Biblical Illustrator O foolish Galatians, who hath bewitched you? I. In its ORIGIN.II. In its IDEA OF THE SUSTAINING ENERGY OF THE CHURCH. III. In its RETROGRESSION. IV. In its ESTIMATE OF THE TRUE POSITION AND REQUIREMENTS OF HUMANITY. V. In having LEFT ITS FIRST LOVE. (D. Allport.) I. Barters TRUTH FOR FALSEHOOD. II. Ignores the FACTS OF CONSCIOUSNESS AND IS VICTIMIZED BY FANTASTIC FICTIONS. III. Abandons THE SURE MEANS OF SECURING THE SPIRIT FOR THE CERTAIN MEANS OF LOSING HIM (ver. 2). IV. Abandons A GOOD BEGINNING FOR THE SAKE OF REACHING A BAD CONCLUSION (ver. 3). V. Yields willingly to PERSUASION WHAT COULD NOT BE EXTORTED BY PERSECUTION (ver. 4). VI. Rejects UNQUESTIONABLE EVIDENCE IN FAVOUR OF BASELESS ASSUMPTIONS (ver. 5). I. HE PLACARDED CHRIST CRUCIFIED BEFORE THEIR EYES. II. HE ARRESTED THE GAZE OF THE SPIRITUAL LOITERER. III. HE RIVETTED THAT GAZE ON THE PROCLAMATION OF HIS SOVEREIGN. (Bishop Lightfoot.) St. Paul's metaphor is derived from the popular belief in the power of the evil eye, and the word he employs originally referred to witchery by spells and incantations; but as it occurs in actual use it denotes the blighting influence of the evil eye. This belief is not confined to the East or to ancient times, but is common in some countries of Europe even now. The word then involves two ideas — (1) (2) (Bishop Lightfoot.)
(Canon Liddon.)
(C. H. Spurgeon.)
(Professor Phelps.)
II. THE CIRCUMSTANCES UNDER WHICH THE ENCHANTMENT HAD BEEN PRACTISED. The apostle significantly points out the fact that the Galatians had been led away by error, even when before their eyes Christ crucified had been clearly and distinctly set forth. The cross of Christ had been set forth in their midst. III. THE PRACTICAL RESULTS OF THE ENCHANTMENT. It had affected both their conduct and character. 1. They had not obeyed the truth. This was the truth as it was in Jesus. At first they yielded to the claims of the truth. Their thoughts, feelings, actions, were governed by the understanding and belief which they had of the truth. Now they had departed from the truth, and relinquished their hold of its doctrines. 2. In doing this they had displayed the greatest folly. They were foolish in surrendering what they did. They had given up a Divine appointment, a Divine Redeemer, and peace with God. They had turned away from the fountain of living waters.LESSONS: 1. The preaching of the gospel should consist in holding up Christ crucified to the eyes of men. 2. Those who have looked to Christ should still be on their guard against false teachers. (R. Nicholls.)
II. THE PARTICULAR ASPECT IN WHICH JESUS CHRIST IS SET FORTH. Not the Teacher, Maker, but as crucified. III. THE FEELINGS WITH WHICH CHRIST CRUCIFIED SHOULD BE CONTEMPLATED. There are pictures of martyrs and other sufferers which cannot be looked upon without deep feeling. But no picture can stir our hearts like this. It is so near — "Before whoso eyes." It is so real — "Evidently." It is so vital to our interests — "Among you." It is so transforming and elevating in its character. Only those who are stupid, senseless, beguiled — who are "bewitched" — can fail to be ennobled and benefited by its holy and benign influence. This picture should be contemplated with — 1. Deep seriousness. 2. Unfeigned faith. 3. Holy aspiration. 4. Adoring gratitude. 5. Catholic love and self-dedication. (W. Forsyth, M. A.)
II. Denies the work of the Spirit in our hearts. III. Deteriorates our moral nature. IV. Deprives us of our reasonable hope. V. Attributes the mightiest operations of grace to an insufficient cause. (J. Lyth.)
(Dr. Hardman.)
1. Christ as the Redeemer. 2. Christ as the Way, the Truth, and the Life. 3. The whole system of Christian doctrine, including the duties, responsibilities, and privileges of believers. 4. Christ crucified had been received, believed in, loved by them. II. THEY WERE GOING BACK. 1. Back to the slavery of the ceremonial law. 2. Back to the world, to fleshly lusts, to the devil. 3. Appeal to backsliders, reminding them of former peace and blessedness, present wretchedness. III. WHO HATH BEWITCHED YOU? 1. Your desires. 2. Your companions. 3. Your prejudices. 4. Your procrastination. 5. Your unbelief. 6. Your want of principle. 7. Your lack of childlike love. (A. F. Barfield.)
II. THE ONLY PRESERVATIVE — Christ crucified. 1. Set forth plainly. 2. Realized vividly. 3. Clung to simply but firmly. III. THE SUPREME FOLLY OF ANY OTHER COURSE. If you say, "We see what the gospel can do in the way of reclaiming sinners, but we are going to try something else," you will be fools. I am always ready to try a new machine: we will try the electric light one of these days, instead of gas, when we are sure of it; but suppose it should all go out and leave us in the dark! I will wait till the invention has been tested. So it may happen with the new religious lights that men bring up, which are like dim rushlights compared with the blazing sun of gospel truth; we are not going to try anything new to the risk of our souls. We will keep to the old, old gospel, until it is worn out. When that happens, it will be time to think of something fresh. (C. H. Spurgeon.)
I. RELIGIOUS DECLENSION. 1. The Church as a whole. The apostles were not cold in their graves when grievous wolves began to enter in and spoil the flock. The law seems to work almost inevitably that close on the heels of every period of earnestness and quickened life, there shall follow a period of reaction and torpor. However high the arrow is shot, the impulse that sped it on its way heavenwards soon seems to die, and gravitation begins, and down it comes again. 2 The individual. Moments of illumination are replaced by use and wont; we get into our old ruts again, and quaff once more the opium soporifics which have lulled us to sleep so often before. How strange, how sad, that this should be so universally true. II. THE FASCINATIONS WHICH PRODUCE RELIGIOUS DECLENSION. 1. External. Worldly cares, occupation, treasures. Many men's Christianity trickles out without their knowing it. They are too busy to look after it, or even to notice its escape, and so, drop, drop, drop, slow and unnoticed through the leak, it slips until there is none left. 2. But the real cause lies within. No outward temptation has any power to seduce, unless we choose to allow it. If I had not combustibles in my heart, it would do me no harm to put ever so fierce a light to it. But if I carry about a keg of gunpowder within me, I must not blame the match if there comes an explosion. It is because our hearts do not find in Jesus Christ all that they crave, that we are unfaithful and turn away from Him; and it is because our hearts are foolish and bad, that they do not find in Him all that they crave. If we were as we should be, there would not be a desire in us that would not be met in our loving Lord, in His sweetness and grace. And if there were not a desire in us that was not met in our loving Lord's sweetness and grace, then all these temptations might play upon us innocuously; we should walk through the fire and not be harmed. III. THE AMULET. Fix your eye, not on the glittering eye that would fascinate you, but on the counter charm — Christ crucified. Hearts and minds that are occupied with Him will not be at leisure for lower and grosser tastes. An empty vessel let down into the ocean will have its sides bulged in far more quickly than one that is filled. Fill your hearts, and keep them full, with Jesus Christ, and they will be able to resist the pressure of temptation. Try to see placarded on every common thing the crucified Christ. That sight will take the brightness out of many a false glitter, as a poor candle pales before the electric light, or as the sun puts even it to shame. You may be as powerless of yourself before temptations, as a hummingbird before a snake; but if you look fixedly to Him, neither the glittering eye of the serpent nor the forked tongue with its hiss will harm or frighten you. (A. Maclaren, D. D.)
1. A pernicious influence exercised on the recipient. 2. The envious, jealous spirit of the agent. (Emilius Bayley, B. D.)
I. THE FASCINATIONS WHICH TURN US FROM OBEDIENCE TO THE TRUTH. 1. Worldliness. 2. Intellectualism. 3. Novelty. 4. Self-will. II. THE FASCINATION OF THE CROSS SHOULD DESTROY THE POWER OF ALL THESE. The cross should teach us — 1. Self-denial in opposition to worldliness. 2. Humility as against intellectual pride. 3. Steadfastness in place of love of novelty in doctrine. 4. Submission of our will to God.The cross may exercise a magic charm over us. Let us always be in the circle of its influence. (Canon Vernon Hutton.)
(Bishop Lightfoot.)
II. THE PARTICULAR AGGRAVATION WITH WHICH THEIR DEFLECTION WAS ATTENDED. III. THE APOSTLE'S REPROOF. Inferences — 1. How great is the evil and danger of self-righteousness. 2. What need have even the most eminent Christians to watch against apostasy. 3. What cause of thankfulness have they who are kept stedfast in the truth. (C. Simeon, M. A.)
I. Endeavour to ascertain the IMPORT OF THE TERMS EMPLOYED IN THE TEXT. Not merely the setting forth of Christ's bodily sufferings. 1. Christ is set forth in the gospel as the great propitiation, by which God's righteousness might appear in the remission of sins (Romans 3:25). 2. Christ is set forth as the great expression of Divine love to a sinful and perishing world (John 3:16; Romans 5:8). 3. Christ is set forth in the gospel as affording the strongest proof of God's displeasure against sin (Romans 8:3; Galatians 3:13). 4. Christ crucified is set forth as the only foundation of a sinner's hope (John 1:29; John 3:14, 15). 5. The terms in the text further denote, the high degree of evidence which attended the ministry of the apostles, especially among the Galatians. II. Consider the IMPORTANCE OF SETTING FORTH CHRIST IN THE PREACHING OF THE GOSPEL. It is a principal part of the work of the Holy Spirit to take of the things of Christ, and show them unto us; it should, therefore, be the great object of the Christian ministry to co-operate with this design. 1. To exhibit Christ crucified will tend to prove the hearts of men, and make them manifest. 2. It is the only way of giving peace to souls in distress for sin. When a sinner is brought under the terrors of the law, made to see and realize his guilt and danger, and to feel his need of a Saviour, he is apt to look inward for some qualification to recommend him to Christ; but to set forth a crucified Saviour is to point him to the only refuge, and to show him at once his remedy. All his help must come from Calvary. If we desire a more spiritual and humble frame of mind, no means are so effectual to its production as the contemplation of a crucified Redeemer. 3. It is the way to draw forth and bring into exercise all the Christian graces. 4. The preaching of Christ crucified is that which leaves all unbelievers without excuse. It will be impossible for those to plead ignorance of the way of salvation, before whose eyes this truth has been evidently set forth. If they perish it will not be for lack of knowledge, but for want of a heart to attend to the things which belong to their everlasting peace. (Theological Sketch-Book.)
