"For when we were yet without strength, in due time
Christ died for tho ungodly. For scarcely for a righteous man will one die: yet
peradventure for a good man some would even dare to die. But God commendeth his
love towards us, in that, while we were yet sinners, Christ died for us. Much
more then, being now justified by his bleed, we shall be saved from wrath
through him. For if, when we were enemies, we were reconciled to God by the
death of his Son, much more, being reconciled, we shall be saved by his life.
And not only so, but we also joy in God through our Lord Jesus Christ, by whom
we have now received the atonement." FROM the preceding verses we
gather, that a believer at the very outset of his faith, may legitimately hope
for the fulfilment of all God's promises. Some of these take effect upon him in
time, and form the pledges and the earnests of those further accomplishments,
which are to take place in eternity - thus affording a basis on which to rest
the hope of experience. It is true that they are the greater things which are
to follow. The glory that is hereafter, will greatly exceed all the glimpses
and all the tokens of it with which we are favoured here; and it may be thought
that because we obtain small things now, it does not follow that we are to look
for greater things afterwards. A man may both be able and willing, to advance
the small sum which he promises to bestow on me to-morrow; but it does not
certainly ensue from this, that he will be either able or willing, to grant me
the large sum promised on this day twclvemonth. Did the great things come
first, we would have less hesitatation in expecting the small things that were
afterwards to be forthcoming. But when the order is the reverse of this, when
the earlier instalments are but minute and insignificant fractions of the
entire and final engagement - it may be allowed us perhaps to suspend our
confidence, ere we can be sure from the puny samples on hand, of that rich and
magnificent sum of blessedness, to which the gospel of Jesus Christ has pointed
our expectations.
In the succeeding verses, we have an argument that is
eminently fitted to overbear this diffidence; and which both explains to us why
we have received our present fulfilments, and why we may rejoice in the assured
hope of all our future ones. On our first acceptance of Christ by faith, all
that we obtain is peace with God, who ceases to be our enemy; and lifts away
from us that hand of threatened vengeance, which has already been laid upon Him
who for us hath borne the whole burden of it. It is a great thing, no doubt,
thins to be delivered from wrath and hostility. But you can conceive the work
of reconciliation to go no farther than this. It might have been nothing more
than the reconciliation of the judge with the prisoner, when he acquits and
dismisses him. It may be the simple letting off of a criminal from punishment,
or the mere ceasing to be an adversary, without passing onwards to the new
character of a benefactor and a patron. But when God in ceasing to be an enemy
becomes a friend - when, instead of being dealt with as the objects of His
displeasure, we are dealt with as the objects of His love - when we get not
only forbearance, but positive favour from His hands - This is something higher
than the peace which accrues to us on the outset of our Christianity. There is
an advance made in the scale of privilege; and, if to be at peace with God
through Jesus Christ our Lord is in itself a great privilege, to receive the
Holy Ghost from Him as the evidence of His love is a still greater one. And,
looking onward from this to futurity, it is not till we are refined into the
consummate holiness, and raised into the pure and perfect happiness of heaven,
that we shall reach the acme of that enjoyment, which God hath prepared for the
faithful disciples of His Son.
Now according to this process, the
smaller things you will observe come first, and the greater things follow.
There is a gradation and an ascent of privilege, as you move forward in history
- but then, to get what is less does not so warrant the expectation of getting
what is more, as to get what is much, warrants the expectation of getting what
is less. Surely the man who has given me the trifle which he promised, will not
withhold from me the treasures that he has also promised, is not so sound a
conclusion - as surely the man who promised me a magnificent donation, and hath
now actually made it good, will not break his word and promise, when they are
merely staked on some paltry fulfilment, that is still in reserve for me. If
the lesser comes in the order of time before the.greater, then the
non-performance of the lesser would blast all our expectations of the greater,
and make us ashamed of the confidence with which we cherished them. But, on the
other hand, the performance of the lesser does not so warrant our expectations
of the greater, as if the order of the two fulfilments had been reversed. We
might well be ashamed of our hope in the latter of the two, if disappointed in
the earlier of the two. But if the earlier be at the same time the lesser of
the two, we cannot from this comparison alone say with the apostle, as the
lesser has turned out agreeably to our first hopes, how much more will the
greater so turn out likewise.
