathanael Follow Christ
We are told of a man, named Philip, being added to the little company of Christ’s disciples. He does not appear to have been moved, like Andrew and his companions, by the testimony of John the Baptist. He was not drawn, like Simon Peter, by the out-spoken declaration of a brother. He seems to have been called directly by Christ Himself, and the agency of man seems not to have been used in his calling. Yet in faith and life he became one with those who were disciples before him. Though led by different paths, they all entered the same road, embraced the same truths, served the same Master, and at length reached the same home.
The fact before us is a deeply important one. It throws light on the history of all God’s people in every age, and of every tongue. There are diversities of operations in the saving of souls. All true Christians are led by one Spirit, washed in one blood, serve one Lord, lean on one Saviour, believe one truth, and walk by one general rule. But all are not converted in one and the same manner. All do not pass through the same experience. In conversion, the Holy Spirit acts as a sovereign. He calleth every one severally as He will.
A careful recollection of this point may save us much trouble. We must beware of making the experience of other believers the measure of our own. We must beware of denying another’s grace, because he has not been led by the same way as ourselves. Has a man got the real grace of God? This is the only question that concerns us.—Is he a penitent man? Is he a believer? Does he live a holy life?—Provided these inquiries can be answered satisfactorily, we may well be content. It matters nothing by what path a man has been led, if he has only been led at last into the right way.
Let us observe, secondly, in these verses, how much of Christ there is in the Old Testament Scriptures. We read that when Philip described Christ to Nathanael, he says, “We have found Him of whom Moses in the law and the prophets did write.”
Christ is the sum and substance of the Old Testament. To Him the earliest promises pointed in the days of Adam, and Enoch, and Noah, and Abraham, and Isaac, and Jacob. To Him every sacrifice pointed in the ceremonial worship appointed at Mount Sinai. Of Him every high priest was a type, and every part of the tabernacle was a shadow, and every judge and deliverer of Israel was a figure. He was the prophet like unto Moses, whom the Lord God promised to send, and the King of the house of David, who came to be David’s Lord as well as son. He was the Son of the virgin, and the Lamb, foretold by Isaiah,—the righteous Branch mentioned by Jeremiah,—the true Shepherd, foreseen by Ezekiel,—the Messenger of the Covenant, promised by Malachi,—and the Messiah, who, according to Daniel, was to be cut off, though not for Himself. The further we read in the volume of the Old Testament, the clearer do we find the testimony about Christ. The light which the inspired writers enjoyed in ancient days was, at best, but dim, compared to that of the Gospel. But the coming Person they all saw afar off, and on whom they all fixed their eyes, was one and the same. The Spirit, which was in them, testified of Christ. (1 Pet. i. 11)
Do we stumble at this saying? Do we find it hard to see Christ in the Old Testament, because we do not see His name? Let us be sure that the fault is all our own. It is our spiritual vision which is to blame, and not the book. The eyes of our understanding need to be enlightened. The veil has yet to be taken away. Let us pray for a more humble, childlike, and teachable spirit, and let us take up “Moses and the prophets” again. Christ is there, though our eyes may not yet have seen Him. May we never rest until we can subscribe to our Lord’s words about the Old Testament Scriptures, “They are they which testify of me.” (John v. 39.)
Let us observe, thirdly, in these verses, the good advice which Philip gave to Nathanael. The mind of Nathanael was full of doubts about the Saviour, of whom Philip told Him. “Can there any good thing,” he said, “come out of Nazareth?” And what did Philip reply? He said, “Come and see.”
Wiser counsel than this it would be impossible to conceive! If Philip had reproved Nathanael’s unbelief, he might have driven him back for many a day, and given offence. If he had reasoned with him, he might have failed to convince him, or might have confirmed him in his doubts. But by inviting him to prove the matter for himself, he showed his entire confidence in the truth of his own assertion, and his willingness to have it tested and proved. And the result shows the wisdom of Philip’s words. Nathanael owed his early acquaintance with Christ to that frank invitation, “Come and see.”
If we call ourselves true Christians, let us never be afraid to deal with people about their souls as Philip dealt with Nathanael. Let us invite them boldly to make proof of our religion. Let us tell them confidently that they cannot know its real value until they have tried it. Let us assure them that vital Christianity courts every possible inquiry. It has no secrets. It has nothing to conceal. Its faith and practice are spoken against, just because they are not known. Its enemies speak evil of things with which they are not acquainted. They understand neither what they say nor whereof they affirm. Philip’s mode of dealing, we may be sure, is one principal way to do good. Few are ever moved by reasoning and argument. Still fewer are frightened into repentance. The man who does most good to souls, is often the simple believer who says to his friends, “I have found a Saviour; come and see Him.”
Let us observe, lastly, in these verses, the high character which Jesus gives of Nathanael. He calleth him “an Israelite indeed, in whom is no guile.”
Nathanael, there can be no doubt, was a true child of God, and a child of God in difficult times. He was one of a very little flock. Like Simeon and Anna, and other pious Jews, he was living by faith and waiting prayerfully for the promised Redeemer, when our Lord’s ministry began. He had that which grace alone can give, an honest heart, a heart without guile. His knowledge was probably small. His spiritual eyesight was dim. But he was one who had lived carefully up to his light. He had diligently used such knowledge as he possessed. His eye had been single, though his vision had not been strong. His spiritual judgment had been honest, though it had not been powerful. What he saw in Scripture, he had held firmly, in spite of Pharisees and Sadducees, and all the fashionable religion of the day. He was an honest Old Testament believer, who had stood alone. And here was the secret of our Lord peculiar commendation! He declared Nathanael to be a true son of Abraham,—a Jew inwardly, possessing circumcision in the spirit as well as in the letter,—an Israelite in heart, as well as a son of Jacob in the flesh.
Let us pray that we may be of the same spirit as Nathanael. An honest, unprejudiced mind,—a child-like willingness to follow the truth, wherever the truth may lead us,—a simple, hearty desire to be guided, taught, and led by the Spirit,—a thorough determination to use every spark of light which we have,—are a possession of priceless value. A man of this spirit may live in the midst of much darkness, and be surrounded by every possible disadvantage to his soul. But the Lord Jesus will take care that such a man does not miss the way to heaven. “The meek will he guide in judgment: and the meek will he teach his way.” (Psalm xxv. 9.)—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:76–80
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Sinner’s Address to Christ
John Mason (1645–1694)
Where lies a sin, I’ll drop a tear,
Then view redeeming blood;
To mourning souls Christ will appear,
And surely do them good.
’Tis thou alone, my Lord, canst give
This aching heart relief;
Christ’s gentle voice would make it live,
His hand wipe off my grief.
Those falsely called the sweets of sin
Are bitter unto me;
I loath the state that I am in,
Lord, may I come to thee?
But, oh, wilt Thou receive him now
That’s coming to Thy door?
For I can bring no dowry, Lord;
I come extremely poor.
What if my tears could make a flood,
My righteousness is dross;
Those tears need washing in Thy blood,
Though wept upon Thy cross.
I have an argument to plead,
Which Thou canst not deny—
Thy grace is free, and Thou doest give
To sinners such as I.
Thou doest invite all wandering souls,
And I am one of those;
With Thee the sick do find a cure,
The weary find repose.
The world and sin will never vex,
Will trouble and molest;
I therefore trust my soul with Christ,
To bring to heaven’s rest.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
The Gospel According to John
Christ Witnesses to the Woman at the Well
4Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 2 (although Jesus Himself was not baptizing, but His disciples were), 3 He left Judea and went away again into Galilee. 4 And He had to pass through Samaria. 5 So He came to a city of Samaria called Sychar, near the parcel of ground that Jacob gave to his son Joseph; 6 and Jacob’s well was there. So Jesus, being wearied from His journey, was sitting thus by the well. It was about the sixth hour.
We should observe, for one thing, what is said about baptism. We read that “Jesus himself baptized not, but his disciples.”
The expression here used is a very remarkable one. In reading it we seem irresistibly led to one instructive conclusion. That conclusion is, that baptism is not the principal part of Christianity, and that to baptize is not the principal work for which Christian ministers are ordained. Frequently we read of our Lord preaching and praying. Once we read of His administering the Lord’s supper. But we have not a single instance recorded of His ever baptizing any one. And here we are distinctly told, that it was a subordinate work, which He left to others. Jesus “himself baptized not, but his disciples.”
The lesson is one of peculiar importance in the present day. Baptism, as a sacrament ordained by Christ Himself, is an honorable ordinance, and ought never to be lightly esteemed in the churches. It cannot be neglected or despised without great sin. When rightly used, with faith and prayer, it is calculated to convey the highest blessings. But baptism was never meant to be exalted to the position which many now-a-days assign to it in religion. It does not act as a charm. It does not necessarily convey the grace of the Holy Spirit. The benefit of it depends greatly on the manner in which it is used. The doctrine taught, and the language employed about it, in some quarters, are utterly inconsistent with the fact announced in the text. If baptism was all that some say it is, we would never have been told, that “Jesus himself baptized not.”
Let it be a settled principle in our minds that the first and chief business of the Church of Christ is to preach the Gospel. The words of Paul ought to be constantly remembered,—“Christ sent me not to baptize, but to preach the Gospel.” (1 Cor. i. 17.) When the Gospel of Christ is faithfully and fully preached we need not fear that the sacraments will be undervalued. Baptism and the Lord’s supper will always be most truly reverenced in those churches where the truth as it is in Jesus is most fully taught and known.
We should observe, for another thing, in this passage, what is said about our Lord’s human nature. We read that Jesus was “wearied with his journey.”
We learn from this, as well as many other expressions in the Gospels, that our Lord had a body exactly like our own. When “the Word became flesh,” He took on Him a nature like our own in all things, sin only excepted. Like ourselves, He grew from infancy to youth, and from youth to man’s estate. Like ourselves, He hungered, thirsted, felt pain, and needed sleep. He was liable to every sinless infirmity to which we are liable. In all things His body was framed like our own.
The truth before us is full of comfort for all who are true Christians. He to whom sinners are bid to come for pardon and peace, is one who is man as well as God. He had a real human nature when He was upon earth. He took a real human nature with Him, when He ascended up into heaven. We have at the right hand of God a High Priest who can be touched with the feeling of our infirmities, because He has suffered Himself being tempted. When we cry to Him in the hour of bodily pain and weakness, He knows well what we mean. When our prayers and praises are feeble through bodily weariness, He can understand our condition. He knows our frame. He has learned by experience what it is to be a man. To say that the Virgin Mary, or any one else, can feel more sympathy for us than Christ, is ignorance no less than blasphemy. The man Christ Jesus can enter fully into everything that belongs to man’s condition. The poor, the sick, and the suffering, have in heaven One who is not only an almighty Savior, but a most sympathetic Friend. The servant of Christ should grasp firmly this great truth, that there are two perfect and complete natures in the one Person whom he serves. The Lord Jesus, in whom the Gospel bids us believe, is, without doubt, almighty God,—equal to the Father in all things, and able to save to the uttermost all those that come unto God by Him. But that same Jesus is no less certainly perfect man,—able to sympathize with man in all his bodily sufferings, and acquainted by experience with all that man’s body has to endure. Power and sympathy are marvellously combined in Him who died for us on the cross. Because He is God, we may repose the weight of our souls upon Him with unhesitating confidence. He is mighty to save.—Because He is man, we may speak to Him with freedom, about the many trials to which flesh is heir. He knows the heart of a man.—Here is rest for the weary! Here is good news! Our Redeemer is man as well as God, and God as well as man. He that believes on Him, has everything that a child of Adam can possibly require, either for safety or for peace.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007), 3:190–193
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Christian Warfare
Samuel Stennett (1727–1795)
My Captain sounds the alarm of war;
Awake, the powers of hell are near!
“To arms! To arms!” I hear him cry,
’Tis yours to conquer, or to die!
Roused by the animating sound,
I cast my eager eyes around;
Make haste to gird my armor on,
And bid each trembling fear be gone.
Hope is my helmet; faith my shield;
Thy Word, my God! The sword I wield;
With sacred truth my loins are girt,
And holy zeal inspires my heart.
Thus armed I venture on the fight;
Resolved to put my foes to flight;
While Jesus kindly deigns to spread
His conquering banner o’er my head.