I. EXPLAIN THE VISION OF JESUS CHRIST "evidently set forth, crucified among you," An evident setting forth, glorious in its own evidence, and mighty in its own power; a great sight which fills the soul of men beholding, and works upon the springs of life and activity within them. It is Christ brought so near them that nothing seems nearer, everything else is distant. That voice of prayer — prayer, loving and mighty in death, sounds so near that its tones touch their hearts, and they feel it working mightily in them for their regeneration. The pitiful compassion of the Saviour is so near that He seems to weep with them and feel for them, as though He suffered to succour them, was tempted to encourage them to resist the tempter, and fought in the dreadful conflict that they, in His strength and spirit, may fight with Him, and like Him, overcome the same enemies. The shedding of His blood is so near them that it seems to sprinkle their consciences, and allay the burning sense of guilt. Penitence sees Christ set forth crucified where impenitence cannot discern Him. Looking through its tears, it sees the great sight, and instantly feels the healing virtue and soothing power of that wonderful death. But, then, ye must be penitent, ye must feel your sinfulness — that is, you must be in the condition to which the death of Christ is appropriate. Men naturally overlook things inappropriate to them, or those in which they have no concern. Thus it is that the penitent, broken-hearted sinner sees Christ when the evangelist sets Him forth crucified for sin. Have you thus seen Christ crucified for you? You saw no miraculous signs as the Galatians saw; but there are personal signs of the Spirit in changing your heart, subduing your sins, overcoming temptations, conquering the world, inspiring bright hopes, exciting fervent prayers, forming Christian graces — all the fruits of the Spirit; not, indeed, miracles, prophesyings, tongues, interpretations, gifts of healing; but better fruits in the maturity, not the infancy, of true religion — love, joy, peace, etc. II. PROPOSE A SOLEMN AND AFFECTING INQUIRY. Has anything bewitched you (and if anything, what?) "that ye do not," etc. To have had the experience of a present Christ; to have seen Him crucified before our eyes; to have felt and handled that good Word of life. And to have experienced all these things in vain! Those who have experienced these things in vain — who can they be? The man who sees the truth and does not obey it may well be regarded as bewitched, under the spell of a sorcerer, choosing what he knows is death and refusing what he knows is life. What is the spell? The preceding thoughts wilt suggest the nature of the sorcery. How did we bring Christ before the eyes of the sinner? By convincing him of the appropriateness of the Saviour and His great salvation. And this was appropriate to the sense of guilt, — humble penitence beholds Christ, and rejoices in His presence. Now let an opposite feeling, a proud feeling of self-righteousness and self-sufficiency, take possession of the heart, and the vision of Christ crucified vanishes as a dream when one awaketh. Feeling no need of Christ crucified, the soul looks no longer to Him. It has found other hope, and applied to itself a false peace. It has healed the wound slightly, and, so long as the pain is relieved, it seeks no other remedy. Just so it was with the Galatians: they listened to Jewish teachers, who told them of the ritual of Moses, the righteousness of the Pharisees, the works of the law, by the doing of which they might be saved. And so they were beguiled from the simplicity of Christ. But there are other sorcerers which infest the Christian Church, and beguile many. Whatever renders us indisposed to receive Christ, to love Him, to serve Him, blinds us to the glory of His gospel, and so removes Him further from us. There is the infatuation of the world, with its gaieties and follies; and sad infatuation it is upon some, of whom better things might have been expected. There is the infatuation of avarice, of men who make haste to be rich, who will be rich at all costs and hazards, until they destroy their own peace and make their past experience vanity, and past profession a lie. (R. Halley, D. D.)
1. In the evangelical histories of the New Testament. The whole scenery of the cross is there exhibited. 2. In the preaching of the gospel. The cross is its very essence, its sum and substance, its all and in all. We must know nothing else. 3. In the Holy Communion. There we set forth the broken Body, the shed Blood. II. WHAT IS IMPLIED IN NOT OBEYING THE TRUTH. By "the truth" we may understand either Christ, who is emphatically the Truth, or the gospel, which is the revelation of God's truth. We shall consider the latter as the meaning of the text. In reference to the truth of the gospel — 1. Some reject it wholly. Revelation disbelieved and despised. 2. Many reject it practically. Do not obey its exhortations. Are hearers only. Do not yield themselves to God. Still live in unbelief and sin. 3. Others reject the truth partially. Believe general truths — obey general commands — and acknowledge general principles; but are undecided, compromising, and half-hearted. III. THE FOLLY AND BEWITCHMENT OF SUCH A COURSE OF DISOBEDIENCE. It is evidently folly — 1. As it is the rejection of true light. Darkness is fraught with present evil, and tends to eternal destruction. 2. It deprives of all the solid comforts of religion. No peace, or joy, or hope. Desponding, restless, miserable. 3. It exposes to the severe disapprobation of God. 4. It will end in everlasting and irremediable ruin (Hebrews 3:2; 1 Peter 4:17, 18). How important, then, that the question of the apostle be duly considered?Who hath bewitched you? 1. Have men, by their creeds and false doctrines? 2. Has Satan, by his devices? 3. Has the world, by its allurements?Application: 1. We urge the sinner to consider his ways — receive the truth in the love of it — and believe on the Lord Jesus Christ, and he shall be saved. 2. We expostulate with backsliders — and say, Why will ye die? Why forsake Christ? Oh, return. 3. We exhort the believer to buy the truth — to grow in truth — to witness to the truth — to rejoice in the truth — and stedfastly to hold fast the truth to the end. (J. Burns, D. D.)
1. A historical (James 2:19). 2. Dogmatical (Acts 8:13, 23; Luke 4:41). 3. A temporary (Luke 8:13; John 5:35). 4. A faith of miracles (Luke 17:6; 1 Corinthians 13:2). 5. A saving faith (Romans 10:10; Acts 16:31; 1 Peter 2:6). II. WHAT IS MEANT BY HEARING? Hearing the Word of God — 1. Read. 2. Expounded. 3. Preached. III. HOW IS FAITH WROUGHT BY THE WORD? Not as a principal, but as an instrumental cause. Thus — 1. The minister commissioned by God speaks it to the ears sometimes of God's mercy to man, sometimes of man's duty to God (2 Timothy 4:2). 2. The ears of the hearer take in what is spoken, and convey it to the understanding. But that cannot receive it (1 Corinthians 2:14): therefore — 3. The Spirit goes along with the "Word, and enables the understanding to receive it. 4. And also inclines the will to embrace it (Philippians 2:13; Romans 7:15; Hebrews 4:12). (Bishop Beveridge.)
1. Consider what thou art going about. 2. Set all worldly thoughts aside (Nehemiah 13:19, 20) and sins (James 1:21). 3. If thou would have God pour forth His blessing, do thou pour forth thy spirit to Him in prayer (Psalm 10:17; Psalm 65:2). (1) (2) 4. Come with an appetite. 5. With large expectations. 6. With strong resolutions to practise. II. DURING HEARING. Hear — 1. Reverently. 2. Diligently, with hearts as well as ears. 3. Meekly (James 1:21). 4. With faith (Hebrews 4:2). 5. Apply it to thyself (Job 5:27). 6. Renew your resolutions, lifting up your heart in prayer. III. AFTER HEARING. 1. Meditate (1 Timothy 4:15). 2. Confer with others. 3. Square thyself according to it, that thy life may be the commentary (James 1:22; Matthew 7:24, 25). (Bishop Beveridge.)
I. AN ARGUMENT OF EXPERIENCE FOR THE PEOPLE OF GOD. 1. See the testimony to this in the early history of the Church (Acts 1.- 8.). 2. In your own experience. (a) (b) (c) (d) (e) II. AN ARGUMENT DERIVED FROM OBSERVATION FOR THE USE OF SEEKERS. Honesty, generosity, righteousness — these have not justified, cannot justify. Why not abandon this vain method, and try the Lord's appointed way "the hearing of faith"? 1. Personal hearing. Each for himself. 2. Hearing of the gospel. The faith that saves does not come by just hearing whatever comes first; it only comes by hearing the testimony of the Spirit to the appointed Saviour. 3. Attentive hearing. 4. The hearing of faith. Accepting the gospel as God's message, and depending upon it fully and wholly. (C. H. Spurgeon.)
(C. H. Spurgeon.)
(C. H. Spurgeon.)
1. In the faith given by the Spirit. 2. In the enjoyment of the Spirit through faith. 3. In the experience of spiritual privileges. 4. In the use of spiritual powers. 5. In the discharge of spiritual duties. 6. In the exercise of spiritual hopes of perfection and heaven. II. A SAD ENDING. Flesh may mean either (1) (2) 1. The works of the law will not secure perfect holiness: as shown in the ease of Paul and Luther. 2. The works of the flesh will not give perfect happiness, as shown in the case of and John Newton. 3. Because both alike throw away the means by which both holiness and happiness are promoted here and consummated in heaven.Learn: 1. To begin as you intend to continue. 2. To continue as you have begun.Though the man of mean estate, whose own want instructs his heart to commiserate others, say to himself, "If I had more good, I would do more good"; yet experience justifieth the point that many have changed their minds with their means, and the state of their purse hath forespoken that of their conscience. So they have begun in "the charity of the spirit," and ended in the "cares of the flesh." (T. Adams.)