Now it can be conceived, that, thought
one present be smaller for us to receive than another - yet it may have been
given in such circumstances of difficulty or provocation, as to argue a higher
degree of generosity or good-will; and be altogether, a greater and more
substantial token of the giver's regard, than the larger present will be, which
is promised to be conferred on us afterwards. The fellow-captive in some
hostile prison, whom I had perhaps insulted and reviled, and who in justice
might have dealt with me as an adversary - should he, to save me from the
agonies of thirst, make over his scanty allowance of water, and so entail these
agonies upon himself, telling me at the same time, that in spite of all the
insolence he had gotten from my hands, he could not help feeling an
unquenchable love for my person, and no less unquenchable desire after my
interests, and that if ever a happier time should restore us to liberty, and to
our native land, he would contribute of his influence and his wealth to the
rising interests of my family - who does not see that even a single cup of cold
water, given in such circumstances, and with such assurances as these, may well
warrant the highest hopes that can be entertained of his kindness? And should
I, touched and overpowered by so striking a demonstration of it, and ashamed of
all my former perverseness, henceforth bind myself in gratitude and duty to
this benefactor - may I not well argue that surely the man who ministered to
me, though in the smaller, and did so at such an expense of suffering to
himself, and also in the face of all the injury I had done unto him, will now
acquit himself to the full of the larger bounties which he held out in
expectation, should I now return with him his devoted friend to the country of
his fathers; and he, replaced in the ample sufficiency that belongs to him,
should have it in his power, by an easy and a willing sacrifice, to translate
me into all the comfort and all the independence which he engaged to render me.
There is a parallel to this in the gospel. Forgiveness is a smaller
boon than positive favour; and all the tokens of this favour which are bestowed
upon us in time, are smaller than that rich and full and ever-during expression
of it which awaits us in eternity. Should the promise of the smaller not be
fulfilled, when it becomes due, this would make us ashamed of all the
expectations we had cherished of the larger. And accordingly, the apostle, from
having received the Holy Ghost here as a kind of earnest or first fruits, is
not ashamed of his hope for the glory of God which is to be revealed hereafter.
But though this might save him from being ashamed of his high hopes in
futurity, it is not enough to warrant the argument of, how much more, that he
comes forward with in the following verses. It is not a very conclusive way of
reasoning to say - I have got a smaller thing according to promise, how much
more then may I expect a greater thing? It would have applied better had the
greater thing come first, and then you might have said, How much more, as He
has given me the greater boon that he stood engaged to render, may I not hope
for his punctuality with regard to the smaller? But, just as in the case of
human illustration that we have already quoted, the first act of kindness,
though smaller in the matter of it, may have been done in such circumstances of
difficulty and provocation, as to be a far more unquestionable evidence of
regard than any future act of goodness possibly can be, however great in the
matter of it - because done in circumstances of ease and good agreement. And
these preparatory remarks will enable us to enter into the spirit and to
estimate aright the strength and conclusiveness of the argument which follows.
Ver. 6. We were not able to extricate ourselves from the
prison-house of God's righteous condemnation. We had not strength for that
perfect obedience, which a relentless and insurmountable law has laid upon all
its subjects; and even though we had, such obedience could only satisfy for
itself, and at its own season. It could not cancel the guilt of another season.
But the truth is, that we could neither do away the guilt of our past, nor the
pollution of our present history. We were in bondage to the power of
corruption, as well as to the fears of condemnation - living as totally without
God, as without hope - abandoned to the counsel of our own hearts, and taking
no counsel and no reproof from Him whose right hand was upholding us
continually. It was in these circumstances of provocation, that Christ
undertook for us. He stretched out His mediatorial hand, for the purpose of
extending the boon of forgiveness - a smaller boon than favour certainly; but
remember it was a boon to the ungodly. It was a movement of kindness, forcing
its way through an obstacle that might well have stifled and repressed it. It
was an expression of love so ardent, that even impiety, in full and open and
determined career, could not extinguish it. It was at the time of the world's
greatest wickedness, that He descended from on high, not to condemn but to save
it.
It is true that the first effect of this benevolent undertaking,
was simply an acquittal to those who had been guilty; and this was but the
prelude of greater things to follow. But this first thing was wrought out in
the face of greatest provocation, and at the expense of most painful endurance.
It was rendered unto men at the time when men were rioting at large against the
law of conscience and the law of revelation. It was when every man had turned
to his own way, that God laid upon His Son the iniquities of us all. Our time
of greatest regardlessness was His time of greatest regard. And on estimating
the intensity of affection, not by the magnitude of its positive dispensations,
but by the magnitude of resistance it must overcome, and of the sufferings it
must undergo - it was at the outset of our redemption; it was at that due time
when Christ died for the ungodly; it was in the act of making atonement for the
sins of the people, out of which act the first though the smallest bene- fit
that emerged was the forgiveness of the people - it was then nevertheless, that
the love of God in Christ, bearing all the condemnation of our unthankful
species, and pouring out His soul unto the death for them - it was then that
this love sent forth its most wondrous and most convincing manifestation.
