"Now it was not written for his sake alone, that it
was imputed to him; but for us also, to whom it shall be imputed, if we believe
on him that raised up Jesus our Lord from the dead; who was delivered for our
offenees, and was raised again for our justification." THESE things
were written for our admonition on whom the latter ends of the world have come.
The circumstance of Abraham's faith being proposed as an example to us, should
bring up our confidence to the same pitch of boldness and determination which
are ascribed to his in the preceding verses. He against hope believcd in hope;
that is, he trusted in the face of unlikelihood. So ought we, however unlikely
it is to the eye of nature, that sinners should be taken into friendship with
that God whose holiness is at irreconcilable variance with sin. We just do as
Abraham did before us, when we rest and rely upon God's friendship to us in
Christ Jesus; and that simply on the ground that we judge Him to be faithful
who has promised. It ought to encourage our faith, when we read of him who was
the father of the faithful, staggering not at the promise of God through
unbelief, but being strong in faith, and thereby glorifying God by his
persuasion that what He had promised He was able also to perform. When we read
that it was this very resolute and unfaltering reliance on the part of Abraham,
which God counted to him for righteousness; and that the same faith upon our
part will bring down upon us the benefit of a like imputation - this ought to
overrule the fears of guilt. It should rebuke all our doubts and apprehensions
away from us. It should rivet our souls on this sure foundation, that God hath
said it, and shall He not perform it? It should clear away the lowring imagery
of terror and distrust from the sinner's agitated bosom: And if the most
characteristic peculiarity in the belief of Abraham was, that it was belief in
the midst of staggering and appalling improbabilities - should not this just
stimulate to the same belief the spirit of him, who, feeling that by nature he
is in the hands of a God in whose sacred breast there exists a jealousy of all
that is evil, is apt to view with incredulity the approaches of the same God
when He proffers reconciliation even to the worst and most worthless offenders;
and protests in their hearing, that, if they will only draw nigh in the name of
Christ, He will forgive all and forget all?
Ver. 25. The
circumstance that is singled out in this passage as the object of the faith of
Christians, is that of God having raised up Jesus from the dead. In other parts
of the Bible the resurrection of the Saviour is stated to be the act of God the
Father; and, however much the import of this may have escaped the notice of an
ordinary reader, it is pregnant with meaning of the weightiest importance. You
know that when the prison door is opened to a criminal, and that by the very
authority which lodged him there, it evinces that the debt of his transgression
has been rendered; and that he now stands acquitted of all its penalties. It
was not for His own but for our offences that Jesus was delivered unto the
death, and that His body was consigned to the imprisonment of the grave. And
when an angel descended from heaven and rolled back the great stone from the
door of the sepulchre, this speaks to us that the justice of God is satisfied,
that the ransom of our iniquities has been paid, that Christ has rendered a
full discharge of all that debt for which he undertook as the great Surety
between God and the sinners who believe in Him. And could we only humble you
into the conviction that you need the benefit of such a redeeming process -
could we only show you to yourselves as the helpless transgressors of a
commandment that cannot be trampled on with impunity - could we thoroughly
impress you with the principle that God is not to be mocked, and that the
sanctions of that moral government which He wields over the universe He has
thrown around Him are not to be treated as things of no significancy - could we
reveal to you your true situation as the subjects of a law, that still pursues
you with its exactions, while it demands reparation for all the indignities it
has gotten at your hands - Then would the topics which we are now attempting so
feebly to illustrate, and which many regard as the jargon of a scholastic
theology that is now exploded, rise in all the characters of reality and truth
before the eye of your now enlightened conscience and gladly would you devolve
the burden of your guilt on the head of the accepted sacrifice, that you may be
rescued from the condemnation of those offences for which He was delivered,
that you may be lightened of all that fearful endurance which He has borne.
'And raised again for our justification.' We are not fond of that
repulsive air which has doubtless been thrown around Christianity, by what some
would call the barbarous terms and distinctions of schoolmen. But it will, we
think, help to illustrate the truth of the matter before us, that we shortly
advert to the theological phrases of a negative and positive justification. The
former consists of au acquittal from guilt. By the latter a tithe is conferred
to the reward of righteousness. There are two ways in which God may deal with
you - either as a criminal in the way of vengeance, or as a loyal and obedient
subject in the way of reward. By your negative justification, you simply attain
to the midway position of God letting you alone. He does not lay upon you the
hand of retribution fur your evil deeds ; but neither does He lay upon you the
hand of retribution for any good deeds. You are kept out of hell, the place of
penal suffering for the vicious. But you are not preferred to heaven, the place
of awarded glory and happiness for the virtuous. Now the conception is, that
the Saviour accomplished our negative justification by bearing upon His own
person the chastisement of our sins - He was delivered for our offences unto
the death. But that to achieve our positive justification, He did more than
suffer, He obeyed. He accumulated as it were a stock of righteousness, out of
which He lavishes reward on those whom He had before redeemed from punishment.
It was because He finished a great work that God highly exalted Him; and from
the place which He now occupies does He shed on His disciples a foretaste of
heaven here, as the earnest and the preparation for their inheritance
hereafter. He does something more than work out their deliverance from the
place of torment, and thus bring them to the neutral and intermediate state of
those who are merely forgiven. He pours upon them spiritual blessings; and, by
stamping upon them a celestial character, does He usher them even now into
celestial joy - so as that, with their affections set upon things above, they
may already be said to dwell in heavenly places with Christ Jesus our Lord: And
thus while it was by His death, that He delivered them from the guilt of their
offences - it is by His rising again that He obtained for them the rewards of
righteousness, the privileges of a completed justification.