(Dr. John Hall.)
(John Ruskin.)
1. The Church of Christ had no existence before the Holy Spirit was given. In the Old Testament, and also in the New, an assembly or congregation of men received that name (Deuteronomy 18:16;: Nehemiah 5:13; Psalm 22:22; Acts 7:38, and Acts 19:32-40). But the Church of Christ, which is His body, has been originated by the Holy Ghost (Acts 2:38-41; 1 Peter 1:2). Before the coming of Christ, and during His ministry on the earth, the Holy Spirit was in the world. 2. Believers enter upon the new life through the Holy Spirit. They are born of the Spirit. II. ALL THE ATTAINMENTS OF THE CHURCH ARE REACHED THROUGH THE HELP OF THE SPIRIT. 1. That the Spirit dwells in His people that they may make progress in the Divine life. Truth relating to salvation is revealed by Him (1 Corinthians 11:10). Guidance is given through Him (1 Corinthians 8:14). Liberty (2 Corinthians 3:18). His presence is the earnest of the future in. heritance (Ephesians 1:18, 14). 2. Through the Holy Ghost the conditions and circumstances of this present life are made subservient to spiritual ends. III. THE EFFICIENCY AND POWER OF THE CHURCH DEPEND UPON THE SPIRIT. 1. It is possible for Churches, after having received the Holy Spirit, to lose His gracious presence and power. 2. The most fatal means to this end is renouncing faith in Christ as the all-sufficient Saviour. 3. Turning from Christ, and from the Spirit's work, is conduct most foolish in its commencement, and most disastrous in its final results. 4. Avoiding the errors described in the text, all Christians should seek to profit by instruction and correction, and through the Spirit to become thoroughly furnished unto all good works. (R. Nicholls.)
(R. W. Dale, LL. D.)
(R. W. Dale, LL. D.)
(Cawdray.)
(Spencer.)
1. In ordinary Christians: regeneration; Christian energy" moral influence. 2. In extraordinary ministers, as apostles and prophets: miracles; tongues; prophecy. The latter form intermittent; the former permanent. II. ITS ORIGIN. Divine, and therefore to be distinguished from — 1. The intellectual inspiration of genius. 2. The emotional inspiration of rhapsody. 3. The evil inspiration of imposture.On the lowest possible hypothesis the inspiration of Shakespeare, Mohammed, and Simon Magus must differ not only in degree but in kind from that of St. Paul. III. ITS MEASURE. 1. Sufficient for (1) (2) 2. According to the capacity of the recipient. IV. THE MEANS of its enjoyment. 1. Not the works of the law. The folly of this supposition may be seen by the endeavour to work for the inspiration of the poet; but poets are born, not made. So are apostles and Christians. 2. By the hearing of faith. We do not call the genius a deserving man, but a "gifted" man; so is the apostle in working miracles, and the Christian in exerting his influence for good.
(Vinet.)
(Vinet.)
(R. C. Trench.)
(H. W. Beecher.)
II. An acceptance of and TRUST IN GOD'S PROMISED SAVIOUR. III. A RENOUNCING OF HIS OWN WORKS as meritorious. IV. A faith that WROUGHT BY LOVE, making him the friend of God. V. One that OVERCAME THE WORLD, leading him to seek a better country. VI. One that EVINCED ITS REALITY BY A SELF-DENYING OBEDIENCE. (T. Robinson.) I. Its OBJECT. 1. The promise of a seed, and consequently of a Saviour. 2. The faith of the gospel not simply Divine promise of salvation, but the specific offer of a Saviour. II. Its GROUND. 1. Neither reason nor sense. 2. But the solemnly given, clearly stated, perfectly sufficient, wholly unsupported Word of God. 3. So the Christian rests on the offer of Christ (John 3:36). III. Its ACTING. 1. Instantaneous. 2. Full-hearted (Romans 4:21). IV. Its EFFECT. It was counted to him for righteousness. 1. The nature of justification. Possessing no righteous. ness of his own, Abraham had the righteousness of another (not yet revealed) set to his account. 2. The time. The instant a soul believes, whether he is cognisant of it or not. (T. Whitelaw, D. D.) I. It was FAITH IN THE PERSONAL revealed, covenant Jehovah; not merely in a word or sign, or in a prospect. II. The BOND OF COVENANT. Faith on the one side, God dealing with a sinful creature as righteous on the other. The elements of that bond are — 1. Gracious acceptance. 2. Gracious revelation 3. Gracious reward of obedience. (W. Roberts, M. A.)In Abraham the attitude of trustfulness was most marked. By faith he left home and kindred, and settled in a strange land; by faith he acted upon God's promise of a race and an inheritance, although it seemed at variance with all human experience; by faith he offered up his only son, in whom alone that promise could be fulfilled (Acts 7:2-5; Romans 4:16-22; Hebrews 11:8-12, 17-19). Thus this one word "faith" sums up the lesson of his whole life. (Bp. Lightfoot.)
(Dean Stanley.)He was justified by faith when his faith was mighty in effect, when he trusted in God, when he believed the promises, when he expected a resurrection of the dead, when he was strong in faith, when he gave glory to God, when, against hope, lie believed in hope; and when all this passed into an act of a most glorious obedience, even denying his greatest desires, contradicting his most passionate affections, offering to God the best thing he had, and exposing to death his beloved Isaac at the command of God. "By this faith he was justified," saith St. Paul; "by these works," saith St. James, i.e., by this faith working this obedience. (Jeremy Taylor.)
(Jeremy Taylor.)
(E. W. Shalders, M. A.)
1. The forgiveness of sins. 2. "The being brought into the right relationship with Divine law. When a man has broken the Divine law, he is not justified — he feels himself condemned and excluded from the Divine favour. Could he be but once restored, and brought into harmony with that Divine law, he would be justified." 3. "The being brought into a state of potential righteousness. While justification is not to be confounded with sanctification, it implies that sanctification will take place in the processes of spiritual recovery through which we shall pass. We are justified among other reasons because we shall be sanctified." How precious, then. is this blessing! II. THE TEXT STATES BY WHOM THIS BLESSING IS ENJOYED. "They which are of faith." This means — 1. Those who for salvation put no trust in any human work. They have no confidence in the flesh, in hereditary privileges, or national distinctions. (The Jews trusted in the fact that they were the natural descendants of Abraham.) 2. Those who through faith alone seek to obtain and retain spiritual life. "Those who are not working that they may obtain the favour of God as a meritorious reward, but who are believing that God was in Christ reconciling the world unto Himself; and that the gift of God is eternal life through our Lord Jesus Christ." III. THE APOSTLE INTRODUCES A WITNESS TO THESE TRUTHS. To those who boasted that Abraham was their father, and who yet clung to the law for justification, the apostle declares that Abraham obtained the favour of God not as a worker but as a believer. 1. The object of Abraham's faith. "He believed God." Bearing in mind the incidents of his life, this is abundantly clear that the Being in whom he trusted was the Almighty. 2. The subject of Abraham's faith. 3. The result of his faith.Lessons: 1. There is no righteousness possible to us but through faith. 2. The inheritance of the gospel is a spiritual inheritance. 3. The Divine promise is the support of faith. (R. Nicholls.)
I. By IMITATION: in that Abraham is set forth as a pattern in the steps of whose faith believers walk. II. By SUCCESSION: in that they succeed him in the same blessing. III. By a kind of SPIRITUAL GENERATION: in that Abraham by believing the promise of a seed did after a sort beget them and receive them as his children (Romans 9:8). Here then is the true mark of a child of Abraham: to be of his faith. 1. The Jews are not his children though descended of Isaac, because they follow not the faith of Abraham. 2. Nor the Papists, in spite of their antiquity and numbers, unless they are of his faith. 3. Nor the mere professors of that faith (Matthew 7:22). To be children of Abraham we must — (1) (2) (3) (W. Perkins.)
1. The terms of the promise. 2. The attributes of Him who made it. II. The DUTY OF IMITATING this example. 1. We must, like Abraham, think of — (1) (2) (3) 2. Our faith, like his, must be — (1) (2) III. The BENEFIT of such an example. (T. Dale, M. A.)
(John Brown, D. D.)
(Luther.)
(J. Bate.)
II. Foreseeing this issue, GOD ANNOUNCED IT by word of mouth to Abraham. III. MOSES RECORDED IT in the spirit of prophecy. IV. PAUL JUSTIFIES THIS USE OF SCRIPTURE here, and in Romans 15:1-4, and 1 Corinthians 10:1-11. See also 1 Peter 1:11, 12. V. WE MAY APPLY IT TO THE NEW TESTAMENT. 1. The Scripture foresaw and provided against the doctrine of the supremacy of Peter, which is the foundation of the Papal claims (Galatians 2:11, etc.; Ephesians 2:20; 1 Peter 5:1-3). 2. Against mariolatry (Luke 8:21; Luke 9:28). (Dean Goulburn.)
(Dean Goulburn.)
II. Its UNIVERSALITY. 1. In its objects: heathen, all nations. 2. In its terms: faith. III. The SLOWNESS BUT SURENESS OF ITS DEVELOPMENT: foreseeing. IV. Its GRATUITOUSNESS: justification V. Its BLESSEDNESS. 1. Fellowship in Abraham's privileges on earth. 2. Fellowship with Abraham in heaven.The universality of the gospel. Salvation is for all the sinful family of man. The plan is vast, immense, worthy of God. The arms of Divine love are open to embrace all. All nations are invited to the life-giving waters of God's grace. Let the sons of wealth come, and they shall be welcome; let the hardy sons of toil come, and they shall quench their thirst; let the ignorant come, and they shall be made wise unto salvation; let the young come, and Godwill be their guide through life; let the aged come, and they shall find peace at the eleventh hour. (Thomas Jones.)