Ver. 7. The point insisted on by the apostle here, is that
Christ died for us when we were yet enemies in our heart toward Him. But it
should also be kept in mind, that His was no ordinary death; that they were not
the pangs of a common dissolution which extorted such agonies of fear, and such
cries of bitter suffering, and drew out on the person of our Redeemer both in
the garden and upon the cross such mysterious symptoms of distress too
exquisite for human imagination, of an endurance far deeper than we have any
conception of. It is evident from the whole history of the hour and the power
of darkness, that, though He had the whole strength of the Divinity to uphold
Him, there was a struggle to be made, and a hostility to be baffled, and an
awful enterprise of toil and of strenuousness to be gone through, under the
severity of which our Saviour had well nigh given way - that ere the victory
was His, He had to travail in His strength, and to put forth all the greatness
of it; and, warring with principalities and powers, had, in the words of
Isaiah, to tread in the wine-press alone, and trample on His enemies with fury,
amid to stain his raiment, and to wield the arm of His supernatural might, ere
He brought down to the earth the strength that was opposed to him. It should be
recollected, that the death of Christ was not in semblance merely, but in real
and substantial amount, an atonement for the sins of the world - that He tasted
death not as an individual, but tasted it for every man - that on Him was laid
the accumulated weight of all that wrath, which an eternity would not have
expended on the millions for which He died - that there was the actual
transference of God s avenging hand from the heads of the countless guilty He
has redeemed, to the head of this one innocent sufferer - and that from the
moment lIe was led .as a lamb to the slaughter, to the moment of His crying, It
is finished, and when He gave up the ghost, there was discharged upon the head
of this great Sacrifice all the vials of a wrath which the misery everlasting,
and that of a multitude which no man could number, could not have exhausted;
there were condensed upon His soul all the agonies which but for Him the vast
family of the redeemed would have borne.
But it is not here on the kind
of death which our Saviour endured that the apostle founds his argument of
God's love to us - It is on the kind of people whom He died for - even sinners.
This peculiarizes and exalts the benevolence of Christ above all human
benevolence. There is a devotedness of affection here, of which there is no
example in the history of our species. For a righteous man, that is a man free
from blame or criminality, for a simply innocent man there is scarcely any that
would die; for a good man, one who rises above the level of mere innocence, one
who is signalized by achievements of positive benevolence or heroic patriotism,
some might die - like some disciples of Paul, who for his life would lay down
their own necks - or like the members of some gallant band, who would rally in
defence of time worth and friendship that they revered - or like the martyrs of
Christianity who died for the honours of its Founder, but not till He had
evinced the highest sublime of goodness by dying for the worst and most
worthless of mankind. It is on this that the apostle lays the stress of his
argument; and from this he infers, that, even at the outset of our redemption
and when we had got nothing more than forgiveness, there was such a
demonstration of God's affection for sinners, as warranted the fullest
expectation of all the higher blessings that we are to receive from His hand.
For observe, that though favour may be higher in the scale of privilege
than forgiveness, and glory through eternity higher than grace in time - yet it
was at the point when forgiveness was secured for the guilty - it was then that
the love of God in Christ made its most decisive exhibition - It was then that
it triumphed over difficulties which no longer exist - It was then that it
leaped over a barrier which is now levelled into an open way of access between
earth and heaven - It was then that human sinfulness rose in a smoke of
abomination before the throne of God, unaccompanied as yet with that incense of
a sweet-swelling savour which the sacrifice of Christ has since infused into it
- It was then that the awful death of the atonement, a death never now to be
repented, had still to be endured. All these stood in the way of
reconciliation; and though this be the first and the smallest boon that is
conferred upon the sinner, yet conferred as it was in the midst of obstacles
which no longer exist, and of sins that are now blotted out in the blood of the
Lamb, so that God remembers them no more - this smallest boon, viewed as a
demonstration of love and a pledge of future kindness, more than overpasses all
the subsequent boons that can be rendered in circumstances where there is
nothino to struggle with and no barrier in the way of their accomplishment. So
that the apostle is warranted in all his larger expectations after this. Much
more then, being justified by His blood, we shall be translated into all the
blessings of a positive salvation.
The love of a benefactor is not to
be estimated by the magnitude of his gift, but by the exposure and the
suffering that he incurred in rendering it. The gifts of God may go on
progressively increasing through all eternity; but it was the first gift of
reconciliation which had to force its way through the host of impediments, that
stood between a holy Lawgiver and a sinful world. After these were removed, the
following gifts came spontaneously and without interruption, out of the
exuberant wealth and liberality of the Godhead. So that, from the very first,
we have the argument in all its entireness. If God spared not his own Son to
reconcile a world that had nothing but guilt and depravity to offer to His
contemplation - how much more, now that atonement is made, will He bless and
enrich all those who have fled to it for refuge, and whom He now beholds in the
face of His anointed.