In him I hope; in him I trust;
His bleeding cross is all my boast.
Through troops of foes He’ll lead me on
To victory and the victor’s crown.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 6:22–27
“I Am the Bread of Life”
The next day the crowd that stood on the other side of the sea saw that there was no other small boat there, except one, and that Jesus had not entered with His disciples into the boat, but that His disciples had gone away alone. 23 There came other small boats from Tiberias near to the place where they ate the bread after the Lord had given thanks. 24 So when the crowd saw that Jesus was not there, nor His disciples, they themselves got into the small boats, and came to Capernaum seeking Jesus. 25 When they found Him on the other side of the sea, they said to Him, “Rabbi, when did You get here?”
26 Jesus answered them and said, “Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 27 Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.”
The Lord Jesus, we should never forget, is still the same. He never changes. He reads the secret motives of all who profess and call themselves Christians. He knows exactly why they do all they do in their religion. The reasons why they go to Church, and why they receive the sacrament,—why they attend family prayers, and why they keep Sunday holy,—all are naked and opened to the eyes of the great Head of the Church. By Him actions are weighed as well as seen. “Man looketh on the outward appearance, but the Lord looketh at the heart.” (1 Samuel 16:7">1 Sam. xvi. 7.)
Let us be real, true, and sincere in our religion, whatever else we are. The sinfulness of hypocrisy is very great, but its folly is greater still. It is not hard to deceive ministers, relatives, and friends. A little decent outward profession will often go a long way. But it is impossible to deceive Christ. “His eyes are as a flame of fire.” (Rev. i. 14.) He sees us through and through. Happy are those who can say,—“Thou, Lord, who knowest all things, knowest that we love thee.” (John xxi. 17.)
We should mark, secondly, in this passage, what Christ forbids. He told the crowds who followed Him so diligently for the loaves and fishes, “not to labour for the food that perisheth.” It was a remarkable saying, and demands explanation.
Our Lord, we may be sure, did not mean to encourage idleness. It would be a great mistake to suppose this hard labour was the appointed lot of Adam in Paradise. Labour was ordained to be man’s occupation after the fall. Labour is honourable in all men. No one need be ashamed of belonging to “the working classes.” Our Lord himself worked in the carpenter’s shop at Nazareth. Paul wrought as a tent-maker with his own hands.
What our Lord did mean to rebuke was, that excessive attention to labour for the body, while the soul is neglected, which prevails everywhere in the world. What He reproved was, the common habit of labouring only for the things of time, and letting alone the things of eternity—of minding only the life that now is, and disregarding the life to come. Against this habit He delivers a solemn warning.
Surely, we must all feel our Lord did not say the words before us without good cause. They are a startling caution which should ring in the ears of many in these latter days. How many in every rank of life are doing the very thing against which Jesus warns us! They are labouring night and day for “the food that perisheth,” and doing nothing for their immortal souls. Happy are those who early learn betimes the respective value of soul and body, and give the first and best place in their thoughts to salvation. One thing is needful. He that seeks first the kingdom of God, will never fail to find “all other things added to him.” (Matt. vi. 33.)
We should mark, thirdly, in this passage, what Christ advises. He tells us to “labour for the food that endureth to everlasting life.” He would have us take pains to find food and satisfaction for our souls. That food is provided in rich abundance in Him. But he that would have it must diligently seek it.
How are we to labour? There is but one answer. We must labour in the use of all appointed means. We must read our Bibles, like men digging for hidden treasure. We must wrestle earnestly in prayer, like men contending with a deadly enemy for life. We must take our whole heart to the house of God, and worship and hear like those who listen to the reading of a benefactor’s will. We must fight daily against sin, the world, and the devil, like those who fight for liberty, and must conquer, or be slaves. These are the ways we must walk in if we would find Christ, and be found of Him. This is “labouring.” This is the secret of getting on about our souls.
Labour like this no doubt is very uncommon. In carrying it on we shall have little encouragement from man, and shall often be told that we are “extreme,” and go too far. Strange and absurd as it is, the natural man is always fancying that we may take too much thought about religion, and refusing to see that we are far more likely to take too much thought about the world. But whatever man may say, the soul will never get spiritual food without labour. We must “strive,” we must “run,” we must “fight,” we must throw our whole heart into our soul’s affairs. It is “the violent” who take the kingdom. (Matt. xi. 12.)
We should mark, lastly, in this passage, what a promise Christ holds out. He tells us that He himself will give eternal food to all who seek it: “The Son of man shall give you the food that endureth unto everlasting life.”
How gracious and encouraging these words are! Whatever we need for the relief of our hungering souls, Christ is ready and willing to bestow. Whatever mercy, grace, peace, strength we require, the Son of man will give freely, immediately, abundantly, and eternally. He is “sealed,” and appointed, and commissioned by God the Father for this very purpose. Like Joseph in the Egyptian famine, it is His office to be the Friend, and Almoner [distributor of alms, benefactor], and Reliever of a sinful world. He is far more willing to give than man is to receive. The more sinners apply to Him, the better He is pleased.
And now, as we leave this rich passage, let us ask ourselves, what use we make of it? For what are we labouring ourselves? What do we know of lasting food and satisfaction for our inward man? Never let us rest until we have eaten of the food which Christ alone can give. Those who are content with any other spiritual food will sooner or later “lie down in sorrow.” (Isa. l. 11.)—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)], 3:345–348.
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Spiritual Warfare
Samuel Davies (1723–1761)
Arm thee in panoply divine,
My soul, and fired with courage rise;
A thousand enemies combine
To obstruct thy progress to the skies.
Infernal darts perpetual fly
And scatter various deaths around;
Around thee thousands daily die
And none escape without a wound.
The world presents her tempting charms,
And wears the aspect of a friend,
Yet, ah, she carries deadly arms,
And all her smiles in ruin end.
But, oh, the flesh, that latent foe,
That treacherous enemy in my breast!
’Tis hence proceeds my overthrow,
And hence I’m conquered by the rest.
Through troops of potent enemies,
Through hostile snares and fields of blood,
If I expect the glorious prize,
I must pursue my dangerous road.
But, ah, how can a feeble worm
Obtain so hard a victory?
Alas, I perish in the storm,
And helpless fall, and bleed, and die.
The glorious prize stands in view,
But deaths and dangers stop my way;
Thou glorious prize! Adieu, adieu!
Here, cruel foes! Come size your prey.
But hark, an animating voice,
Majestic breaks from the upper sky,
Courage, frail worm! Live and rejoice,
I have procured the victory.
“Suspended on the accursed tree,
I crushed the might of all thy foes,
Dying, I spoiled their tyranny,
And triumphed over them when I rose.
“This arm that props the universe,
And holds up natures tottering frame,
Can all surrounding harms disperse,
And safe protect the feeblest name.
“The captain of salvation deigns
To lead the van, and guard thy way;
And since thy conquering Leader reigns,
The infernal powers shall miss their prey.
“In me confide; from me derive
Courage and strength to keep the field;
In crowds of death then thou shalt live,
And all thy foes shall stubborn yield.
“The Spirit’s sword victorious yield,
And steel thy breast with righteousness;
Let faith be thy triumphant shield;
Thy helmet, hope of heav’nly bliss.
“See in my hands the glorious prize;
This crown the conqueror shall wear.
Rise then with dauntless courage rise,
And bid adieu to every fear.
“Though sharp the conflict, ’tis but short;
Victr’y with active wings draws nigh.
And my brave soldiers, all unhurt,
Ere long shall triumph in the sky.”
Blessed Jesus, with martial zeal,
I arm, and rush into the fight;
And through my weakness still I feel,
I am almighty in thy might.
Thy gracious Words my heart inspire
With generous zeal for noble deeds;
Let hell and all her hosts appear,
My soul, undaunted, now proceeds.
Satan, affrighted at Thy frown,
Retreats, despairing of his prey;
And all the flatteries earth has shown,
In vain their treacherous charms display.
The flesh, subdued by grace divine,
No more shall triumph o’er the man.
Now, glorious prize, I call thee mine,
Though earth and hell do all they can.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 6:66–71
Confession by Peter
As a result of this many of His disciples withdrew and were not walking with Him anymore. 67 So Jesus said to the twelve, “You do not want to go away also, do you?” 68 Simon Peter answered Him, “Lord, to whom shall we go? You have words of eternal life. 69 We have believed and have come to know that You are the Holy One of God.” 70 Jesus answered them, “Did I Myself not choose you, the twelve, and yet one of you is a devil?” 71 Now He meant Judas the son of Simon Iscariot, for he, one of the twelve, was going to betray Him.
Let us mark in this passage what an old sin backsliding is. We read that when our Lord had explained what He meant by “eating and drinking his flesh and blood,”—“From that time, many went back and walked no more with him.”
The true grace of God no doubt is an everlasting possession. From this men never fall away entirely, when they have once received it. “The foundation of God standeth sure.” “My sheep shall never perish.” (2 Tim. ii. 19; John x. 28.) But there is counterfeit grace and unreal religion in the Church, wherever there is true; and from counterfeit grace thousands may, and do, fall away. Like the stony ground hearers, in the parable of the sower, many “have no root in themselves, and so in time of trial fall away.” All is not gold that glitters. All blossoms do not come to fruit. All are not Israel which are called Israel. Men may have feelings, desires, convictions, resolutions, hopes, joys, sorrows in religion, and yet never have the grace of God. They may run well for a season, and bid fair to reach heaven, and yet break down entirely after a time, go back to the world, and end like Demas, Judas Iscariot, and Lot’s wife.
It must never surprise us to see and hear of such cases in our own days. If it happened in our Lord’s time and under our Lord’s teaching, much more may we expect it to happen now. Above all, it must never shake our faith and discourage us in our course. On the contrary, we must make up our minds that there will be backsliders in the Church as long as the world stands. The sneering infidel, who defends his unbelief by pointing at them, must find some better argument than their example. He forgets that there will always be counterfeit coin where there is true money.
Let us mark, secondly, in this passage, the noble declaration of faith which the Apostle Peter made. Our Lord had said to the twelve, when many went back, “Will ye also go away?” At once Peter replied, with characteristic zeal and fervor, “Lord, to whom shall we go? Thou hast the words of eternal life. And we believe and art sure that thou art that Christ, the Son of the living God.”
The confession contained in these words is a very remarkable one. Living in a professedly Christian land, and surrounded by Christian privileges; we can hardly form an adequate idea of its real value. For a humble Jew to say of one whom Scribes, and Pharisees, and Sadducees agreed in rejecting, “Thou hast the words of eternal life; thou art the Christ,” was an act of mighty faith. No wonder that our Lord said, in another place, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is heaven.” (Matt. xvi. 17.)
But the question with which Peter begins, is just as remarkable as his confession. “To whom shall we go?” said the noble-hearted Apostle. “Whom shall we follow? To what teacher shall we betake ourselves? Where shall we find any guide to heaven to compare with thee? What shall we gain by forsaking thee? What Scribe, what Pharisee, what Sadducee, what Priest, what Rabbi can show us such words of eternal life as thou showest?”
The question is one which every true Christian may boldly ask, when urged and tempted to give up his religion, and go back to the world. It is easy for those who hate religion to pick holes in our conduct, to make objections to our doctrines, to find fault with our practices. It may be hard sometimes to give them any answer. But after all, “To whom shall we go,” if we give up our religion? Where shall we find such peace, and hope, and solid comfort as in serving Christ, however poorly we serve Him? Can we better ourselves by turning our back on Christ, and going back to our old ways? We cannot. Then let us hold on our way and persevere.
Let us mark, lastly, in this passage, what little benefit some men get from religious privileges. We read that our Lord said, “Have not I chosen you twelve, and one of you is a devil.” And it goes on, “He spoke of Judas Iscariot, the son of Simon.”
If ever there was a man who had great privileges and opportunities, that man was Judas Iscariot. A chosen disciple, a constant companion of Christ, a witness of His miracles, a hearer of His sermons, a commissioned preacher of His kingdom, a fellow and friend of Peter, James, and John,—it would be impossible to imagine a more favourable position for a man’s soul. Yet if anyone ever fell hopelessly into hell, and made shipwreck at last for eternity, that man was Judas Iscariot. The character of that man must have been black indeed, of whom our Lord could say he is “a devil.”