II. Comprehensive as the world: it includes all nations — offers them the same privileges — on the same terms. III. Unchangeable as God: it is His purpose. — foreseen and predicted — steadily advancing with the course of time — must be fully accomplished in the happiness of all nations. (J. Lyth.)
1. Men are hardly believers in the fullest sense until they have been mastered and subjugated by their faith. 2. History, secular and sacred, is full of examples of men who have not only had faith, but have belonged to faith.The true believer — 1. Acts on faith's impulse; 2. Follows faith's guidance as a good servant (1) (2) (3) II. Faith as a POSSESSION — "Faithful." 1. There is a partial faith (1) (2) (3) (4) (1) (2) (3) (4) 2. There is a fulness of faith which embraces all. III. Faith as A BOND OF UNION, "Blessed with Abraham." 1. This bond unites all classes, Jew and Gentile. 2. Unites all ages. 3. Unites all classes and ages in a common blessedness.
(C. H. Spurgeon.)
II. But now observe, secondly, that "THEY WHICH BE OF FAITH ARE BLESSED WITH HIM." When it is said that "they which be of faith," we are not to understand that they have the same measure of faith as Abraham. My dear friends, we are oftentimes accused of laying too great stress on faith. I never heard a believer think we laid too much stress upon faith. I hear of those who talk of faith as a blind man talks of colours, unable to describe or truly to understand that of which he speaks. I have heard. them saying we lay too much stress upon faith; but the Apostle Paul wrote two whole Epistles especially on this subject; and you will find, throughout the whole of the Romans, and throughout the whole of the Galatians, how great and how continued a stress he lays on this most important point; and how is that? He knew well this grand subject of faith sinks everything else. As faith is strong, so every thing is strong. When our views of faith rise, so our views of God rise; and when such is the case, obedience to the law of God flows as a stream, pervades the heart, and worketh by love — subjecteth the will, and leadeth a man upwards to his salvation. All the blessings are received by faith. They are as much received by faith as I receive the bread I eat. That bread becomes mine as I eat it, it becomes mine by appropriation, as it were — it becomes my own, to nutrify and sustain me; and so, by faith, Christ becomes the support of my spiritual frame. I now come to that part of the subject which opens a great and glorious prospect: "they are blessed." They who have Christ are blessed; they inherit the promise — the great promise — Christ — Jehovah — Jesus the Saviour. They have Him in the glory of His person, the perfection of His work, and all the fulness of His grace. Oh I what a blessing has that man who has Christ for his portion. Does any one doubt it? They are blessed because they are hastening to that world where they shall be superlatively blessed. (J. H. Evans.)
I. THE CHARACTER OF HIS FAITH. Few things are more talked about, and less understood, than this subject of faith. St. James teaches us in his second chapter and twenty-sixth verse, that there are two distinct kinds of faith — that, as the body without the spirit is dead, so faith without works is dead also. There are those who possess what we may call a living faith amongst the heathen — a faith which indeed does not come down from the living Spirit — but it inspires the soul of the Hindoo mother when she is constrained to cast her own child beneath the wheels of the ponderous machine which carries the god called Juggernaut. Is it not so, also, where the Jew really trusts on his god — who, however, is not the God of Abraham, of Isaac, and of Jacob, but one of his own creation? Is it not equally so with the Mahommedan, who will imbrue his hands in the blood of those who deny that Mahomet was God's prophet? Is it not so with those Roman Catholics who believe the Virgin Mary to be more tender and compassionate than Christ, who came into the world and suffered death to save us? They exercise a living faith, but its object is such as to render it nevertheless short of salvation. You will observe that the right object of faith is as essential as the living principle of faith. Here then is the one true and only object by which faith is made instrumental in saving the soul. I need not say that faith itself never saves a man — it is the object of that faith. Faith is the instrument — it is not the life which is brought into the soul, but it merely opens the soul to receive that life — it leads the thirsty soul to the waters of life, where it may be refreshed. Still, it may be asked, how can this be true as regards the Old Testament Saints? The text teaches us to take Abraham as a type of the whole of the Old Testament Saints, and that Abraham did believe in Jesus Christ; for you will find in verse 16 — "Now to Abraham and his seed were the promises made. He saith not, 'and to seeds,' as of many; but, as of one, 'and to thy seed' — which is Christ." He did believe. As you read in the first lesson of this evening's service, you will remember that Abraham said unto his son — "My son, God will provide himself a Lamb for a burnt-offering." Now this Lamb was no other than the Lord Jesus Christ, of whom it is said — "He was the Lamb which was slain from the foundation of the world." He was regarded by all the Old Testament Saints as a Lamb slain for them. They looked forward to the sacrifice which was to be made, as we look back to it now it has been made. The promise made to Abraham is noticed in Galatians 3:8. Now this does away with the notion that any faith in the abstract can possibly save. I know that there is a common notion amongst men in these latitudinarian days, by which they affirm and endeavour to maintain that it matters little what a man's faith is, provided it be sincere. Now you will observe from this that it does matter altogether what his faith is; for it may be sincerely placed on a wrong object. We come, therefore, to the inevitable conclusion, that unless the object of your faith be one with the object of Abraham's faith — i.e., the Lord Jesus Christ, His blessing cannot be yours. II. THE INFLUENCE OF HIS FAITH. They that be of faith are blessed with faithful Abraham by righteousness imputed to their souls. Another point is, that through faith Abraham walked with God. St. James tells us that Abraham was a friend of God. What an exalted honour and privilege is this. Can there be any term more endearing to the believing soul than to be called the friend of God? And yet Jesus says to His people, "Ye are my friends"! Now, dear friends, those who be of faith are blessed with faithful Abraham. They have the same blessing, and they, too, are the friends of God. How do they prove they are His friends? They follow the voice of the Lord Jesus Christ, who says, "My sheep hear My voice, and they follow Me." Through faith Abraham was supported in all his trials, and protected in all his dangers; and was there ever a friend of God left in an un-befriended state by God? No! Genesis 15:1 — "Fear not, I am thy shield, and thy exceeding great reward." He is a shield to ward off and protect. But not only was Abraham blessed: he was made a blessing to others. He was made a blessing to all the families of the earth by being the father of the seed to whom the promises were made. He was also a blessing by his bright example of faith and holiness, and all who follow his example shall receive his blessing. He was made a blessing to others; and, dear friends, all who are "of faith" are "blessed with faithful Abraham" by being made a blessing to others. Suffer me, then, to ask you, brethren, whether you this night have the mark of the blessing of Abraham? Because, if you have not this mark, you have not his faith, and consequently are not blessed with him. There is, one thought more before we leave the subject, Abraham through faith realized the Lord as his portion. You will find in Genesis 15:1: "I am thy shield and exceeding great reward." Dear friends, what a depth there is here! "I am thy exceeding great reward!" This is what we are all seeking for — a recompense for our labours, toils, and anxieties. But here — "All them that be of faith are blessed with faithful Abraham" — they have the Lord as their "exceeding great reward." He is their portion, their everlasting inheritance — He is their all in all in this world! But here is a blessing which reaches not only to the end of time, but to all eternity. (G. A. Rogers, M. A.)
II. Flowing — first enjoyed by Abraham — it flows on through time. III. Expansive — it reaches to all nations. IV. Free — for every one that believeth. V. Inexhaustible — for its source is Christ. (J. Lyth.)
II. THE SPIRIT OF THE LAW IS ANTAGONISTIC TO FAITH. The starting-point of the law is obedience. III. THE CURSE REMOVED. Christ not only died for our sins, but suffered that particular kind of death with which the law had specially connected the infliction of the curse, and so became a curse for us. 1. He who was to remove the curse must not be Himself liable to it. The Substitute for the guilty must Himself be innocent. 2. He who was to be the Substitute for all, must have the common nature of all. 3. He who was to do more than counterbalance the weight of the sins of all, must have infinite merits of His own, in order that the scale of Divine justice may preponderate in their favour. 4. In order that He may remove the curse pronounced in the law of God for disobedience, He must undergo that punishment which is specially declared in that law to be the curse of God. 5. That punishment is hanging on a tree (Deuteronomy 21:23). (Emilius Bayley, B. D.)
(C. H. Spurgeon.)
(T. Guthrie, D. D.)
(A. B. Grosart, LL. D.)Look, as one drop of ink coloureth a whole glass of water, so one gross sin, one shameful action, one hour's compliance with anything of Antichrist, will colour and stain all the great things that ever you have suffered, and all the good things that ever you have performed; it will stain and colour all the good prayers that ever you have made, and all the good sermons that ever you have heard, and all the good books that ever you have read, and all the good words that ever you have spoken, and all the good works that ever you have done; and therefore, whatever you do, keep off from sin, and keep off from all sinful compliances, as you would keep off from hell itself. (T. Brooks.)
I. TRY THE PRISONER. 1. One pleads "not guilty." Well, have you continued in all things? Let us go through the Ten Commandments. Each convicts you. 2. Another says, "I shall not plead guilty, because, although I have not continued in all things, I have done the best I could." 3. Another pleads, "While I have broken the law, I am no worse than others." 4. Another cries, "I have striven to keep the law, and think I have succeeded a little." 5. Another, "There are many things I have not done, but I have been virtuous." But all are guilty because none have continued in all things. II. DECLARE THE SENTENCE. Sinner, thou art cursed — 1. Not by some wizard. 2. Not by an earthly monarch. 3. But by God the Father. 4. This curse is present. 5. In some cases visible: in the drunkard, e.g. 6. Universal. 7. Eternal. III. PROCLAIM THE DELIVERER. 1. Christ has borne your curse. 2. This substitution is realized by penitence and faith. 3. All classes of sinners may be freed from the curse through Christ. (C. H. Spurgeon.)