This then is an argument altogether addressed to
the hope of faith, and may be seized upon and felt in the whole force of it,
ere there is time for the hope of experience. The moment that one looks with a
believing eye to the work of redemption, he may gather from it all the
materials which make up this argument. He may there see, that Christ at that
time died for the sinful, to bring about their agreement with God; and that, at
the present time, Christ has not to die any more, and that in Him the guilt of
sinfulness has been done away. If when enemies we were reconciled, by His
death - how much more, now that we are reconciled, shall all the blessings that
He died to purchase be lavished upon us abundantly.' If, when so many
difficulties stood betwixt us, He forced His way through them, for the purpose
of reaching forgiveness to the condemned - how much more, now that all is open
and level and free in the road of communication between earth and heaven, will
He, out of the treasury of His fulness, shed upon us all the needful grace
here, and translate us into all the promised glory herafter. True, if the grace
did not come, this might well blast and annihilate these fond anticipations. We
cannot get to heaven without such a stepping-stone; and when we have reached
this length, we can see more clearly and hope more confidently for the promised
inheritance than before. But still the main light which rests upon this
glorious futurity, radiates upon it, from the great and primary work of
Christ's undertaking as He did, and Christ's doing as He did, for the guilty.
And the reason why we have obtained the grace, and still the chief reason why
we may look for the glory, is that seeing He did so much to reconcile and to
justify - how much more, now that the heat and difficulty and strenuousness of
the contest are all over, how much more may we not anticipate all the blessings
of a positive salvation from His hand.
Finally, let it be observed of
the 9th verse, that Paul speaks of himself and others in the character of
believers, and as being already justified by the blood of Jesus. The force of
the consideration lies in this - that seeing He shed His blood to justify us,
same time that we are unrepentant and unreconciled, and thus to save us from
the wrath abideth on all who believe not - how much that this is done, and
that, instead of more, He has only to give, in large and liberality, out of His
fulness - how much more, by the supplies of His grace and strength, will he
save us from the wrath of those who shall finally fall away. The tribulations
in which he gloried might not have wrought a more strenuous, perseverance in
the Christian course ; but, like certain hearers in the parable of the sower,
he might have been offended when persecution came, and actually fallen away.
Instead of patience working such an experience, as made him hopeful that he was
indeed a Christian, the defect and overthrow of his constancy, might have given
him the melancholy and convincing experience, that he had indeed no lot or part
in the matter. Instead of a thriving process, it might have been a ruinous one;
but grace, it appears from the result, was given to uphold him in a course of
spiritual prosperity, under all his outward tribulations; and he now hoped more
than ever that God had manifested the special love that He bore, by the holy
Ghost that was given to him.
And how could it be otherwise, he goes on
to argue, than that the holy Ghost should be given? Would not He who did so
much to justify, and at such an expense of suffering to Himself, would not He
also sanctify when there was no suffering incurred by the process? Will not He
who saved us by His blood then, much more save us by His Spirit now? Will not
He who at that time delivered us, by dying, from the wrath due to the
impenitent and ungodly - at this time, when we are cleaving to Him in
dependence and desire, deliver us by His grace, from the sorer punishment of
those who draw back to the perdition of the soul ? There may be fatherly
chastisements. There may be the infliction of a severe and salutary discipline.
Should a professor sin the sin that is unto death, it will then be impossible
to renew him again unto repentance. But if, instead of a hollow-hearted and
hypocritical dissembler, there was really a sound principle of adherence and
honest faith with him who has been overtaken in a fault - then that man will be
saved, yet so perhaps as by fire.. He will not escape the hand of chastisement
in time, though he will escape the hand of vengeance in eternity. He will be
cast down yet not destroyed. God will forgive the iniquity of his sin, but at
the same time take vengeance upon him for his inventions. He will make him
taste the bitterness of transgression; and give him the experimental
demonstration of His own abhorrence to it; and render it manifest as day, that
there is an utter and irreversible opposition, between the indulgence of a
sinner, and the hope of a believer; and, rather than that he should miss the
lesson, He will force it upon him with the authoritative severity of a master,
who has determined that He will not let him alone till he learn it ; and if one
corrective ministration will not serve the purpose, He will come forward with
another and another - still ringing this prophetic knell into the ear of him
who is under discipline, that "for all this mine anger is not turned away, but
my hand is stretched out still."
It is not from such wrath that a disciple
is saved - But let it work him into the process of tribulation, and patience,
and experience, and hope; and from the wrath of eternity he will be saved -
saved as if by fire - and verifying this word in his own person, that it is
through manifold tribulations we shall enter into the kingdom of God.
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