Let us settle it firmly in our minds, that the possession of religious privileges alone is not enough to save our souls. It is neither place, nor light, nor company, nor opportunities, but grace that man needs to make him a Christian. With grace we may serve God in the most difficult position,—like Daniel in Babylon, Obadiah in Ahab’s court, and the saints in Nero’s household. Without grace we may live in the full sunshine of Christ’s countenance, and yet, like Judas, be miserably cast away. Then let us never rest until we have grace reigning in our souls. Grace is to be had for the asking. There is One sitting at the right hand of God who has said,—“Ask, and it shall be given you.” (Matt. vii. 7.) The Lord Jesus is more willing to give grace than man is to seek it. If men have it not, it is because they do not ask it.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
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I was glad when they said to me, “Let us go to the house of the Lord.”
God Insensibly Withdrawn
Philip Doddridge (1702–1751)
A present God is all our strength,
And all our joy and hope;
When He withdraws, our comforts die,
And every grace must droop.
But flatt’ring trifles charm our hearts
To court their false embrace,
Till justly this neglected Friend
Averts His angry face.
He leaves us, and we miss Him not,
But go presumptuous on;
Till baffled, wounded, and enslaved,
We learn that God is gone.
And what, my soul, can then remain,
One ray of light to give?
Severed from Him, their better life,
How can His children live?
Hence, all ye painted forms of joy,
And leave my heart to mourn;
I would devote these eyes to tears,
Till cheered by His return.
Look back, my Lord, and own the place,
Where once Thy temple stood;
For lo, its ruins bear the mark
Of rich atoning blood.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 8:12–20
“I Am the Light of the World”
Then Jesus again spoke to them, saying, “I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life.” 13 So the Pharisees said to Him, “You are testifying about Yourself; Your testimony is not true.” 14 Jesus answered and said to them, “Even if I testify about Myself, My testimony is true, for I know where I came from and where I am going; but you do not know where I come from or where I am going. 15 You judge according to the flesh; I am not judging anyone. 16 But even if I do judge, My judgment is true; for I am not alone in it, but I and the Father who sent Me. 17 Even in your law it has been written that the testimony of two men is true. 18 I am He who testifies about Myself, and the Father who sent Me testifies about Me.” 19 So they were saying to Him, “Where is Your Father?” Jesus answered, “You know neither Me nor My Father; if you knew Me, you would know My Father also.” 20 These words He spoke in the treasury, as He taught in the temple; and no one seized Him, because His hour had not yet come.
Let us notice, for one thing, in these verses, what the Lord Jesus says of Himself. He proclaims, “I am the light of the world.”
These words imply that the world needs light, and is naturally in a dark condition. It is so in a moral and spiritual point of view: and it has been so for nearly 6,000 years. In ancient Egypt, Greece, and Rome, in modern England, France, and Germany, the same report is true. The vast majority of men neither see nor understand the value of their souls, the true nature of God, nor the reality of a world to come! Notwithstanding all the discoveries of art and science, “darkness still covers the earth, and gross darkness the people.” (Isaiah. 60:2.)
For this state of things, the Lord Jesus Christ declares Himself to be the only remedy. He has risen, like the sun, to diffuse light, and life, and peace, and salvation, in the midst of a dark world. He invites all who want spiritual help and guidance to turn to Him, and take Him for their leader. What the sun is to the whole solar system—the center of light, and heat, and life, and fertility—that He has come into the world to be to sinners.
Let this saying sink down into our hearts. It is weighty and full of meaning. False lights on every side invite man’s attention in the present day. Reason, philosophy, earnestness, liberalism, conscience, and the voice of the Church, are all, in their various ways, crying loudly that they have got “the light” to show us. Their advocates know not what they say. Wretched are those who believe their high professions! He only is the true light who came into the world to save sinners, who died as our substitute on the cross, and sits at God’s right hand to be our Friend. “In His light we shall see light.” (Psalm xxxvi. 9.)
Let us notice, secondly, in these verses, what the Lord Jesus says of those who follow Him. He promises, “He that followeth Me shall not walk in darkness, but shall have the light of life.”
To follow Christ is to commit ourselves wholly and entirely to Him as our only leader and Saviour, and to submit ourselves to Him in every matter, both of doctrine and practice. “Following” is only another word for “believing.” It is the same act of soul, only seen from a different point of view. As Israel followed the pillar of cloud and fire in all their journeyings—moving whenever it moved, stopping whenever it tarried, asking no questions, marching on in faith—so must a man deal with Christ. He must “follow the Lamb wherever He goeth.” (Rev. xiv. 4.)
He that so follows Christ shall “not walk in darkness.” He shall not be left in ignorance, like the many around him. He shall not grope in doubt and uncertainty, but shall see the way to heaven, and know where he is going.—He “shall have the light of life.” He shall feel within him the light of God’s countenance shining on him. He shall find in his conscience and understanding a living light, which nothing can altogether quench. The lights with which many please themselves shall go out in the valley of the shadow of death, and prove worse than useless. But the light that Christ gives to every one that follows Him shall never fail.
Let us notice, lastly, in these verses, what the Lord Jesus says of His enemies. He tells the Pharisees that, with all their pretended wisdom, they were ignorant of God. “Ye neither know Me nor my Father; if ye had known Me, ye would have known my Father also.”
Ignorance like this is only too common. There are thousands who are conversant with many branches of human learning, and can even argue and reason about religion, and yet know nothing really about God. That there is such a Being as God they fully admit. But His character and attributes revealed in Scripture, His holiness, His purity, His justice, His perfect knowledge, His unchangeableness, are things with which they are little acquainted. In fact, the subject of God’s nature and character makes them uncomfortable, and they do not like to dwell upon it.
The grand secret of knowing God is to draw near to Him through Jesus Christ. Approached from this side, there is nothing that need make us afraid. Viewed from this standpoint, God is the sinner’s friend. God, out of Christ, may well fill us with alarm. How shall we dare to look at so high and holy a Being?—God in Christ is full of mercy, grace, and peace. His law’s demands are satisfied. His holiness need not make us afraid. Christ in one word is the way and door, by which we must ever draw near to the Father. If we know Christ, we shall know the Father. It is His own word,—”No man cometh unto the Father but by Me.” (John xiv. 6.) Ignorance of Christ is the root of ignorance of God. Wrong at the starting-point, the whole sum of a man’s religion is full of error.
And now, where are we ourselves? Do we know? Many are living and dying in a kind of fog.—Where are we going? Can we give a satisfactory answer? Hundreds go out of existence in utter uncertainty.—Let us leave nothing uncertain that concerns our everlasting salvation. Christ, the light of the world, is for us as well as for others, if we humbly follow Him, cast our souls on Him, and become His disciples.—Let us not, like thousands, waste our lives in doubting, and arguing, and reasoning, but simply follow. The child that says—“I will not learn anything until I know something,” will never learn at all. The man that says—“I must first understand everything before I become a Christian,” will die in his sins. Let us begin by “following,” and then we shall find light.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Devil defeated by Faith,
Well Fixed and Furnished
Ralph Erskine (1685–1752)
Be sober, vigilant, and stout;
For every day and hour,
Your foe, the devil, walks about,
Still seeking to devour.
Whom, by a steady faith resist,
In Christ, the Captain’s name;
Knowing your fellow-soldiers blessed,
Your welfare is the same.
But may the God, and source of all,
Your grace and warlike store,
Who did by Jesus Christ you call,
To his eternal glore.
After your short while’s suff’ring now,
May he perfect you all,
Establish, strengthen, settle you,
Firm like a brazen wall.
To him whose all-sufficiency,
Alone can thus sustain;
All glory and dominion be
Forevermore. Amen.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 9:13–25
They brought to the Pharisees the man who was formerly blind. 14 Now it was a Sabbath on the day when Jesus made the clay and opened his eyes. 15 Then the Pharisees also were asking him again how he received his sight. And he said to them, “He applied clay to my eyes, and I washed, and I see.” 16 Therefore some of the Pharisees were saying, “This man is not from God, because He does not keep the Sabbath “ But others were saying, “How can a man who is a sinner perform such signs?” And there was a division among them. 17 So they said to the blind man again, “What do you say about Him, since He opened your eyes?” And he said, “He is a prophet.”
18 The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight, 19 and questioned them, saying, “Is this your son, who you say was born blind? Then how does he now see?” 20 His parents answered them and said, “We know that this is our son, and that he was born blind; 21 but how he now sees, we do not know; or who opened his eyes, we do not know. Ask him; he is of age, he will speak for himself.” 22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue. 23 For this reason his parents said, “He is of age; ask him.” 24 So a second time they called the man who had been blind, and said to him, “Give glory to God; we know that this man is a sinner.” 25 He then answered, “Whether He is a sinner, I do not know; one thing I do know, that though I was blind, now I see.”
These would-be wise men completely mistook the intention of the Sabbath. They did not see that it was “made for man,” and meant for the good of man’s body, mind, and soul. It was a day to be set apart from others, no doubt, and to be carefully sanctified and kept holy. But its sanctification was never intended to prevent works of necessity and acts of mercy. To heal a sick man was no breach of the Sabbath day. In finding fault with our Lord for so doing, the Jews only exposed their ignorance of their own law. They had forgotten that it is as great a sin to add to a commandment, as to take it away.
Here, as in other places, we must take care that we do not put a wrong meaning on our Lord’s conduct. We must not for a moment suppose that the Sabbath is no longer binding on Christians, and that they have nothing to do with the Fourth Commandment. This is a great mistake, and the root of great evil. Not one of the ten commandments has ever been repealed or put aside. Our Lord never meant the Sabbath to become a day of pleasure, or a day of business, or a day of traveling and idle dissipation. He meant it to be “kept holy” as long as the world stands. It is one thing to employ the Sabbath in works of mercy, in ministering to the sick, and doing good to the distressed. It is quite another thing to spend the day in visiting, feasting, and self-indulgence. Whatever men may please to say, the way in which we use the Sabbath a sure test of the state of our religion. By the Sabbath may be found out whether we love communion with God. By the Sabbath may be found out whether we are in tune for heaven. By the Sabbath, in short, the secrets of many hearts are revealed. There are only too many of whom we may say with sorrow, “These men are not of God, because they keep not the Sabbath day.” *
These verses show us, secondly, the desperate lengths to which prejudice will sometimes carry wicked men. We read that the “Jews agreed that if any man did confess that Jesus was Christ, he should be put out of the synagogue.” They were determined not to believe. They were resolved that no evidence should change their minds, and no proofs influence their will. They were like men who shut their eyes and tie a bandage over them, and refuse to have it untied. Just as in after times they stopped their ears when Stephen preached, and refused to listen when Paul made his defense, so they behaved at this period of our Lord’s ministry.
Of all states of mind into which unconverted men can fall, this is by far the most dangerous to the soul. So long as a person is open, fair, and honest-minded, there is hope for him, however ignorant he may be. He may be much in the dark at present. But is he willing to follow the light, if set before him? He may be walking in the broad road with all his might. But is he ready to listen to any one who will show him a more excellent way? In a word, is he teachable, childlike, and unfettered by prejudice? If these questions can be answered satisfactorily, we never need despair about the man’s soul.
The state of mind we should always desire to possess is that of the noble-minded Bereans. When they first heard the Apostle Paul preach, they listened with attention. They received the Word “with all readiness of mind.” They “searched the Scriptures,” and compared what they heard with God’s Word. “And therefore,” we are told, “many of them believed.” Happy are those who go and do likewise! (Acts xvii. 11, 12.)
These verses show us, lastly, that nothing convinces a man so thoroughly as his own senses and feelings. We read that the unbelieving Jews tried in vain to persuade the blind man whom Jesus healed, that nothing had been done for him. They only got from him one plain answer: “One thing I know, that whereas I was blind, now I see.” How the miracle had been worked, he did not pretend to explain. Whether the person who had healed him was a sinner, he did not profess to know. But that something had been done for him he stoutly maintained. He was not to be reasoned out of his senses. Whatever the Jews might think, there were two distinct facts of which he was conscious: “I was blind: now I see.”