1. He is a debtor to do the whole law (1) (2) 2. But he has broken the whole law in (1) (2) II. Places the sinner under THE WRATH OF GOD. 1. God has guarded the law with the most solemn and terrible sanctions. 2. The condemnation of the sinner is present as well as future. III. It reduces the sinner to DESPAIR. 1. To perform its obligation. 2. To escape its penalties. IV. It drives the sinner TO CHRIST the only Saviour who has borne this curse. (S. H. Tyng, D. D.) I. EVERY MAN BY NATURE IS UNDER THIS CURSE (Ephesians 2:3). II. THIS CURSE ABIDETH ON US TILL WE BELIEVE IN CHRIST (John 3:18, 36.) III. THERE IS NO WAY OF ESCAPING THIS CURSE BUT BY FLEEING TO CHRIST FOR REFUGE (Hebrews 6:18). IV. HAVING ACCEPTED CHRIST, THE LIFE OF FAITH MUST BECOME ONE OF SINCERE OBEDIENCE (1 John 5:3; Galatians 5:24). V. BUT WHEN CHRIST IS TENDERED AND FINALLY REFUSED, THE SENTENCE OF THE LAW IS RATIFIED IN THE GOSPEL, the court of mercy. (T. Manton.)
II. Personal obedience — "every one." Proxies, sureties, mediators, are excluded. III. PERFECT obedience — "all things," every jot and tittle as well as weightier matters. IV. PERPETUAL obedience — past, present, future. (Swinnock.)
(Dr. Guthrie.)
(J. Bate.)
I. Severe — in character — authority — execution. II. Comprehensive — includes every sinner-every sin. III. Inevitable — except through God's mercy — for none is guiltless, can satisfy the demands of the law or make amends for the past. (J. Lyth.)
II. Its extent — it reaches all men because all have sinned — are incapable of fulfilling the law — are condemned by the law. III. Its severity — the law permits no escape — provides no justification — insists upon its full demands. IV. Its relief — God is merciful — has made full satisfaction — justifies us by faith. (J. Lyth.)
1. What the law demands. 2. The reasonableness of this requirement. Law cannot be satisfied with partial obedience. 3. The doom denounced upon all who do not comply with this requirement. (1) (2) (3) (4) II. THE BLESSEDNESS OF THOSE WHO ARE INTERESTED IN THE GLORIOUS PROVISIONS OF THE GOSPEL — "Christ hath redeemed us." 1. The person who interposed in order to effect our redemption. 2. From what He redeems. 3. How this redemption was effected — "Being made a curse for us." 4. The blessed results which flow from His redeeming work. (Expository Outlines of Sermons.)
I. THE SANCTION OF THIS LAW IS TWOFOLD. First: A promise of life and happiness to the observers of it (Romans 10:5; Galatians 3:12; Ezekiel 20:11). Second: Threatenings of a most heavy and tremendous curse against all that transgress it; a curse that will blast and wither their souls for ever. 1. What the apostle means by those who are "of the works of the law." To be of the works of the law signifies no other than to expect justification and eternal happiness by legal works; to depend wholly on our obedience unto and observation of the law, to render us acceptable to God and worthy of eternal life. Those, who thus rely on a legal righteousness, are said to be of the works of the law; as persons are said to be of such or such a party, because they stiffly defend the cause of the law; and stand for justification by the observance of it, in opposition to the grace of the gospel, and the way of obtaining justification and eternal life by believing. 2. What it is to be accursed. So that the true and proper notion of a curse is this: That it is the denunciation or execution of the punishment contained in the law, in order to the satisfaction of Divine justice for transgressing the precepts of it.(1) Some, therefore, are only under the curse denounced. And so are all wicked men, whose state is prosperous in this life, though they flourish in wealth and honour, and float in ease and pleasure; yet are they liable to all that woe and wrath, with which the threatenings of the law stand charged against them.(2) Some are under the curse already executed. And so are all wicked men, on whom God begins to take vengeance and exact satisfaction in the miseries and punishments which He inflicts on them in this life, II. You see, then, WHAT AN UNIVERSAL CURSE these words denounce; a curse that sets "its mouth and dischargeth its thunder against all the sinful sons of Adam. A curse it is which, as Zechariah speaks (Zechariah 5:3), "goeth forth over the face of the whole earth;" and will, if mercy rebate not the edge of it, cut off on every side all those that stand in its way; that is, all that are sinners, and all are so; for the characters which the apostle doth here give to those who are under the curse of the law are so general and comprehensive, that no man living could possibly escape if God should judge him according to the conditions of the covenant of works. 1. It is said that every one is accursed that doth not those things which are written in the book of the law. And this is a curse that cuts off on both sides. On this side it cuts off those who are but negatively righteous, who ground all their hopes for heaven and happiness upon what they have not done and put into the inventory of their virtues that they have not been vicious, no ex. tortioners, no unjust persons, no adulterers, etc., but, alas! this account will not pass in the day of reckoning; the law requires thee not only to forbear the gross acts of sin but to perform the duties of obedience. And it cuts off on that side all those who have done contrary to what is written in the law. 2. Those, also, who have not done all that is written in the law are struck with this anathema or curse. And where is the man that dares lift up his face to justify himself against this charge? 3. But suppose that, at some time or other, thou shouldst have performed every particular duty; yet, hast thou continued in all things that are written in the law to do them? Hast thou spun an even thread of obedience? Are there no flaws, no breaks, no breaches in it? Hast thou been always constant in the highest fervour of thy zeal for God? Hast thou been in the fear of the Lord all the days of thy life? Have thy affections never languished; thy thoughts never turned aside, so much as to glance upon vanity? Didst thou never drop one unsavoury word, nor do any one action which, both for the matter and manner of it, was not perfectly agreeable to the law? III. THIS CURSE IS MOST DREADFUL, if we consider that it is universal, and extends itself not only over all persons but unto all things. Everything which a sinner either doth or hath is accursed to him. 1. He is accursed in all his temporal enjoyments. His bread is kneaded and his drink mingled with a curse, his table becomes a snare to him, and every morsel he eats is dipped in the bitterness of God's wrath and curse. His very mercies are curses unto him; as, on the contrary, a true believer's afflictions are blessings. 2. He is accursed in all his spiritual enjoyments. And, oh, what a sad and dreadful curse is this that thou, who comest to hear the same word preached, which to ethers proves the savour of life unto life eternal, to thee, through the corruption and wickedness of thine own heart, it should prove the savour of death unto death eternal! 3. If all the favours of God's providence and all the dispensations of His grace; then, certainly, much more are all their chastisements and afflictions turned into curses. If there be poison in the honey, much more certainly is there in the sting. If God be wroth with them when He shines, much more when He frowns upon them. 4. In hell they shall be cursed to purpose, and lie for ever under the revenging wrath of God. Their sentence is, "Depart from me, ye cursed" (Matthew 25:41). Hell, indeed, is the general assembly of all curses and plagues. They are eternally cursed (1) (2) (3) (4) IV. APPLICATION. 1. See what an accursed thing sin is that carries, wrapped up in its bowels, woe, wrath, and eternal death. 2. If every transgressor of the law be accursed, see, then, the desperate folly of those wretches who make light of sin, and account the commission of it a matter of small or no concern to them. 3. If every transgression exposes us to the curse, beware, then, that you never encourage yourself to commit any sin because the world accounts it but small and little. 4. See here, what reason we have to bless God for Jesus Christ, who has delivered us from the curse of the law. (E. Hopkins, D. D.)
1. The party condemned by the law. Every sinner. Condemned for omissions as well as commissions. 2. The doom pronounced. God's wrath and curse. I. I shall show, WHAT IS GOD'S WRATH AND CURSE WHICH EVERY SIN DESERVES. 1. God's wrath is no passion nor is there any perturbation in God, though an angry God. His wrath may be taken up in these two things.(1) God's displeasure against the sinner (Psalm 5:4, 5). Sin makes the soul loathsome and hateful in God's sight, kindles a holy fire in His heart against the sinner (Psalm 90:11).(2) God's dealing with sinners as His enemies, whom He is incensed against (Nehemiah 1:2; Isaiah 1:24). The wrath of a king is as the roaring of a lion; what then must the wrath of God be, an enemy where we can neither fight nor flee from, neither outwit nor outbrave? Of this wrath it is said, it is a fearful thing to fall into the hands of the living God. 2. His curse is His separating one to evil (Deuteronomy 29:21). It is a devoting the sinner to destruction, to all the direful effects of the Divine wrath. II. I shall show, WHAT IS GOD'S WRATH AND CURSE IN THIS LIFE AND THAT WHICH IS TO COME. 1. In this life they comprehend all the miseries of this world which one meets with on this side of time, miseries on the body, relations, name, estate, employment; miseries on the soul, as blindness, hardness, vile affections, horrors of conscience, etc., and, finally, death in the separation of soul and body. Thus they make a flood of miseries in this life. 2. In the life to come they comprehend eternal death and damnation, and an eternal being under the punishment of loss and sense in hell. So they make a shoreless sea of miseries in the life to come. III. I proceed to show, that THERE IS NO SIN WHICH DOES NOT DESERVE THESE, BUT THAT EVERY SIN DESERVES THIS WRATH AND CURSE, 1. The wages of every sin is death (Romans 6:23). 2. Every sin is a breach of the law; and he who breaks it in erie point is guilty of all (James 2:10). The commands of the law have all one Author, whose majesty is offended by whatsoever breach. The law requires universal obedience. 3. Christ died for all the sins of all His elect (1 Peter 3:18; 1 John 1:7). 4. The least sin will condemn a man if it be not forgiven (Matthew 5:19); even idle words (Matthew 12:36, 37). IV. I come to show, WHY EVERY SIN DESERVES SO MUCH. The reason is, it is a kind of infinite evil; and, therefore, since the punishment is deservedly proportioned to the offence, it deserves infinite punishment. Sin is an infinite evil in two respects. 1. In respect that the guilt and defilement of it is never taken away, but endures for ever, unless the Lord Himself in mercy do remove it. 2. In respect it wrongs an infinite God. The creature, being finite, is not capable of punishment infinite in value, therefore it is necessarily infinite in duration, There is a manifold wrong to God in the least sin. (1) (2) (3) (4) (T. Boston, D. D.)