And here we
may remark, that by the simple bestowmcnt of holiness upon His people, does He
in fact infuse into their spirits the great and essential element of heaven's
blessedness. It is a mistake to think, that it is either the splendour or the a
music of paradise, which makes it a place of rejoicing. It is because
righteousness will flourish there, that rapture will be felt there. It is
because heaven is the abode of purity, that it is also an abode of peace and
pleasantness. It is because every heart thrills with benevolence, that in every
heart there is beatitude unspeakable. It is love to God that calls forth
halleluiahs of ecstacy which ring eternally in heaven. In a word, it is not an
animal but a spiritual festival, which is preparing for us in the mansions
above; and in these mansions below, a foretaste is felt by those, who, through
patient continuance in well-doing, seek for glory and immortality and honour.
The real disciples of the Saviour on earth, can testify, that if they had
holiness enough they would have happiness enough; and a still more affecting
testimony to the truth, that the atmosphere of goodness is of itself an
atmosphere of gladness and of light, may be seen in the mental wretchedness of
those who mourn some deadly overthrow from that purity of heart which at one
time guarded and adorned them - who have fallen from peace, and that simply
because they have fallen from principle - and feel in their bosoms the agonies
of hell, and that without another instrument of vengeance to pursue them than a
sense of their own native and inherent worthlessness.
The following is the
paraphrase of this short passage.
"Now it was not for the mere sake
of Abraham that righteousness was reckoned to him because of his faith - but
for us also to whom it shall ho reckoned, if we believe on Him who raised up
Jesus our Lord from the dead - who was delivered up unto the death as an
atonement for our offences; and was then raised that He might confer upon us
the fruits of His own achievement, the rewards of His own obedience."
We have little more than time to remark that the faith of
Christians, is as little an inert or merely speculative principle, as the faith
of Abraham - that it is followed up by a practical movement just as his was,
and has its footsteps just as his had - that if the outset of his was marked by
a violent separation from all the habits and attachments of nature, the outset
of ours is marked by a separation from our old tastes and our old tendencies in
every way as violent - that if in the progress of his he had to obey the
requirement which laid upon him the sacrifice of his dearest possessions upon
earth, in the progress of ours we may be called upon to cut off a right hand or
to pluck out a right eye - that if he was bidden to wander afar from the scenes
of his infancy, and to abandon all the endearments of his wonted society; so
also we, without having to describe one mile of locomotion, are bidden to enter
upon a new spiritual region, and by so doing, to be deserted by the
congeniality and approbation of all our ungodly friends and all our worldly
companionships. In a word, the faith of Christianity, like the faith of the
patriarch, is not a mere metaphysical notion - neither are the blessings of
Christianity a reward for the soundness of it. The faith both of the one and of
the other is just such a practical sense of the reality of unseen and eternal
things, as leads us to go in actual request of them according to a prescribed
course; and, in so doing, to renounce present things whatever be the force and
whatever be the urgency of their allurcments. The faith that was in the
patriarch's heart, originated such doings in the history of his life, as
declared plainly that he sought a country. And our faith is nothing, it is but
the breath of an empty profession, but the utterance of a worthless orthodoxy,
if it be not followed up by such measures and such movements as plainly declare
that immortality is the goal to which we are tending - that the world is but
the narrow foreground of that perspective which is lying at our feet - and,
with the eye stretching forward to the magnificent region beyond it, that we
are actually keeping on the straight but single path which conducts to this
distant heaven, though set at every footstep with thorns, and hemmed on the
right and on the left with difficulties innumerable.
Go forth with this
text upon actual society, and make a survey of that nuighty throng that moves
upon our streets, and frequents in thousands our market places - behold every
individual in the busy and anxious pursuit of some object which lies in the
distance away from him - meet him at any one hour of his history, and ascertain
if possible whether the thing on which his heart is lavishing all its
desirousness be placed on this or on the other side of death: And if, in every
instance, the character of the occupation shall plainly declare that the region
of sense which is near engrosses every feeling, and that the region of spirit
which is distant is not in all his thoughts - then, if faith, instead of a
barren dogma, be indeed the substance of things hoped tbr and the evidence of
things not seen - on this very day might not the question and complaint of our
Saviour be preferred, "verily when the Son of man cometh shall he find faith
upon the earth? "
It just occurs to us before we are done, that we may
gather from the history of Abraham, and that by no very circuitous process of
inference, the efficacy of affliction in promoting the conversion of a soul to
God. For any thing that appears, he, at the call of Heaven, left a happy home,
and a smiling circle of relationship, and a prosperous establishment, and a
neighbourhood that esteemed him. This added to the violence of the separation.
But conceive that, previous to the call, his family had been wrested from him
by death; or that his wealth had gone by misfortune into dissipation; or that
that most grievous of all misfortunes had befallen him, he had incurred
disgrace by some violent departure from rectitude - then the ties which bound
him to the place of his nativity had been broken; and, instead of a painful
banishment, he would have felt it as a refuge and a hiding place to have gone a
solitary wanderer from the place of his nativity. And in like manner may
affliction loosen even now the bonds that attach us to the world; and that love
of it which is opposite to the love of the Father, may receive a death-blow
from some great and un looked-for calamity; and the heart, bereaved of all its
wonted objects, may now gladly close with the solicitations of that voice
"which speaketh from heaven," and would woo us to the abiding glories of
eternity; and we may now find it easier to give up our disengaged attachments
unto God - seeing that it has pleased Him, by the infliction of His chastening
hand, to sever away from them all those objects on which they wont so fondly to
expatiate; and thus it is, that, from the awful visitations of death, poverty
or any other dreadful overthrow from some eminence which at one time was
occupied, there may at length, after a dark and brooding period of many
agitations, emerge the light of newborn prospects ; there may at length spring
up the peaceable fruit of of righteousness.
Go To
Lecture 17Go back to Romans
index