There is no kind of evidence so satisfactory as this to the heart of a real Christian. His knowledge may be small. His faith may be feeble. His doctrinal views may be at present confused and indistinct. But if Christ has really wrought a work of grace in his heart by His Spirit, he feels within him something that you cannot overthrow. “I was dark, and now I have light. I was afraid of God, and now I love Him. I was fond of sin, and now I hate it. I was blind, and now I see.” Let us never rest until we know and feel within us some real work of the Holy Ghost. Let us not be content with the name and form of Christianity. Let us desire to have true experimental acquaintance with it. Feelings no doubt, are deceitful, and are not everything in religion. But if we have no inward feelings about spiritual matters, it is a very bad sign. The hungry man eats, and feels strengthened; the thirsty man drinks, and feels refreshed. Surely the man who has within him the grace of God, ought to be able to say, “I feel its power.”—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
* Once again, Ryle’s sabbatarianism comes through, and, as noted before, I disagree.
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Conflict
John Mason (1645–1694)
Oh, what a war is in my soul, which fain would be devout!
I am most weary with the fight, but may not yet give out.
The flesh and spirit both contend for this weak soul of mine,
That oft I know not what to do; but, Lord, I would be Thine.
I would believe, but unbelief prevails the other way;
And I have constant cause for grief, a longer night than day.
I cry to God; those cries declare whose part my soul does take;
Accept my poor desires while I do this resistance make.
My evidences should be clear; but, ah, the blots of sin
Turn cheering hope to saddening fear and make black doubts within.
The laws of sin and grace will jar both dwelling in one room,
The saints expect perpetual war till ye are sent for home.
Although these combats make you fear they should not cast you down;
God will give grace to hold out here, and glory for its crown.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 11:7–16
Then after this He said to the disciples, “Let us go to Judea again.” 8 The disciples said to Him, “Rabbi, the Jews were just now seeking to stone You, and are You going there again?” 9 Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. 10 But if anyone walks in the night, he stumbles, because the light is not in him.” 11 This He said, and after that He said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.” 12 The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14 So Jesus then said to them plainly, “Lazarus is dead, 15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” 16 Therefore Thomas, who is called Didymus, said to his fellow disciples, “Let us also go, so that we may die with Him.”
Things such as these are often going on around us. The servants of Christ are often placed in circumstances just as puzzling and perplexing as those of the disciples. They are led in ways of which they cannot see the purpose and object; they are called to fill positions from which they naturally shrink, and which they would never have chosen for themselves. Thousands in every age are continually learning this by their own experience. The path they are obliged to walk in is not the path of their own choice. At present they cannot see its usefulness or wisdom.
At times like these a Christian must call into exercise his faith and patience. He must believe that his Master knows best by what road His servant ought to travel, and that He is leading him, by the right way, to a city of habitation. He may rest assured that the circumstances in which be is placed are precisely those which are most likely to promote his graces and to check his besetting sins. He need not doubt that what he cannot see now, he will understand hereafter. He will find one day that there was wisdom in every step of his journey, though flesh and blood could not see it at the time. If the twelve disciples had not been taken back into Judæa, they would not have seen the glorious miracle of Bethany. If Christians were allowed to choose their own course through life, they would never learn hundreds of lessons about Christ and His grace, which they are now taught in God’s ways. Let us remember these things. The time may come when we shall be called to take some journey in life which we greatly dislike. When that time comes, let us set out cheerfully, and believe that all is right.
We should notice, secondly, in this passage, how tenderly Christ speaks of the death of believers. He announces the fact of Lazarus being dead in language of singular beauty and gentleness: “Our friend Lazarus sleepeth.” Every true Christian has a Friend in heaven, of almighty power and boundless love. He is thought of, cared for, provided for, defended by God’s eternal Son. He has an unfailing Protector, who never slumbers or sleeps, and watches continually over his interests. The world may despise him, but he has no cause to be ashamed. Father and mother even may cast him out, but Christ having once taken him up will never let him go. He is the “friend of Christ” even after he is dead! The friendships of this world are often fair-weather friendships, and fail us like summer-dried fountains, when our need is the sorest; but the friendship of the Son of God is stronger than death, and goes beyond the grave. The Friend of sinners is a Friend that sticketh closer than a brother.
The death of true Christians is “sleep,” and not annihilation. It is a solemn and miraculous change, no doubt, but not a change to be regarded with alarm. They have nothing to fear for their souls in the change, for their sins are washed away in Christ’s blood. The sharpest sting of death is the sense of unpardoned sin. Christians have nothing to fear for their bodies in the change; they will rise again by and by, refreshed and renewed, after the image of the Lord. The grave itself is a conquered enemy. It must render back its tenants safe and sound, the very moment that Christ calls for them at the last day.
Let us remember these things when those whom we love fall asleep in Christ, or when we ourselves receive our notice to depart this world. Let us call to mind, in such an hour, that our great Friend takes thought for our bodies as well as for our souls, and that He will not allow one hair of our heads to perish. Let us never forget that the grave is the place where the Lord Himself lay, and that as He rose again triumphant from that cold bed, so also shall all His people. To a mere worldly man death must needs be a terrible thing; but he that has Christian faith may boldly say, as he lays down life, “I will lay me down in peace, and take my rest: for it is Thou, Lord, that makest me dwell in safety.”
We should notice, lastly, in this passage, how much of natural temperament clings to a believer even after conversion. We read that when Thomas saw that Lazarus was dead, and that Jesus was determined, in spite of all danger, to return into Judæa, he said, “Let us also go, that we may die with Him.” There can only be one meaning in that expression: it was the language of a despairing and desponding mind, which could see nothing but dark clouds in the picture. The very man who afterwards could not believe that his Master had risen again, and thought the news too good to be true, is just the one of the twelve who thinks that if they go back to Judæa they must all die!
Things such as these are deeply instructive, and are doubtless recorded for our learning. They show us that the grace of God in conversion does not so re-mold a man as to leave no trace of his natural bent of character. The sanguine do not altogether cease to be sanguine, nor the desponding to be desponding, when they pass from death to life, and become true Christians. They show us that we must make large allowances for natural temperament, in forming our estimate of individual Christians. We must not expect all God’s children to be exactly one and the same. Each tree in a forest has its own peculiarities of shape and growth, and yet all at a distance look one mass of leaf and verdure. Each member of Christ’s body has his own distinctive bias, and yet all in the main are led by one Spirit, and love one Lord. The two sisters Martha and Mary, the apostles Peter and John and Thomas, were certainly very unlike one another in many respects. But they had all one point in common: they loved Christ, and were His friends.
Let us take heed that we really belong to Christ. This is the one thing needful. If this is made sure, we shall be led by the right way, and end well at last. We may not have the cheerfulness of one brother, or the fiery zeal of another, or the gentleness of another. But if grace reigns within us, and we know what repentance and faith are by experience, we shall stand on the right hand in the great day. Happy is the man of whom, with all his defects, Christ says to saints and angels, “This is our friend.”—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Excellencies of Christ
Samuel Stennett (1727–1795)
To Christ, the Lord, let every tongue
Its noblest tribute bring;
When He’s the subject of the song,
Who can refuse to sing?
Survey the beauties of His face,
And on His glories dwell;
Think of the wonders of His grace,
And all His triumphs tell.
Majestic sweetness sits enthroned,
Upon His awful brow;
His head with radiant glories crowned,
His lips with grace o’erflow.
No mortal can with Him compare,
Among the sons of men;
Fairer is he than all the fair,
That fill the heavenly train.
He saw me plunged in deep distress,
He flew to my relief;
For me He bore the shameful cross,
And carried all my grief.
His hand a thousand blessings pours
Upon my guilty head;
His presence guilds my darkest hours,
And guards my sleeping bed.
To Him I owe my life, and breath,
And all the joys I have;
He makes me triumph over death,
And saves me from the grave.
To heaven, the place of His abode,
He brings my weary feet;
Shows me the glories of my God,
And makes my joys complete.
Since from His bounty I receive
Such proofs of love divine,
Had I a thousand hearts to give,
Lord, they should all be thine!
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 11:47–57
Therefore the chief priests and the Pharisees convened a council, and were saying, “What are we doing? For this man is performing many signs. 48 If we let Him go on like this, all men will believe in Him, and the Romans will come and take away both our place and our nation.” 49 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all, 50 nor do you take into account that it is expedient for you that one man die for the people, and that the whole nation not perish.” 51 Now he did not say this on his own initiative, but being high priest that year, he prophesied that Jesus was going to die for the nation, 52 and not for the nation only, but in order that He might also gather together into one the children of God who are scattered abroad. 53 So from that day on they planned together to kill Him.
54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples.
55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves. 56 So they were seeking for Jesus, and were saying to one another as they stood in the temple, “What do you think; that He will not come to the feast at all?” 57 Now the chief priests and the Pharisees had given orders that if anyone knew where He was, he was to report it, so that they might seize Him.
We should observe, for one thing, in these verses, the desperate wickedness of man’s natural heart. A mighty miracle was wrought within an easy walk of Jerusalem. A man four days dead was raised to life, in the sight of many witnesses. The fact was unmistakable, and could not be denied; and yet the chief priests and Pharisees would not believe that He who did this miracle ought to be received as the Messiah. In the face of overwhelming evidence they shut their eyes, and refused to be convinced. “This man,” they admitted, “does many miracles.” But so far from yielding to this testimony, they only plunged into further wickedness, and “took counsel to put Him to death.” Great, indeed, is the power of unbelief!
Let us beware of supposing that miracles alone have any power to convert men’s souls, and to make them Christians. The idea is a complete delusion. To fancy, as some do, that if they saw something wonderful done before their eyes in confirmation of the Gospel, they would at once cast off all indecision and serve Christ, is a mere idle dream. It is the grace of the Spirit in our hearts, and not miracles, that our souls require. The Jews of our Lord’s day are a standing proof to mankind that men may see signs and wonders, and yet remain hard as stone. It is a deep and true saying, “If men believe not Moses and the Prophets, neither would they be persuaded though one rose from the dead.” (Luke xvi. 31.)
We must never wonder if we see abounding unbelief in our own times, and around our own homes. It may seem at first unexplainable to us, how men cannot see the truth which seems so clear to ourselves, and do not receive the Gospel which appears so worthy of acceptance. But the plain truth is, that man’s unbelief is a far more deeply seated disease than it is generally reckoned. It is proof against the logic of facts, against reasoning, against argument, against moral persuasion. Nothing can melt it down but the grace of God. If we ourselves believe, we can never be too thankful. But we must never count it a strange thing, if we see many of our fellows just as hardened and unbelieving as the Jews.
We should observe, for another thing, the blind ignorance with which God’s enemies often act and reason. These rulers of the Jews said to one another, “If we let this Christ alone we shall be ruined. If we do not stop His course, and make an end of His miracles, the Romans will interfere, and make an end of our nation.” Never, the event afterward proved, was there a more short-sighted and erring judgment than this. They rushed madly on the path they had chosen, and the very thing they feared came to pass. They did not leave our Lord alone, but crucified and slew Him. And what happened then? After a few years, the very calamity they had dreaded took place: the Roman armies did come, destroyed Jerusalem, burned the temple, and carried away the whole nation into captivity.
The well-read Christian need hardly be reminded of many such like things in the history of Christ’s Church. The Roman emperors persecuted the Christians in the first three centuries, and thought it a positive duty not to let them alone. But the more they persecuted them, the more they increased. The blood of the martyrs became the seed of the Church.—The English Papists, in the days of Queen Mary, persecuted the Protestants, and thought that truth was in danger if they were let alone. But the more they burned our forefathers, the more they confirmed men’s minds in steadfast attachment to the doctrines of the Reformation.—In short, the words of the second Psalm are continually verified in this world: “The kings of the earth set themselves, and the rulers take counsel together against the Lord.” But “He that sitteth in the heavens shall laugh; the Lord shall have them in derision.” God can make the designs of His enemies work together for the good of His people, and cause the wrath of man to praise Him. In days of trouble, and rebuke, and blasphemy, believers may rest patiently in the Lord. The very things that at one time seem likely to hurt them, shall prove in the end to be for their gain.