1. The covenant-state of some of mankind, yea, of many of them. They "are of the works of the law;" it is the same thing as to be of the law of works; that is, to be under the covenant of works. 2. The state and case of men under that covenant; they "are under the curse." The covenant is broken, and so they are fallen under the penalty. As the blessing or promise, which they have lost, comprehends all good for time and eternity, soul and body; so the curse comprehends all evil on soul and body for time and eternity. 3. The proof and evidence of this their miserable state and case. I. I shall evince the truth of this doctrine, that THERE ARE SOME, YEA, MANY OF MANKIND, WHO ARE STILL UNDER THE BROKEN COVENANT OF WORKS. This will clearly appear, if ye consider — 1. That there are but "few that shall be saved" (Matthew 7:14). Christ's flock is but a very little flock (Luke 12:32). The truth is, all men by nature are under it, and so are born under the curse (Ephesians 2:3). 2. The Scripture is plain on this head. It curseth and condemneth many; Galatians 3:10, "Cursed is every one," viz., who is under the law; for its curse cannot reach others, there being "no condemnation to them that are in Christ Jesus" (Romans 8:1). It condemns all unbelievers; John 3:18, "He that believeth not is condemned already," viz., by the sentence of the law as the covenant of works; for the covenant of grace condemns no man (John 5:45); said our Lord to the Jews, "Do not think that I will accuse you to the Father; there is one that accuseth you, even Moses, in whom ye trust." Chap. John 12:47, "And if any man hear My words and believe not, I judge him not; for I came not to judge the world but to save the world." 3. As all men in Adam were taken into the covenant of works, so no man can be freed from the obligation of it, but they who are discharged from it by God, who was man's party in it. This is evident from the general nature of contracts. And none are discharged from it but on a full answering of all it could demand of them (Matthew 5:18). This no man can attain unto but by faith in Jesus Christ, whereby the soul appropriates and applies to itself Christ's obedience and satisfaction offered in the gospel; and so, pleading these, gets up the discharge; "For being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1). 4. Freedom from the covenant of works is such a privilege as requires both price and power, each of them infinite, to invest a sinner with it. 5. There are many who still live as they were born; in the same state wherein their father Adam left them when he broke; who were never to this day in any due concern how to be discharged from the debt he left upon their head, or of the bond of the covenant of works which in him they entered into. 6. There are but two covenants, viz., of works and grace (Galatians 4:24), as there never were but two ways of life and salvation, by works and by grace; and but two federal heads of mankind, the first and second Adam. II. THOSE UNDER THE COVENANT OF WORKS DESCRIBED. 1. Men may be under the covenant of works, and yet living under the external dispensation of the covenant of grace. 2. Men may receive the seals of the covenant of grace, and yet be under the covenant of works. 3. Men may be convinced in their consciences of the impossibility of obtaining salvation by Adam's covenant of works, and yet remain under it still. 4. Men, upon the offer of the covenant of grace made to them, may aim at accepting of it, and so enter into a personal covenant with God, and yet remain under the covenant of works. But more particularly and directly —(1) All unregenerate persons are under the covenant of works. That man or woman is yet a branch of the old Adam, growing on the old stock, a stranger to ,the new covenant, because not in Christ, the head of the covenant.(2) All that have not the Spirit of Christ dwelling in them are under the covenant of works, for "if any man have not the Spirit of Christ, he is none of His" (Romans 8:9). Galatians 5:8, "But if ye be led by the Spirit, ye are not under the law." It is one of the first promises of the covenant of grace, the giving of the Spirit (Ezekiel 37:27), "A new Spirit will I put within you."(3) All unbelievers (John 3:18). Whosoever is destitute of saving faith is under the covenant of works; for it is by faith that one is brought within the bond of the covenant of grace, is married unto Christ, being dead to the law.(4) All unsanctified, unholy persons (Romans 6:14). So that true holiness is an infallible mark of one delivered from the law; and unholiness, of one that is yet hard and fast under it (Galatians 5:18).(5) All profane, loose, and licentious men are under the covenant of works (Romans 7:5 and Romans 8:2). These men of Belial are under that heavy yoke.(6) All mere moralists, such as satisfy themselves with common honesty and sobriety, living in the meantime strangers to religious exercises, and without a form of godliness. These are under the covenant of works, as seeking justification and acceptance with God by their conformity (such as it is) to the letter of the law (Galatians 5:4). They are under the covenant of works with a witness, having betaken themselves to their shreds of moral honesty, as so many Broken boards of that split ship.(7) All formal hypocrites or legal professors, these .sons and daughters of the bond-woman (Galatians 4:24, 25). These are they who have been convinced, but never were converted; who have been awakened by the law, but were never laid to rest by the gospel; who are brought to duties, but have never been brought out of them to Jesus Christ; who pretend to be married to Christ, but were never yet divorced from nor dead to the law; and so are still joined to the first husband, the law, as a covenant of works. III. THE EFFECT OF THE BROKEN COVENANT OF WORKS UPON THOSE WHO ARE UNDER IT. 1. It has and exercises a commanding power over them, binding them to its obedience with the strongest bonds and ties of authority.(1) It commands and binds to perfect obedience under pain of the curse.(2) It commands, without any promise of strength at all to perform. 2. It has a debarring power over those under it, in respect of the promise. It bars them from life or salvation so long as they are under its dominion,(1) There is no life to the sinner without complete satisfaction to justice for the wrong he has done to the honour of God and His law; Hebrews 9:22, for "without shedding of blood is no remission."(2) There is no life and salvation without perfect obedience to its commands for the time to come; Matthew 19:17, "If thou wilt enter into life," says Christ unto the young man in the gospel, "keep the commandments." This was the condition of the covenant; and it is not enough that a man pay the penalty of a broken covenant, but he must perform the condition of it ere he can plead the benefit. 3. A cursing and condemning power, in respect of the threatening. 4. An irritating influence upon all that are under it, so that, instead of making them better, it makes them worse, stirring up their corruptions, like a nest of ants, being "troubled by one's touching of them (Romans 7:9, 10, 11). Now this is accidental to the law as the covenant of works; for it is holy, and just, and good; and therefore ,an never bring forth sin as the native fruit of it. But it is owing to the corruption of men's hearts, impatient of restraint (Romans 7:12, 13), forecited. While the sun shines warm on a garden, the flowers send forth a pleasant smell; but while it shines so on the dunghill, it smells more abominably than at other times. So it is here. There are two things here to be considered in the case of the law.(1) It lays an awful restraint on the sinner with its commands and threatenings (Galatians 3:10). The unrenewed man would never make a holy life his choice; might he freely follow his own inclination, he would not regard what is good, but give himself a liberty in sinful courses. But the law is as a bridle to him; it crosses and contradicts his sinful inclinations. It is to him as the bridle and spur to the horse; as the master and his whip to the slave. So that the sinner can never cordially like it, but all the obedience it gets from him is mercenary, having no higher springs than hope of reward and fear of punishment.(2) In the meantime it has no power to subdue his corruptions, to remove his rebellious disposition, to reconcile his heart to holiness, or to strengthen him for the performance of duty; "For the law was given by Moses, but grace and truth came by Jesus Christ" (John 1:17). As it finds the man without strength, so it leaves him, though it never ceases to exact duty of him. Though no straw is given to the sinner by it, yet the tale of the bricks it will not suffer to be diminished. IV. I now proceed to show, WHY SO MANY DO STILL REMAIN UNDER THE BROKEN COVENANT OF WORKS. 1. It is natural to men, being made with Adam, and us in his loins; it is engrained in the hearts of all men naturally. "Tell me," says the apostle (Galatians 2:21), "ye that desire to be under the law, do ye not hear the law?" And there are impressions of it to be found in the hearts of all among the ruins of the fall. We have a clear proof of it —(1) In men left to the swing of their own nature; they all go this way in their dealing with God for life and favour.(2) In men awakened and convinced, and in moral seriousness seeking to know what course they shall take to be saved, and plying their work for that end. They all take this principle for granted, That it is by doing they must obtain life and salvation (Matthew 19:16).(3) in the saints, who are truly married to Jesus Christ, O what hankering after the first husband, how great the remains of a legal spirit, how hard is it for them to forget their father's house! (Psalm 45:10). 2. The way of that covenant is most agreeable to the pride of man's heart. A proud heart will rather serve itself with the less, than stoop to live upon free grace (Romans 10:3). Man must be broken, bruised, and humbled, and laid very low, before he will embrace the covenant of grace. While a broken board of the first covenant will do men any service they will hold by it rather than come to Christ; like men who will rather live in a cottage of their own than in another man's castle. 3. It is most agreeable to man's reason in its corrupt state. If one should have asked the opinion of the philosophers concerning that religion which taught salvation by a crucified Christ, and through the righteousness of another, they would have said it was unreasonable and foolish, and that the only way to true happiness was the way of moral virtue. 4. Ignorance and insensibility of the true state of the matter as it now is. There is a thick darkness about Mount Sinai through the whole dominion of the law, so that they who live under the covenant of works see little but what they see by the lightnings now and then flashing out. Hence they little know where they are nor what they are.(1) They do not understand the nature of that covenant to purpose (Galatians 4:21).(2) They are not duly sensible of their own utter inability for that way of salvation. V. APPLICATION OF THIS DOCTRINE. 1. For information. Hence learn —(1) That some, yea, many of mankind, are under the curse, bound over to wrath.(2) See here whence it is that true holiness is so rare, and wickedness and ungodliness so rife.(3) Here ye may see the true spring of legalism in principles as well as in practice.(4) See whence it is that the doctrine of the gospel is so little understood, and in the purity of it is looked at as a strange thing. 2. For exhortation. Be exhorted then seriously and impartially to try what covenant ye are under. For motives, consider —(1) It is in the region of the law that we all draw our first breath. And no man will get out from its dominion in a morning dream. We owe it to our second birth, whoever of us are brought into the covenant of grace; but that is not our original state.(2) Till once ye see yourselves under the covenant of works, and so lost and ruined with the burden of that broken covenant on you; ye may hear of the covenant of grace, but ye will never take hold of it in good earnest (Galatians 2:6). Here lies the ruin of the most part who hear the gospel; they were never slain by the law, and therefore never quickened by the gospel; they never find the working of the deadly poison conveyed to them from the first Adam, and therefore they see no beauty in the second Adam for which He is to be desired.(3) Your salvation or ruin turns on this point.(4) There is no ease for a poor sinner but severity and rigour, under the covenant of works.(5) While ye are under that covenant ye are without Christ (Ephesians 2:12). And being without Christ, ye have no saving interest in his purchase.(6). All attempts you make to get to heaven while under this covenant will be vain. The children of that covenant are, by an unalterable statute of the court of heaven, excluded from the heavenly inheritance; so that, do what you will, while ye abide under it you may as well fall a-ploughing the rocks, and sowing your seed in the sand of the sea, as think to get to heaven that way. (T. Boston, D. D.)
1. God's curse. 2. The curse of the law. (1) (2) (3) II. WHAT IT IS TO BE UNDER THE CURSE. 1. Under the wrath of God. 2. Bound over to revenging justice. 3. A mark for the arrows of vengeance. III. CONFIRMATION OF THE TRUTH OF THIS DOCTRINE. 1. This is evident from plain Scripture testimony. The text is express. 2. It is evident from the consideration of the justice of God, as the Sovereign of the world.Two things will make this clear. 1. The breaking of that covenant, whereof all under it are guilty, deserves the curse. They broke it in Adam, and they are breaking it every day; and so they deserve the curse. Now, sin's deserving of the curse does not arise from the threatening of eternal wrath annexed for a sanction to the commands in the law, as our new divinity would have it; that is framed for bringing believers under the curse of the law too. But it arises from sin's contrariety to the command of the holy law; for it is manifest, that sin does not therefore deserve a curse, because a curse is threatened against it; but because it deserves a curse, therefore a curse is threatened. Now look at sin in the glass of the holy commandment, and you will see it deserves the curse. For the commandment is —(1) An image of the sovereign spotless holiness of God — "The law is holy" (Romans 7:12). When God would let out the beams of His own holiness to man, He gave him the law of the ten commandments, as a transcript of it, and wrote them in his heart; and afterwards, the writing being much defaced, He wrote them to him in His Word. So the commandment is holy without spot, as God is. So that the creature rising up against the commandment, riseth up against God.(2) It is an image of His righteousness and equity, whereby He does justly to all: "The commandment is just" (Romans 7:12). The commandment is all right in every part, and of perpetual equity" I esteem all Thy precepts concerning all things to be right" (Psalm 119:128). Look to it as it prescribes our duty to God, to our neighbour, and to ourselves (Titus 2:12). It is of spotless and perfect righteousness, as that God is whose righteous nature and will it represents.(3) An image of His goodness The commandment is good (Romans 7:12). It is all lovely, lovely in every part; lovely in itself, and in the eyes of all who are capable to discern truly what is good, and what evil — "O how I love Thy law!" (Psalm 119:97). Conformity to it is the perfection of the creature, and its true happiness, as rendering the creature like unto God (1 John 3:2). Thus the breaking of the covenant, by doing contrary to the holy commandment, is the transgressing of the holy, just, and good will of our sovereign Lord; a defacing of and doing violence to His image, who is the chief good and infinite good. Therefore sin is the chief or greatest evil, and consequently deserves the curse. 2. Since it deserves the curse, the justice of God, which gives everything its due, ensures the curse upon it (Genesis 18:25; 2 Thessalonians 1:6). If sin did not lay the sinner under the curse, how would the rectoral justice of God appear? He will rain a terrible storm on the wicked, not because He delights in the death of the sinner, but because He loves righteousness (Psalm 11:6, 7), and His righteousness requires it. 3. It appears from the threatening of the covenant — "In the day that thou eatest thereof thou shalt surely die" (Genesis 2:17). And the truth of God requires that it take effect, and be not like words spoken to the wind. 4. If man had once run the course of His obedience, being come to the last point of it, he behoved to have been justified and adjudged to eternal life, according to the tenor of the covenant — "The man which doth those things shall live by them" (Romans 10:5); the sentence of the law would immediately have passed in his favour, according to the promise. And therefore man, having once broken the covenant, falls under the curse, and is adjudged to eternal death; for the curse bears the same relation to the threatening that law-justification bears to the promise. 5. Christ's being made a curse for sinners is a clear evidence of sinners being naturally under the curse. (T. Boston, D. D.)
I. THE CONDITION OF THE NATURAL MAN'S SOUL UNDER THE CURSE. This is the most noble part of man. In the moment he sinned, his soul fell under the curse. And so 1. His soul was separated from God, in favour with whom its life lay. 2. Hence, man's soul-beauty was lost; death seized on him by sin, his beauty went off. A dead corpse is an awful sight, where the soul is gone.. But thy dead soul, from which God is gone, O natural man I is a more awful one. Couldst thou see thy inward man, as well as thou seest the outward, thou wouldst see a soul within thee of a ghastly countenance, the eyes of its understanding set, its speech laid, all the spiritual senses now locked up, no pulse of kindly affection towards God beating any more; but the soul lying speechless, motionless, cold and stiff like a stone, under the curse. 3. Hence the whole soul is corrupted in all the faculties thereof. As the soul being gone, the body corrupts; so the soul, being divested of its original righteousness, is wholly corrupted and defiled, having a kind of verminating life in it — "They are altogether become filthy" (Psalm 14:3). And as when the curse was laid on the earth, the very nature of the soil was altered; so the souls of men under the curse are quite altered from their original holy constitution. This appears in all the faculties thereof.(1) Look into the mind, framed at first to be the eye of the soul; there is a lamentable alteration upon it under the curse. "O how is the fine gold become dim!" There is a mist upon it, whereby it is become weak, dull, and stupid in spiritual things, and really incapable of these things. Darkness has sat down on the mind — "Ye were sometimes darkness" (Ephesians 5:8); and there spiritual blindness and ignorance reign, not to be removed by man's instruction, or any power less than what can take off the curse. This cursed ground is fruitful of mistakes, misapprehensions, delusions, monstrous and misshapen conceptions in Divine things; doubtings, distrust, unbelief of Divine Revelation, grow there, of their own accord, as the natural product of the cursed soil; while the seed of the word of the kingdom sown there does perish, and faith cannot spring up in it, for such is the soil that they cannot take with it.(2) Look into the will, framed to have the command in the soul, and it is in wretched plight. Its uprightness for God is gone, and it is turned away backward from Him. It is not only under an inability for good, but having lost all power to turn itself that way — "We were without strength" (Romans 5:6); "For it is God which worketh in you to will and to do of His good pleasure" (Philippians 2:13); but it is averse to it, as the untrained bullock is to the yoke (Psalm 81:11).(3) Look into the affections, framed to he the arms and feet of the soul for good, and they are quite wrong. Set spiritual objects before them to be embraced, then they are powerless, they cannot embrace them, nor grip them stedfastly; they presently grow weary, and let go any hold they have of them; like the stony-ground hearers, who because they had no root withered away (Matthew 13:6). But as for carnal objects, agreeable to their lusts, they fly upon them, they clasp and twine about them; they hold so fast a grip, that it is with no small difficulty they can be got to let go their hold. Summon them to duty, they are flat, there is no raising of them, they cannot stir; but on the least signal given them by temptation, they are like Saul's hungry soldiers, flying on the spoil.(4) Look into the conscience, framed to be in the soul God's deputy for judgment, His spy, and watchman over His creature; and it is miserably corrupted — "Their mind and conscience is defiled" (Titus 1:15). It is quite unfitted for its office. It is fallen under a sleepy distemper, sleeping and loving to slumber.(5) Look into the memory, framed to be the storehouse of the soul, and the symptoms of the curse appear there too. Things agreeable to the corruption of nature, and which may strengthen the same, stick fast in the memory, so that often one cannot get them forgotten, though they would fain have their remembrance razed. But spiritual things natively fall out of it, and are soon forgotten; the memory, like a leaking vessel, letting them slip. 4. Man being in these respects spiritually dead, the which death was the consequent of the first sin, the curse lies on him as a gravestone, and the penalty binds it upon him, that he cannot recover. So he is in some sort, by the curse, buried out of God's sight. 5. Hence that corruption of the soul grows more and more. As the dead corpse, the longer it lies in the grave, it rots the more, till devouring death has perfected its work in its utter ruin; so the dead soul under the curse grows worse and worse in all the faculties thereof, till it is brought to the utmost pitch of sin and misery. 6. And hence the corruption of nature shoots forth itself in innumerable particular lusts, according to its growth (Mark 7:21, 22, 23). But this is not all the misery of the soul under the curse; there are additional plagues, which by the curse they are liable to, who are under it. These soul-plagues are of two sorts — silent strokes, and tormenting plagues. 1. Silent strokes, which make their way into the soul with no noise; but the less they are felt, they are the more dangerous; such as — (1) (2) (3) (4) (5) 2. Tormenting plagues. Many are the executioners employed against the soul fallen under the curse, who together do. pierce, rack, and rend it, as it were, in pieces. (1) (2) (3) (4) (5) (6) II. THE CONDITION OF THE NATURAL MAN'S BODY UNDER THE CURSE. 1. It is liable to many defects and deformities in the very constitution thereof. Adam and Eve were at their creation not only sound and entire in their souls, but in their bodies, having nothing unsightly about them. But O how often now is there seen a variation from the original pattern, in the very formation of the body! Some are born deaf, dumb, blind, or the like. Some with a want of some necessary organ, some with what is superfluous. Some with such a constitution of body as makes them idiots, the organs of the body being so far out of case, that they are unfit for the actions of the rational life; and the soul is by them kept in a mist during the union with that body. All this is owing to sin and the curse, without which there had been no such things in the body of man. 2. As the temperature of the body was by the first sin altered, so as it disposed to sin (Genesis 3:7), so by the curse that degenerate constitution of it is penally bound on, by. which it comes to pass that it is a snare to the soul continually. The seeds of sin are in it; it is "sinful flesh" (Romans 8:3), "a vile body" (Philippians 3:21), and these seeds are never removed while the curse lies on it, being a part. of that death to which it is bound over by the curse. 