We should observe, lastly, what importance bad men sometimes attach to outward ceremonial, while their hearts are full of sin. We are told that many Jews “went up out of the country to Jerusalem, before the Passover, to purify themselves.” The most of them, it may be feared, neither knew nor cared anything about inward purity of heart. They made much ado about the washings, and fastings, and ascetic observances, which formed the essence of popular Jewish religion in our Lord’s time; and yet they were willing in a very few days to shed innocent blood. Strange as it may appear, these very sticklers for outward ceremonies were found ready to do the will of the Pharisees, and to put their own Messiah to a violent death.
Extremes like this meeting together in the same person are, unhappily, far from uncommon. Experience shows that a bad conscience will often try to satisfy itself, by a show of zeal for the cause of religion, while the “weightier matters” of the faith are entirely neglected. The very same man who is ready to compass sea and land to attain ceremonial purity is often the very man, who, if he had fit opportunity, would not shrink from helping to crucify Christ. Startling as these assertions may seem, they are abundantly borne out by plain facts. The cities where Lent is kept at this day with the most extravagant strictness are the very cities where the carnival after Lent is a season of glaring excess and immorality. The people in some parts of Christendom, who make much ado one week about fasting and priestly absolution, are the very people who another week will think nothing of murder! These things are simple realities. The hideous inconsistency of the Jewish formalists in our Lord’s time has never been without a long succession of followers.
Let us settle it firmly in our minds that a religion which expends itself in zeal for outward formalities is utterly worthless in God’s sight. The purity that God desires to see is not the purity of bodily washing and fasting, of holy water and self-imposed asceticism, but purity of heart. External worship and ceremonialism may “satisfy the flesh,” but they do not tend to promote real godliness. The standard of Christ’s kingdom must be sought in the sermon on the Mount: “Blessed are the pure in heart, for they shall see God.” (Matt. v. 8; Col. ii. 23.)—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
Recovered from the Tomb
Mather Byles (1706–1788)
To Thee, my Lord, I lift the song,
Awake, my tuneful powers;
In constant praise my grateful tongue
Shall fill my following hours.
Guilty, condemned, undone I stood;
I bid my God depart.
He took my sins, and paid His blood,
And turned this wandering heart.
Death, the grim tyrant, seized my frame,
Vile, loathsome, accursed;
His breath renews the vital flame,
And glories change the dust.
Now, Savior, shall Thy praise commence;
My soul by Thee brought home,
And every member, every sense,
Recovered from the tomb.
To Thee my reason I submit,
My love, my memory, Lord,
My eyes to read, my hands to write,
My lips to preach Thy Word.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
John 13:6–15
So He came to Simon Peter. He said to Him, “Lord, do You wash my feet?” 7 Jesus answered and said to him, “What I do you do not realize now, but you will understand hereafter.” 8 Peter said to Him, “Never shall You wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” 9 Simon Peter said to Him, “Lord, then wash not only my feet, but also my hands and my head.” 10 Jesus said to him, “He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you.” 11 For He knew the one who was betraying Him; for this reason He said, “Not all of you are clean.”
12 So when He had washed their feet, and taken His garments and reclined at the table again, He said to them, “Do you know what I have done to you? 13 You call Me Teacher and Lord; and you are right, for so I am. 14 If I then, the Lord and the Teacher, washed your feet, you also ought to wash one another’s feet. 15 For I gave you an example that you also should do as I did to you.
We should notice, firstly, the hasty ignorance of the Apostle Peter. One moment we find him refusing to allow his Master to do such a servile work as He is about to do:—“Dost thou wash my feet?” “Thou shalt never wash my feet.” Another moment we find him rushing with characteristic impetuosity into the other extreme:—“Lord, wash not my feet only, but my hands and my head.” But throughout the transaction we find him unable to take in the real meaning of what his eyes behold. He sees, but he does not understand.
Let us learn from Peter’s conduct that a man may have plenty of faith and love, and yet be sadly destitute of clear knowledge. We must not set down men as graceless and godless because they are dull, and stupid, and blundering in their religion. The heart may often be quite right when the head is quite wrong. We must make allowances for the corruption of the understanding, as well as of the will. We must not be surprised to find that the brains as well as the affections of Adam’s children have been hurt by the fall. It is a humbling lesson, and one seldom fully learned except by long experience. But the longer we live the more true shall we find it, that a believer, like Peter, may make many mistakes and lack understanding, and yet, like Peter, have a heart right before God, and get to heaven at last.
Even at our best estate we shall find that many of Christ’s dealings with us are hard to understand in this life. The “why” and “wherefore” of many a providence will often puzzle and perplex us quite as much as the washing puzzled Peter. The wisdom, and fitness, and necessity of many a thing will often be hidden from our eyes. But at times like these we must remember the Master’s words, and fall back upon them:—“What I do thou knowest not now, but thou shalt know hereafter.” There came days, long after Christ had left the world, when Peter saw the full meaning of all that happened on the memorable night before the crucifixion. Even so there will be a day when every dark page in our life’s history will be explained, and when, as we stand with Christ in glory, we shall know all.
We should notice, secondly, in this passage, the plain practical lesson which lies upon its surface. That lesson is read out to us by our Lord. He says, “I have given you an example, that ye should do as I have done to you.”
Humility is evidently one part of the lesson. If the only-begotten Son of God, the King of kings, did not think it beneath Him to do the humblest work of a servant, there is nothing which His disciples should think themselves too great or too good to do. No sin is so offensive to God, and so injurious to the soul as pride. No grace is so commended, both by precept and example, as humility. “Be clothed with humility.” “He that humbleth himself shall be exalted.”—“Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God: but made Himself of no reputation, and took upon Him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, He humbled Himself.” (1 Pet. v. 5; Luke xviii 14; Phil. ii. 5–8.) Well would it be for the Church if this very simple truth was more remembered, and real humility was not so sadly rare. Perhaps there is no sight so displeasing in God’s eyes as a self-conceited, self-satisfied, self-contented, stuck-up professor of religion. Alas, it is a sight only too common! Yet the words which St. John here records have never been repealed. They will be a swift witness against many at the last day, except they repent.
Love is manifestly the other part of the great practical lesson. Our Lord would have us love others so much that we should delight to do anything which can promote their happiness. We ought to rejoice in doing kindnesses, even in little things. We ought to count it a pleasure to lessen sorrow and multiply joy, even when it costs us some self-sacrifice and self-denial. We ought to love every child of Adam so well, that if in the least trifle we can do anything to make him more happy and comfortable, we should be glad to do it. This was the mind of the Master, and this the ruling principle of His conduct upon earth. There are but few who walk in His steps, it may be feared; but these few are men and women after His own heart.
The lesson before us may seem a very simple one; but its importance can never be overrated. Humility and love are precisely the graces which the men of the world can understand, if they do not comprehend doctrines. They are graces about which there is no mystery, and they are within reach of all Christians. The poorest and most ignorant Christian can every day find occasion for practicing love and humility. Then if we would do good to the world, and make our calling and election sure, let no man forget our Lord’s example in this passage. Like Him, let us be humble and loving towards all.
We should notice, lastly, in this passage, the deep spiritual lessons which lie beneath its surface. They are three in number, and lie at the very root of religion, though we can only touch them briefly.
For one thing, we learn that all need to be washed by Christ. “If I wash thee not, thou hast no part in Me.” No man or woman can be saved unless his sins are washed away in Christ’s precious blood. Nothing else can make us clean or acceptable before God. We must be “washed, sanctified, and justified, in the name of the Lord Jesus, and by the Spirit of our God.” (1 Cor. vi. 11.) Christ must wash us, if we are ever to sit down with saints in glory. Then let us take heed that we apply to Him by faith, wash and become clean. They only are washed who believe.
For another thing, we learn that even those who are cleansed and forgiven need a daily application to the blood of Christ for daily pardon. We cannot pass through this evil world without defilement. There is not a day in our lives but we fail and come short in many things, and need fresh supplies of mercy. Even “he that is washed needs to wash his feet,” and to wash them in the same fountain where he found peace of conscience when he first believed. Then let us daily use that fountain without fear. With the blood of Christ we must begin, and with the blood of Christ we must go on.
Finally, we learn that even those who kept company with Christ, and were baptized with water as His disciples, were “not all” washed from their sin. These words are very solemn,—“Ye are clean: but not all.” Then let us take heed to ourselves, and beware of false profession. If even Christ’s own disciples are not all cleansed and justified, we have reason to be on our guard. Baptism and Churchmanship are no proof that we are right in the sight of God.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
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Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
Appeal to Christ for Sincerity of Love to Him Philip Doddridge (1702–1751)
Do not I love Thee, O my Lord?
Behold my heart and see;
And turn each cursed idol out,
That dares to rival Thee.
Do not I love Thee, O my Lord?
Then let me nothing love;
Dead be my heart to every joy,
When Jesus cannot move.
Is not Thy Name melodious still
To mine attentive ear?
Doth not each pulse with pleasure bound
My Savior’s voice to hear?
Hast Thou a lamb in all Thy flock
I would disdain to feed?
Hast Thou a foe, before whose face
I fear Thy cause to plead?
Would not mine ardent spirit vie
With angels round the throne,
To execute Thy sacred will,
And make Thy glory known?
Would not my heart pour forth its blood
In honor of Thy Name?
And challenge the cold hand of death
To damp the immortal flame?
Thou knowest I love Thee, dearest Lord,
But O, I long to soar
Far from the sphere of mortal joys,
And learn to love Thee more.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
The Gospel According to John
20 Now on the first day of the week Mary Magdalene came early to the tomb, while it was still dark, and saw the stone already taken away from the tomb. 2 So she ran and came to Simon Peter and to the other disciple whom Jesus loved, and said to them, “They have taken away the Lord out of the tomb, and we do not know where they have laid Him.” 3 So Peter and the other disciple went forth, and they were going to the tomb. 4 The two were running together; and the other disciple ran ahead faster than Peter and came to the tomb first; 5 and stooping and looking in, he saw the linen wrappings lying there; but he did not go in. 6 And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, 7 and the face-cloth which had been on His head, not lying with the linen wrappings, but rolled up in a place by itself. 8 So the other disciple who had first come to the tomb then also entered, and he saw and believed. 9 For as yet they did not understand the Scripture, that He must rise again from the dead. 10 So the disciples went away again to their own homes.
We are taught in the passage before us, that those who love Christ most are those who have received most benefit from him.
The first whom St. John names among those who came to Christ’s sepulcher, is Mary Magdalene. The history of this faithful woman, no doubt, is hidden in much obscurity. A vast amount of needless ridicule has been heaped upon her memory, as if she was once an habitual sinner against the seventh commandment. Yet there is literally no evidence whatever that she was anything of the kind! But we are distinctly told that she was one out of whom the Lord had cast “seven devils” (Mark xvi. 9; Luke viii. 2),—one who had been subjected in a peculiar way to Satan’s possession,—and one whose gratitude to our Lord for deliverance was a gratitude that knew no bounds. In short, of all our Lord’s followers on earth, none seem to have loved Him so much as Mary Magdalene. None felt that they owed so much to Christ. None felt so strongly that there was nothing too great to do for Christ. Hence, as Andrews beautifully puts it,—“She was last at His cross, and first at His grave. She stayed longest there, and was soonest here. She could not rest until she was up to seek Him. She sought Him while it was yet dark, even before she had light to seek Him by.” In a word, having received much, she loved much; and loving much, she did much, in order to prove the reality of her love.
The case before us throws broad and clear light on a question, which ought to be deeply interesting to every true-hearted servant of Christ. How is it that many who profess and call themselves Christians, do so little for the Saviour whose name they bear? How is it that many, whose faith and grace it would be uncharitable to deny, work so little, give so little, say so little, take so little pains, to promote Christ’s cause, and bring glory to Christ in the world? These questions admit of only one answer. It is a low sense of debt and obligation to Christ, which is the account of the whole matter. Where sin is not felt at all, nothing is done; and where sin is little felt, little is done. The man who is deeply conscious of his own guilt and corruption, and deeply convinced that without the death and intercession of Christ he would sink deservedly into the lowest hell, this is the man who will spend and be spent for Jesus, and think that he can never do enough to show forth His praise. Let us daily pray that we may see the sinfulness of sin, and the amazing grace of Christ, more clearly and distinctly. Then, and then only, shall we cease to be cool, and lukewarm, and slovenly in our work for Jesus. Then, and then only, shall we understand such burning zeal as that of Mary; and comprehend what Paul meant when he said, “The love of Christ constraineth us; because we thus judge that if One died for all, then were all dead: and that He died for all, that they which live should not henceforth live unto themselves, but unto Him which died for them, and rose again.” (2 Cor. v. 14, 15.)
We are taught, secondly, in these verses, that there are widely different temperaments in different believers.
This is a point which is curiously brought out in the conduct of Peter and John, when Mary Magdalene told them that the Lord’s body was gone. We are told that they both ran to the sepulcher; but John, the disciple whom Jesus loved, outran Peter, and reached the empty grave first. Then comes out the difference between the two men. John, of the two more gentle, quiet, tender, reserved, retiring, deep-feeling, stooped down and looked in, but went no further. Peter, more hot, and zealous, and impulsive, and fervent, and forward, cannot be content without going down into the sepulcher, and actually seeing with his own eyes. Both, we may be sure, were deeply attached to our Lord. The hearts of both, at this critical juncture, were full of hopes, and fears, and anxieties, and expectations, all tangled together. Yet each behaves in his own characteristic fashion. We need not doubt that these things were intentionally written for our learning.
Let us learn, from the case before us, to make allowances for wide varieties in the inward character of believers. To do so will save us much trouble in the journey of life, and prevent many an uncharitable thought. Let us not judge brethren harshly, and set them down in a low place, because they do not see or feel things exactly as we see and feel, and because things do not affect or strike them just as they affect and strike us. The flowers in the Lord’s garden are not all of one color and one scent, though they are all planted by one Spirit. The subjects of His kingdom are not all exactly of one tone and temperament, though they all love the same Saviour, and are written in the same book of life. The Church of Christ has some in its ranks who are like Peter, and some who are like John; and a place for all, and a work for all to do. Let us love all who love Christ in sincerity, and thank God that they love Him at all. The great thing is to love Jesus.
We are taught, finally, in these verses, that there may be much ignorance even in true believers.
This is a point which is brought out here with singular force and distinctness. John himself, the writer of this Gospel, records of himself and his companion Peter, “As yet they knew not the Scripture, that He must rise again from the dead.” How truly incredible this seems! For three long years these two leading Apostles had heard our Lord speak of His own resurrection as a fact, and yet they had not understood Him. Again and again He had staked the truth of His Messiahship on His rising from the dead, and yet they had never taken in His meaning. We little realize the power over the mind which is exercised by wrong teaching in childhood, and by early prejudices imbibed in our youth. Surely the Christian minister has little right to complain of ignorance among his hearers, when he marks the ignorance of Peter and John, under the teaching of Christ Himself.
After all we must remember that true grace, and not head knowledge, is the one thing needful. We are in the hands of a merciful and compassionate Saviour, who passes by and pardons much ignorance, when He sees “a heart right in the sight of God.” Some things indeed we must know, and without knowing them we cannot be saved. Our own sinfulness and guilt, the office of Christ as a Saviour, the necessity of repentance and faith,—such things as these are essential to salvation. But he that knows these things may, in other respects, be a very ignorant man. In fact, the extent to which one man may have grace together with much ignorance, and another may have much knowledge and yet no grace, is one of the greatest mysteries in religion, and one which the last day alone will unfold. Let us then seek knowledge, and be ashamed of ignorance. But above all let us make sure that, like Peter and John, we have grace and right hearts.—J. C. Ryle, Expository Thoughts on the Gospels (Baker Books, 2007) [Westminster (PB) | Amazon (HC)].
Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Means of Grace, which God Has Appointed Philip Doddridge (1702–1751)
What kind provision God has made,
That we may safe to heaven be led!
For this the prophets preach’d and wrote,
For this the bless’d apostles taught;
Taught, as that Spirit did inspire,
Who fell from heaven in tongues of fire,
And gave them languages unknown,
That distant lands his grace might own.
His hand has kept the sacred page
Secure from men and devils’ rage.
For this, He ohurches did ordain,
His truths and worship to maintain:
For this, He pastors did provide,
In those assemblies to preside:
And from the round of common days
Mark’d out our sabbaths to his praise.
Delightful day, when Christians meet!
To hear, and pray, and sing, how sweet!
For this He gives, in solemn ways,
Appointed tokens of his grace:
In sacramental pledges there
His soldiers to their General swear.
Baptiz’d into one common Lord,
They joyful meet around his board;
Honour the orders of his house,
And speak their love, and seal their vows.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
If you’ve been following these Lord’s Day posts, you know that we’ve finished The Gospel of John with J. C. Ryle. Now I need to decide on something else to fill this space. Suggestions are welcome.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Assistance and Influence of the Blessed Spirit
Philip Doddridge (1702–1751)
Tis not in my weak pow’r alone, To melt this stubborn heart of stone,
My soul to change, my life to mend,
Or seek to Christ, that gen’rous friend.
’Tis God’s own Spirit from above
Fixes our faith, inflames our love.
And makes a life divine begin
In wretched souls, long dead in sin.
That most important gift of heaven
To those that ask and seek is given;
Then be it my immediate care
With importunity of prayer,
To seek it in a Savior’s name,
Who will not turn my hopes to shame.
God from on high, His grace shall pour,
My soul shall flourish more and more.
Press on with speed from grace to grace,
Till glory end and crown the race.
Since then the Father and the Son,
And Holy Spirit, three in one,
Glorious beyond all speech and thought,
Have jointly my salvation wrought;
I’ll join them in my songs of praise,
Now and through heaven’s eternal days.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets
—Romans 3:21
It is of sin and righteousness that the apostle speaks so fully and so minutely throughout this whole epistle. Up to the verse from which our text is taken, he has been settling this point, that man is a sinner, and needs a righteousness, else he cannot stand before God. Circumcision cannot give a righteousness; it merely tells us that a righteousness is needed, no more. The law cannot give a righteousness; it is merely a declaration of what righteousness is, and that the unrighteous shall not stand before God. It condemns, it cannot justify. By the law is the knowledge of sin, and thus every mouth is stopped, and the whole world brought in guilty before God. But, notwithstanding this, there is a righteousness; a righteousness which meets the case of the unrighteous in every part; a righteousness which can reverse even the verdict of the law against the unrighteous; a righteousness on the footing of which we can stand with boldness in the presence of the holy God without either shame or fear. It is of this righteousness that he proceeds to speak in the words of our text. Let us hear what he affirms regarding it.
I. First, it is the righteousness of God. It is a divine, not a human righteousness. That righteousness which we had lost in Adam was, after all, but a human thing, finite hike him who lost it; but that which we gain is a divine righteousness, and by being divine, forms an infinite compensation for that which Adam lost for us; and we, in receiving it, are made partakers of a most glorious exchange. It is called the righteousness of God, because it is a righteousness provided by Him; a righteousness which was conceived by Him, set on foot, and carried out in every part by Him, entirely and by Him alone; a righteousness, in the providing of which we had nothing to do, even in thought or in desire, far less in execution; a righteousness, the origin and accomplishment of which are wholly and purely God’s, not man’s at all. Again, it is called the righteousness of God, because it is a righteousness founded on the sufferings of the Son of God. It behoved Him, who is the only-begotten of the Father to take flesh and suffer, ere the very first step towards the providing of that righteousness could be taken. And He has suffered, the Just for the unjust, that He might bring us to God; and thus the foundation of a divine righteousness has been laid.
Again, it is called the righteousness of God, because it is a righteousness made up of time doings of the Son of God. It is not merely with His sufferings that this righteousness has to do, but it is with His doings as well. These two things enter into its composition, so that, without both of them, it would be imperfect. What He did on earth in magnifying the law and making it honourable; what He did on earth in obeying the Father’s will in every jot and tittle, makes up this righteousness. These doings of His were infinitely pleasing to the Father, infinitely glorifying to the Father’s holiness, and infinitely honouring to that law which our unrighteousness had violated and dishonoured.
Further, it is called the righteousness of God, because it provides such a compensation for human unrighteousness, that it not only takes it all away, but brings in a new and far higher and surer footing for the sinner to rest on. It introduces a new standing of acceptance, so that the man who becomes a partaker of this provided righteousness becomes divinely accepted, divinely righteous, divinely blessed. It is not a mere simple righteousness that God sets forth; it is a super abounding one, an infinite one, one which can leave no room for doubt on our part at all, one that is most amply sufficient to meet our case were we the very guiltiest on whom the sun has ever shone.
II. Secondly, it is a righteousness without the law. He does not mean that it is in any sense an unlawful righteousness,—a righteousness not based on law,—a righteousness, in providing which, law has been set aside in any sense; but it means a righteousness which, in so far as we are concerned, has nothing to do with law at all. It is not a righteousness which asks any doing, or working, or obeying, on our part, in order to complete it, in order to make it what it is—“the righteousness of God”; for did it require anything of this kind on our part, it would cease to be what it is here represented to be, “the righteousness of God,” and would become, to a large extent at least, “the righteousness of man.” This righteousness does not send us to the law in order to be justified; it does not throw us upon our own works, either in whole or in part; it proceeds from first to last upon such principles as these, announced elsewhere in this epistle, and in the Epistle to the Galatians: “By time deeds of the law shall no flesh be justified.” And again, as it is written “To him that worketh not, but believeth in Him that justifieth the ungodly, his faith is counted for righteousness.” In no sense, and at no time, does it say to us, “Do this, and thou shalt live; do this, and thou shalt be saved.” In no sense does it give us the idea of a thing far off, but of a thing nigh, at our very side; not of a thing to be toiled for, a thing to be waited for on our part. In no such sense has this righteousness anything to do with law, or with our doing of the law. For what is the whole of the Epistle to the Galatians but a protest against the idea that this righteousness of God has anything to do with the law, in so far as the sinner is concerned? In so far as God is concerned, in so far as the Son of God is concerned, it had everything to do with law; but in so far as we are concerned, it has nothing to do with it; it is a righteousness without the law. Let us, brethren, hold fast then this truth of the gospel, this foundation truth; righteousness without law, righteousness founded in no sense upon our keeping of the law; but wholly and absolutely upon this fact, that another has kept the law for us, and that other no less than the Son of God Himself.
III. Thirdly, This righteousness has been “manifested” acceptance. “Now,” he says, “the righteousness of God is manifested;” it has been clearly brought to light, so that there can be no mistake concerning it, and no mystery in it. It is not a thing hidden, wrapped up, reserved, held back, veiled from our view. It is a thing clearly brought out today, and shone upon by God’s own light, so that the difficulty seems to be, not how to see it, but how to miss seeing it, how to keep ourselves from apprehending it. It has been clearly manifested. God has been at infinite pains to bring it forward to view, both on our own account, and on account of Him whose righteousness it is. In every way He has sought to guard it against the possibility of being mistaken by man. In every way has He taken precautions against this being hidden from view, or darkened by the words of man’s wisdom. He has set this righteousness as a star in the firmament above us, that every eye may see it, that no mountains of earth may come between us and the heavenly vision; He has made it peculiarly bright, that every eye may be attracted to it. He has removed other stars from around it, that it may not be mistaken, but stand alone in its brilliance. It is to this star we point the eye of each sinner here; the Star of Bethlehem, the brightest in God’s firmament, the bright and morning star, the star which God has set there as His light to the world. He presents it to each one of you, that on recognizing it you may not walk in darkness, but have the light of life, and that, knowing it as it has been manifested, you may no longer stand in doubt as to your relationship with God, as to your personal acceptance. He so puts this righteousness at your disposal that you may come to Him in confidence, using it as if it were entirely your own.
IV. Fourthly, This righteousness is a righteousness “to which the law and the prophets bear witness.” By this expression, we understand the whole of the Old Testament. It is not something (he means to tell us) now come to light for the first time, not understood in the ages gone by; it is something which has been proclaimed from the beginning hitherto. To these oracles the eye of every saint, from Abel downward, has been directed; on this righteousness the feet of every saint from the beginning have stood; of this righteousness every prophet has spoken; to this righteousness every type has borne witness; and this righteousness every sacrifice has set forth. It is this Star which shone down upon the pilgrimage of Old Testament worthies, and in the light of which they walked. It is this Star which sheds light on every page of their history; it was to this Star that they, with one consent, age after age, pointed the eye of all around. They knew none but this; they cared for none but this; to them, as to those who believe now, Christ was “all and in all” On this righteousness they rested, in it they rejoiced. It is no new righteousness which we preach. It is no new foundation of which we tell. It is the old one, the well-proved one. It has been abundantly sufficient in past ages, and it has lost none of its efficiency now in these last days. It was enough for the saints in former ages, it is enough for us now. They who found salvation, ages and generations ago, found it here; and he who finds salvation now finds it also here.
V. Fifthly, This righteousness is a righteousness which is by the faith of Jesus Christ: “Even the righteousness of God, which is by the faith of Jesus Christ, unto all, and upon all them that believe; for there is no difference.” He means to say by this expression, that it is a righteousness which comes to us by believing in Jesus Christ. It is not our faith that is our righteousness; it is not our act of believing that justifies. If your faith were your righteousness, then faith would be just reduced to the level of all other works, and would be itself a work. If it were our faith, our act of faith, that justified, then should we be justified by our own acts, by our own deeds. The expression, then “the righteousness of God, which is by faith of Jesus Christ,” means simply that it is a righteousness which passes over to us, and becomes available for us, by believing in Him whose righteousness it is; that is, by believing the Father’s testimony concerning Jesus Christ. It is by believing that we are identified with Him, so that His doing becomes our doing in the eye of God, and in the eye of the law; His suffering becomes our suffering; His fulfilling of the law becomes our fulfilling of the law; His obedience to the Father’s will is our obedience to the Father’s will. Such is the position into which we are brought by being made, in believing, one with Him. Thus “the righteousness of God which is by faith of Jesus Christ,” is presented to us, that in believing on Him, He may become ours. Righteousness is here laid down at our feet. It is there, whether we receive it or not. It is there, whether we believe it or not; whether we reject it or receive it. Your receiving it does not create it; your receiving it does not complete it; it is all created, it is all completed, it is all free, it is all at our feet, whether we take it or thrust it away; and our condemnation hereafter, if we be lost, will be not that there was no righteousness, not that we refused to complete a righteousness which had been begun, but that we rejected the righteousness which was completed, and which was so presented to us by God himself. It is in believing, or, as the apostle expresses it, by faith in Jesus Christ, that this righteousness, with all its privileges, and with all its results, passes over to us. For in believing, what are we saying but just this: “I have no works to bring to God; I am a sinner, but I take this work of the Son of God, and I ask to be dealt with by God according to its value, and just as if I had done the work, and not He.” Or, it is just as if we were saying, “I have no righteousness, seeing I am wholly a sinner; but I take this righteousness of the Son of God, and I draw near, expecting to be treated by God, just as if I and not He were the righteous person. I cannot present any suffering to Him in payment of penalty; bat I take this suffering of the Son of God, and I claim to have it reckoned to me as payment of my penalty.” Thus it is, “Christ is the end of the law, for righteousness to every one that believeth.”
VI. Sixthly, This righteousness is a righteousness for the unrighteous. It “is by faith of Jesus Christ unto all, and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God.” It is righteousness for the unrighteous. It is not righteousness for the good, but for the evil. It is not righteousness for the worthy, but for the unworthy. It is our unrighteousness that fits us for this righteousness. It is the evil that is in us that fits us for the excellency that is found in it. How foolish, then, to say as men, when convinced of sin, or when going back into former iniquity, are sometimes found saying, “I am too great a sinner to be for given.” Why, if you were not such a sinner, you would not need such a righteousness. It is the extent of your unrighteousness that fits you for a righteousness so infinite, so divine. If the righteousness were not the righteousness of God, if it were a human and not a divine righteousness, if finite and not infinite, your fear would be natural; but seeing it is divine not human, infinite, not finite, can anything be more foolish, more presumptuous, more profane, than to say, “My unrighteousness is too great for the righteousness of the Son of God”? This righteousness for the unrighteous is said by the apostle to be “unto all.” It is a righteousness which is like the sun in the heavens. It is one sun; yet it is enough for every one, it is free to every one. God works out a righteousness, and then sets it down on this fallen earth, that every one may avail himself of it. We are, therefore, not to say, Is this righteousness provided for this one or for that one, for many or for few? but there it is, there is the righteousness, go and take it. That is the gospel. Looking at the natural sun, do you ever think of asking, Is it for me, for this man or for that, the many or the few? You open your eye and enjoy its beams without asking any questions. Your making such inquiries would indicate a very unhealthy state of body; and so your asking such questions regarding God’s intention as proposed in this righteousness, indicates an unhealthy state of mind. To every sinner here, we preach the good news of this righteousness; a righteousness not only suitable and sufficient, but glorious and free; righteousness for the unrighteous; righteousness for the most unrighteous of the children of men.
Again, it is a righteousness which is “upon all them that believe”: It is “unto all”; but it is only “upon” them that believe. The moment that we believe through grace, we are accepted in the Beloved, redeemed from condemnation and from wrath. Till then the wrath of God abideth upon us. It is in believing that this righteousness is put upon us; and in believing what? In believing what God has testified concerning this righteousness, and concerning Him whose righteousness it is.
Again, the apostle affirms regarding this righteousness for the unrighteous, that “there is no difference, for all have sinned and come short of the glory of God.” There is no difference as to its fitness for the sinner, whatever his sin may be; and there is no difference as to the fitness of the sinner for the righteousness. There is this twofold fitness: the fitness of the righteousness for the sinner, and the fitness of the sinner for the righteousness. “There is no difference”; there is no man more fit than another; all are equally fit or equally unfit, equally qualified or equally unqualified, for “all have sinned”; and it is this that brings down all to the same level, and down to this level it is that the righteousness comes. For it is not a righteousness which has only come down to a certain level,—which has lighted upon earth, but only upon some of its highest peaks; it is a righteousness which has come down to the very lowest valleys, a righteousness which may be found out without climbing, and even beside our very dwellings. No one, then, can say, “I deserve it, therefore it is for me”; and no one, on the other hand, can say, “I do not deserve it, therefore it is not for me.” There is no difference, for “all have sinned, and come short of the glory of God.” Thus it suits the case of all; so that no one can put it away, and say, “It does not suit my case, but it may suit others.” Nay, friend, if you are not an unrighteous man it will not suit you, I grant; but if you are an unrighteous man it must suit you. There is no question as to the kind of your unrighteousness, the length of time, the amount or degree; there is no question about that, the simple question is, Are you an unrighteous man? Then it suits your case. And it is a righteousness near to each one of you; it is not afar off: it is not in heaven above, so that you have to climb to the seat of God to obtain it; and it is not down so low that you must dig to earth’s center to find it: it is near, it is at your very side; and if you reject it, it cannot be because of its distance. God has brought it near. He ells you it is near. “I bring near my righteousness.” God says that; and who are you that you should say, It is far off? Nay, more, it is free,—“Without money and without price.” There is no payment asked; no payment can be taken. The very idea of payment is insulting to the righteousness, and insulting to Him whose righteousness it is. Yet many seek to buy it,—not perhaps by their gold and silver, but by other things equally worthless. Some would buy it by their penances and fastings, some by their confessions; some would buy it by their repentance, some by their prayers, some by their self-mortification and privations, some by their fair lives and excellent deeds.
It is righteousness for the unrighteous that we proclaim, the righteousness of God, a righteousness which has come down from heaven to earth on very purpose that it may be presented to you. It is God’s wish that you should take it. Do you refuse it? He hinders not. Where then lies the hindrance? In you, not in Him. The refusal will not be on His part; it must be on yours; and if you perish, you perish, not because He would not be reconciled to you, but because you would not be reconciled to Him; not because there was not a provided righteousness, but because you rejected it; not because there was not sufficient love in God to give you that righteousness, but because you willfully put away from you both the righteousness and the love.
—Horatius Bonar, Light & Truth: Bible Thoughts & Themes
Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Riches of God’s Word Samuel Stennett (1727–1795)
Let avarice, from shore to shore,
Her favorite god pursue;
Thy word, O Lord, we value more
Than India or Peru.
Here mines of knowledge, love, and joy,
Are opened to our sight;
The purest gold without alloy,
And gems divinely bright.
The councils of redeeming grace,
These sacred leaves unfold;
And here the Savior's lovely face
Our raptured eyes behold.
Here, light descending from above
Directs our doubtful feet;
Here, promises of heavenly love
Our ardent wishes meet.
Our numerous griefs are here redrest,
And all our wants supplied;
Nought we can ask to make us blessed,
Is in this book denied.
For these inestimable gains,
That so enrich the mind,
O may we search with eager pains,
Assured that we shall find!
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
19 For the anxious longing of the creation waits eagerly for the revealing of the sons of God. 20 For the creation was subjected to futility, not willingly, but because of Him who subjected it, in hope 21 that the creation itself also will be set free from its slavery to corruption into the freedom of the glory of the children of God. 22 For we know that the whole creation groans and suffers the pains of childbirth together until now. 23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body.
—Romans 8
When the night is darkest, and the stars are hidden, and the clouds are black, then we think most of the clear fair day, and long for its dawn. When the storm is roughest, with the waves and wind roaring round the labouring vessel, then we are troubled, and look eagerly out for the glad and sunny calm. When winter binds earth in its chain of frost, and wraps it in snow and ice, then we begin to ask for spring, with its flowers, and songs, and verdure. So with the saint, as represented by the apostle here. This is night, and storm, and winter to him; he is ever thinking of the day, and the calm, and the spring. Like one sitting amid the ruins of the earthly Jerusalem, lie sighs for the glory of the heavenly city.
“From banishment she more and more,
Desires to see her country dear;
She sits and sends her sighs before,
Her joys and treasures all be there.”—(Old Hymn.)The weariness, and conflict, and sufferings of this present life, call up in the apostle the wonderful thoughts contained in these verses relating to creation and to the Church of God, to the wretchedness of this evil world and groaning earth, and the perfection of that world that is to come,—that new earth wherein dwelleth righteousness. We thus interpret the whole passage, beginning, as it ought, at the middle of the seventeenth verse:—“If indeed we suffer together, it is that we may be also glorified together; for I reckon that the sufferings of this present time are not worthy to be compared with the glory about to be revealed in us, (which reaches towards us, έις). For the earnest expectation of creation waiteth for the revelation of the sons of God; for creation was subjected to vanity, not willingly, but on account of the subjecter (God), who (for His own purposes), hath subjected it in hope, because creation itself shall be delivered from the bondage of the corruption into the liberty of the glory of the children of God. For we know that the whole creation groans together and travails together until now. And not creation only, but we ourselves also, (although) possessing the first fruit of the Spirit, (the Spirit as a first fruit), even we groan in ourselves, waiting for the adoption, that is, the redemption of our body; for (moreover) by this hope we are saved; (the things of this hope are no doubt unseen, otherwise it would not be hope) but a hope that is seen is not a hope. But if we do not see, and yet hope, then we wait in patience.”
Such is the meaning of the passage; let us now learn in detail what the apostle reveals as to creation, and as to the church.
I. Creation. Here (as in Matthew 10:6, “from the beginning of the creation,”) (the word signifies “the earth and the fullness thereof” (1 Corinthians 10: 26), or that which the Holy Spirit describes in the first chapter of Genesis, and pronounced “good” and “very good.” For matter (no less than spirit) is God’s handiwork, and therefore precious in His sight. Let us read and understand Genesis 1; Psalms 8:19, 148:; Proverbs 8.
(1.) Its subjection to vanity. Vanity means that which is vanishing, liable to change and decay, “vanity of vanities.” It means evil in opposition to good, emptiness in contrast with fullness. This material creation was made “good” and stable; but man’s sin let in evil upon it, brought on it the curse, made it crumble down and wither, till it not only decays and waxes old, but is ready to vanish away. To this vanity the Creator has subjected it, in consequence of its connection with man: “Cursed is the ground for thy sake” (Genesis 3:17). This passage in Genesis contains the act or sentence of subjection, as putting it under the power of “vanity,”—decay, corruption, disease, death. Not its own sin but man’s was the cause: “for thy sake.”[8]
(2.) Its earnest expectation. The word signifies the eagerness expressed by the head bent forward and the neck outstretched—intense and anxious longing. Such is the feeling figuratively ascribed to creation, as in Psalm 96:2, when it is called on to be glad, and rejoice, and clap hands, in expectation of its coming Deliverer and King. This, then, is creation’s attitude as seen and interpreted by God. He looks down on creation, and regards it as expecting, waiting, watching, longing, just as He is said to hear the cry of the young lions for food.
(3.) Its groans and travail-pangs. It is hike a sick man racked with pain, and crying out for relief; it is as a woman in labour, suffering the pains of childbirth, and longing for the moment when she shall be delivered. All nature sighs as if conscious of imperfection, as if bowed down under the curse. Blight, decay, death, storms, earthquakes, lightnings, are all the groans of creation, and perhaps still more, the sufferings of the beasts of the field, and fowls of the air; for their case seems unspeakably sad, suffering at the hands of man in a thousand ways not by any fault of their own. Perhaps also the labour pangs of earth may not simply be to shake of the corruption with its bondage; but especially to be delivered of the millions and millions of bodies which it contains. Does it not travail in pain to be delivered of the dust of the saints which it has carried in its womb for ages? and of earth also shall it not be said, “in the beauties of holiness from (more than) the womb of the morning thou hast the dew of thy youth (Psalm 110:3)?”
(4.) Its deliverance. This is the day of creation’s bondage, in which corruption (the corruption or old curse) holds it; the day of its liberty,—“the liberty of the glory,”—is coming, the “times of the restitution of all things;” the revocation of the curse; the bestowal of the long deferred blessing; the renewal of “the heavens and earth which are now.” Creation is represented as knowing this its glorious destiny, and looking forward to it, as simultaneous with the manifestation of the sons of God, the day when these sons shall shine forth in the kingdom of their Father; for, “when He who is our life shall appear, then shall we also appear with Him in glory.”
Thus all creation looks forward to its perfection, groaning under imperfection; anticipating the “new heavens and new earth, wherein dwelleth righteousness.” Bright hope! Sweet consolation to us when moving about each day amid the vanity of a sin-laden earth, and listening to its groans and pangs! Rest for a weary world, tarry not! Earth’s days of weariness are now drawing to a close. These long ages of suffering and vanity have surely been enough to demonstrate the exceeding sinfulness of sin.
II. The church. It is described as “we who have the first fruits of the Spirit,”—as “the sons of God.” It is composed of the redeemed from among men from him by whom the curse and the vanity were brought in, to the last of His redeemed sons; a glorious church,—whose members are “heirs of God, and joint-heirs with Christ,”—“the general assembly and church of the firstborn,”—God’s kings and priests, prepared for His everlasting kingdom.
What, then, says the apostle here of this church—of its present and its future.
Mark,—
(1.) Its sufferings. He calls them the sufferings of this present time; sufferings with Christ, as well as sufferings for Christ. There are fightings without, and fears within; enemies all around; tribulation on every hand,—in body, and soul, and spirit; weary limbs, weeping eyes, drooping hands, feeble knees, fainting spirits, aching heads, broken hearts: even when outward persecution assails not. “Through much tribulation we must enter the kingdom of God.” “I fill up that which is behind of the sufferings of Christ.”
(2.) Its groans. “We ourselves groan within ourselves,” sometimes articulately, and sometimes with the groanings that cannot be uttered. As Jeremiah says, “Our sighs are many, and our heart is faint.” The church’s groans are in unison and sympathy with a groaning creation. An absent King, a present usurper, a cursed soil, overflowing evil, disease, sorrow, death: these make it groan even in the midst of its “joy unspeakable.”
(3.) Its waiting. “Waiting,”—“patient waiting,”—“hoping,”—this is the church’s attitude, in harmony with creation. The feeling and attitude of the church intimates that the inheritance is yet to come. “Not now, not yet; but soon and surely; therefore we wait,” may be said to be its language. It waits now, in accordance with the saints of all ages past, for deliverance from the bondage of the corruption, and for the liberty of the glory, for the reversal of all the evil which the first Adam introduced, and for the in bringing of all the good and the glory which the second Adam has purchased.
(4.) Its adoption. “Even now are we the sons of God;” we have already received the Spirit of adoption, crying, Abba, Father. But as it was resurrection that manifested (Romans 1:4) Christ’s own Sonship (though He was the eternal Son), so by resurrection is our sonship or adoption to be manifested. The day of adoption is here called the day of the redemption of the body. For this fullness of divine, and visible, and proclaimed adoption, we wait in hope and patience.
(5.) Its manifestation. “It doth not yet appear what we shall be.” As Christ is hidden, so are we just now. We are sons, and kings, and heirs, in disguise. But the day of revelation comes; “when He who is our life shall appear, we shall appear with Him in glory.” If we suffer, we shall also reign with Him. The day of His recognition and crowning shall be ours also.
(6.) Its liberty. In one sense we are free, Christ bath made us free. In another, we are sharers of the bondage of the corruption; we groan within ourselves; we cry, O, wretched men, who shall deliver us; we are carnal, sold under sin. The day of full freedom is at hand, eternal and glorious.
(7.) Its glory. This is “the glory to be revealed;” it is the day of the glory for heaven and earth, of which it is said, “The wise shall inherit glory,”—Christ’s glory, the church’s glory, creation’s glory,—glory such as that described in the two last chapters of Revelation, an exceeding and eternal weight of glory.
See then,—
1. The power and poison of sin. It was one sin that ruined man, and marred creation, and introduced death. The effects of that one sin are still felt; they have lasted nearly six thousand years, and are as terrible as ever. What must sin be!
2. The completeness of the deliverance. Not man only, but man’s earth, shares this; not man’s soul alone, but man’s body too; it will be the undoing of the wrongs, and sorrows, and groans, of ages. The second Adam’s triumph will be complete. His blood will not only give white raiment to His saints, but will wash creation white.
3. The unbelieving man’s loss. He loses his soul; he loses heaven, and God, and glory, and the resurrection unto life; the incorruptible inheritance; the blessedness of the eternal rest, and the liberty of the glory, the joy and brightness of the manifestations of the sons of God.
—Horatius Bonar, Light & Truth: Bible Thoughts & Themes
Grace to you and peace from God our Father and the Lord Jesus Christ.
I was glad when they said to me, “Let us go to the house of the Lord.”
The Efficacy of God’s Word Philip Doddridge (1702–1751)
With reverend awe, tremendous Lord,
We hear the thunders of Thy Word;
The pride of Lebanon it breaks;
Swift the celestial fire descends,
The flinty rock in pieces rends,
And earth to its deep centre shakes.
Arrayed in majesty divine,
Here sanctity and justice shine,
And horror strikes the rebel through,
While loud this awful voice makes known
The wonders which Thy sword hath done.
And what Thy vengeance yet shall do.
So spread the honors of Thy name;
The terrors of a God proclaim;
Thick let the pointed arrows fly,
Till sinners, humbled in the dust,
Shall own the execution just,
And bless the hand by which they die.
Then clear the dark tempestuous day.
And radiant beams of love display;
Each prostrate soul let mercy raise;
So shall the bleeding captives feel,
Thy word, which gave the wound, can heal,
And change their notes to songs of praise.
—Worthy Is the Lamb (Soli Deo Gloria, 2004).
37 But in all these things we overwhelmingly conquer through Him who loved us.
—Romans 8
Within the six verses preceding this, we have no less than six most striking questions; some apparently abrupt, but all of them very expressive: (1.) What shall we say to these things? (2.) Who can be against us? (3.) How shall He not give us all things? (4.) Who shall lay anything to the charge of God’s elect? (5.) Who is he that condemneth? (6.) Who shall separate us from the love of Christ?
At the close of these questions mention is made of seven evils, all which were more or less the portion of the saints: (1) tribulation; (2) distress; (3) persecution; (4) famine; (5) nakedness; (6) peril; (7) sword. And to shew that such was the lot of the saints even under the New Testament, Paul quotes a psalm referring to Old Testament saints, thus assuming the oneness of the church in all ages, even in suffering and in consolation; the oneness of the church in battle and in victory. One faith, one covenant, one blood, one church, from the beginning!
Here are two things: (1) the victory; (2) How to win it.
I. The victory. Our life is a warfare.
(1.) The good fight. It is to battle that the church is called; not to a mere parade, or review, or display of arms; each saint is to war a good warfare; for the moment we take our stand on Christ’s side, our enemies gather to the assault.
(2.) The victory. Conquerors! Yes; not merely warriors but conquerors. This verse links itself with the seven promises to the seven conquerors in the churches of Asia. To him that overcometh, is the message sent.
(3.) The abundant victory. For this is the meaning of the word (ύπεζνιχώμεν). It corresponds to Peter’s expression as to the “abundant entrance into the kingdom” (2 Peter 1:2). It is not a mere victory, no more—a bare overthrow of the enemies, but a complete and glorious victory. It is not being “saved so as by fire,”—mere salvation and nothing beyond, but a marvelous and perfect salvation. Yes, that which we win is an “abundant victory.”
(4.) The victory over all the sevenfold evils. We are made to triumph over them,—every one of them. They assail us, we meet them face to face. Each is in itself an evil, a sorrow, a pang; or rather a series,—a long series it may be of such,—but over each of them in succession we triumph: “Thou shall tread upon the lion and the adder, the young lion and the dragon shalt thou trample under foot” (Psalm 91:13). Thus evil becomes good, and time bitter sweet.
(5.) The victory through means of these sevenfold evils. For this I suppose to be the real point of the passage;—“Nay, it is in all these things (or rather by means of as ἐν very often signifies), that we win an abundant victory.” We not only conquer these, but we take them up and make use of them as our weapons for overthrowing our other enemies. These seeming evils are the very instruments of victory. They seem drags—we make them ladders for ascending, wings for raising us above things seen and temporal. Thus we glory in tribulations (Romans 5:3). This is the last and noblest use of trial; which we are apt to lose sight of. It is not always easy thus to use tribulation, and to convert it into a means of triumph; yet certainly it is to this that we are called. Say not, I will submit, I will not murmur, I will try to fight. All this is right; but thou art called to much more than this. So use thy sorrows as to make them the very means of conquer; so use them, as that thou shalt say at last, Had it not been for these tribulations my victory had been a poor one,—but half a victory; thus “out of the eater there shall come forth meat, and out of the strong shall come forth sweetness.” We must learn how to use affliction; not passively, but actively; nay, aggressively.
II. The way in which it is won. “Through Him that loved us,”—yes, Him that “loved us, and washed us from our sins in His own blood.”
(1.) He provides the strength. Weakness is ours; and we begin time fight with the acknowledgment of this. But “all power is given” to Christ for us; and out of that fullness of power “we receive.” “The power of Christ rests (pitches its tent over us), on us” (2 Corinthians 12:9): “My strength is made perfect in weakness”; so that “when we are weak then we are strong.” Another’s strength, as well as another’s righteousness, is placed at our disposal.
(2.) He provides the weapons. Our weapons are from a divine arsenal,—the tower of David “builded for an armory.” Spear, sword, buckler, girdle, and helmet, are all of His making and bestowing. (Ephesians 6:11-15.)
(3.) He provides the battlefield. The skillful general chooses his battlefield. So does our Captain. It is not the choice of the enemy; or of self; still less is it taken up at random, or by chance. It is carefully selected by Him that loved us. The time of battle, the nature of the battle, the duration of the battle, the intensity or peculiarity of the assault, all these are chosen by Him. Each sorrow, each tribulation, each peril, is of His appointment in every item and detail.
(4.) He provides the battle cry. As at Trafalgar, the word that Nelson sent through each vessel and every heart, was, “England expects every man to do his duty”; so our Captain gives His battle words. They are such as these: “The love of Christ constraineth us”; “Who is he that condemneth”? “fight the good fight of faith”; “behold I come quickly.”
(5.) He provides the rewards. Of these, seven are named in the epistles to the Asian churches. These are representative rewards, as the churches are representative churches. Each reward is glorious; and each corresponding with the battle and the victory.
O Christian! fight bravely. Face every enemy, small or great. Turn the guns of the enemy against himself. Seize the hostile batteries, and man them. It is an evil day; a day of yielding and compromise. Stand fast in the faith, and in the Lord.
—Horatius Bonar, Light & Truth: Bible Thoughts & Themes
Grace to you and peace from God our Father and the Lord Jesus Christ.