3. It is under the curse a vessel of dishonour. By its original make, it was a vessel of honour, appointed to honourable uses, and was so used by the soul before sin entered; and every member had its particular honourable service, serving the soul in subordination to God. But now it is brought down from its honour, and its "members are yielded instruments of unrighteousness unto sin" (Romans 6:13), and it is abused to the vilest purposes; and it is never restored to its honour till, the curse being removed, it becomes the temple of God, by virtue of the purchase of it made by the blood of Christ. 4. It is liable to many mischiefs from without, tending to render it uneasy for the time, and at length to dissolve the frame of it. From the heavens above us, the air about us, the earth underneath us, and all that therein is, it is liable to hurt. 5. There is a seed-plot of much misery within it. It is by the curse become a weak body, and so liable to much toil and weariness, fainting and languishing under the weight of the exercise it is put to (Genesis 3:19). And not only so, but it hath in it such seeds of corruption, tending to its dissolution, as spring up in many and various maladies, which often prove so heavy that they make life itself a burden. 6. In all these respects the body is a clog to the soul in point of duty, often hanging like a dead weight upon it, unfitting it for, and hindering it from, its most necessary work. The sinful soul is in itself most unfit for its great work, in this state of trial, by reason of the evil qualities of it under the curse. But the wretched body makes it more so. The care of the body doth so take up its thoughts with most men, that, caring for it, the soul is lost. Its strength and vigour is a snare to it, and its weakness and uneasiness often interrupt or quite mar the exercises wherein the soul might profitably be employed. But it may be objected, That by this account of the condition of those under the curse, the case of natural men and of believers in Christ is alike; since it is evident, that not only these bodily miseries, but many of these soul miseries, are common to both. I answer: Though it seem to be alike in the eye of beholders, in regard these miseries are materially the same on natural men and on the children of God; yet really there is a vast difference. On the former they are truly effects of the curse; on the latter they are indeed effects of sin, but not of the curse — "For Christ hath redeemed them from the curse of the law, being made a curse for them" (Galatians 3:13).(1) The stream of miseries on soul or body to a natural man, runs in the channel of the covenant of works; but to a believer, in the channel of the covenant of grace.(2) There is revenging wrath in the one, but fatherly anger only in the other.(3) The miseries of the ungodly in this life are an earnest of eternal misery in hell; but those of the godly are medicines, to keep back their soul from death — "When we are judged, we are chastened of the Lord, that we should not be condemned with the world" (1 Corinthians 11:32). III. THE WHOLE MAN IS UNDER THE CURSE. He is cursed — 1. In his name and reputation. 2. In his employment and calling in the world. 3. In his worldly substance. 4. In his relations. 5. In his lot, whether afflicted or prosperous. 6. In his use of the means of grace. 7. In his person. (1) (2) (T. Boston, D. D.)
1. It is the ruining stroke from the hand of an absolute God, proceeding according to the covenant of works against the sinner in full measure. 2. It is the breaking up of the peace betwixt God and them for ever: it is God setting His seal to the proclamation of an everlasting war with them; after which no message of peace is to go betwixt them any more for ever. 3. It puts an end to all their comfort of whatsoever nature (Luke 16:25). 4. It is death armed with its sting, and all the strength it has from sin, and a holy just broken law. 5. It is the fearful passage out of this world into everlasting misery (Luke 16:22, 23). It is a dark valley at best; but the Lord is with His people while they go through it (Psalm 23:4). It is a deep water at best; but where the curse is removed, the Lord Jesus will be the lifter up of the head, that the passenger shall not sink. But who can conceive the horror of the passage the sinner under the curse has, upon whom that frightful weight lies? It leads him as an ox to the slaughter; it opens like a trap-door underneath him, by which he falls into the pit, and like a whirlpool swallows him up in a moment, and he is staked down in an unalterable state of unspeakable misery. II. AFTER DEATH HE STILL REMAINS UNDER THE CURSE. Then comes the full execution of the curse, and it is fixed on the sinner without possibility of deliverance. 1. All his sins, of all kinds, in all the periods of his life, from the first to the last breathing on earth are upon him. The curse seals them up as in a bag, that not one of them can be missing (Hosea 13:12). 2. As the man's sins were multiplied(so the curses of the law were multiplied upon him; for it is the constant voice of the law, upon every transgression of those under the covenant of works, "Cursed is every one that continueth not in all things which are written in the book of the law to do them" (Galatians 3:10). How then can such a one escape, while innumerable cords of death are upon him, before a just Judge with their united force binding him over to destruction? 3. There is no removing of the curse then (Luke 13:25). The time of trial is over, and judgment is to be passed according to what was done in the flesh. When a court is erected within a sinner's own breast in this world, and conscience convicts him as a transgressor of the law, a covenant breaker, and therefore pronounces him cursed; there is a Surety for the sinner to fly to, an Advocate into whose hands he may commit his cause, a Mediator to trust in and roll his burden on by faith. But before that tribunal there is none for the sinner who comes thither under the curse. 4. Wherefore he must there inevitably sink under the weight of the curse for ever (Psalm 1:5). He must fall a sacrifice for his own sin, who now slights the only atoning sacrifice, even Christ our passover sacrificed for us. III. THE SOUL IS SHUT UP IN HELL, BY VIRTUE OF THE CURSE. 1. Separate souls under the curse, after their particular judgment, are lodged in the place of the damned. 2. The dregs of the curse shall there be wrung out to them, and they made to drink them, in the fearful punishment inflicted upon them for the satisfaction of offended justice, for all their sins, original and actual. 3. They are sensible of their lost happiness (Luke 16:23). They see it to their unspeakable anguish. And how must it pierce the wretched soul, to think that not only all is lost, but lost without possibility of recovery? 4. Their consciences are then awakened, never to fall asleep any more for ever. They will scorch them then like a fire that cannot be quenched, and gnaw them like a worm that never dieth. The conscience that was seared till it was past feeling, will then be fully sensible. The evil of sin will then be clearly seen, because felt; the threatenings of the holy law will no more be accounted scarecrows, nor will there be any such fools there as to make a mock of sin. 5. They will be filled with torturing passions, which will keep the soul ever on the rack. Their sinful nature remains with them under the curse, and they will sin against God still, as well as they did in this life; but with this difference, that whereas they had pleasure in their sins here, they shall have none in their sins there. 6. In this state they must continue till the last day, that they be reunited to their respective bodies, and so the whole man get his sentence at the general judgment, adjudging both soul and body to everlasting fire. IV. THE SINNER'S BODY GOES TO THE DUST. 1. It is laid up there as in a prison, like a malefactor in a dungeon, to be kept there till the day of execution. The bodies of the godly go to the grave too, but it is a place of rest to them, where they rest as in their bed, till the joyful morning of the resurrection (Isaiah 57:2). 2. Their sin and guilt remains on them there, and that without further possibility of a removal (Job 20:11). Sin is a dangerous companion in life; one had better live in chains of iron, than in chains of guilt; but happy they with whom sin parts when soul and body part at death. That is the lot of believers in Christ, who at the Red Sea of death get the last sight of it. There the Lord says to the dying saint, whether he hears it or not, as Exodus 14:13, "The Egyptians whom ye have seen to-day ye shall see them again no more for ever. But the man dying under the curse, all his sins take a dead gripe of him never to helot go; and when he lies down in the grave, they lie down with him, and they never part. 3. All the ruin brought on their bodies there, is done by virtue of the curse (Job 24:19, "The grave consumes those which have sinned"). Death makes fearful havoc where it comes; not only doth it separate the soul from the body; but separates the several parts of the body one from another, until it reduce the whole into dust, not to be discerned by the quickest eye from common dust. Thus it fares with the bodies of the godly indeed, as well as the bodies of the wicked; nevertheless great is the difference, — the curse working these effects in the bodies of the latter, but not of the former, — stinged death in the one, unstinged death in the other; so all these effects in the one are pieces of revenging wrath for the satisfaction of justice; in the other not so, but like the melting down of the crazy silver vessel, to be cast into a new mould. V. THE WICKED SHALL RISE AGAIN UNDER THE CURSE. 1. They shall rise again out of their graves by virtue of the curse (John 5:29). When the end of time is come, the last trumpet shall sound, and all that are in the graves shall come forth, godly and ungodly; but the godly shall rise by virture of their blessed union with Christ (Romans 8:11); the ungodly by virtue of the curse of the broken covenant on them. As the malefactor is, in virtue of the sentence of death passed on him, shut up in close prison till the time of execution; and in virtue of the same sentence brought out of prison at the time appointed for his execution; even so the unbeliever is, in virtue of the curse of the law adjudging him to eternal death in hell, laid up in the grave till the last day; and, in virtue of the same curse, brought out of the grave at that day. 2. All their sin and guilt shall rise again with them; the body that was laid in the grave, a vile body; a foul instrument of the soul in divers lusts; an unclean vessel, stained, polluted, and defiled, with divers kinds of filthy-impure lusts; shall rise again with all its impurities cleaving to it (Isaiah 66:24, "They shall be an abhoring unto all flesh "). It is the peculiar privilege of believers to have their "vile bodies changed" (Philippians 3:21). If the bodies of sinners be not cleansed try the washing with that pure water (Hebrews 10:22), viz., the blood and Spirit of Jesus Christ; though they be strained in never so minute parts, through the earth in a grave, they will lose nothing of their vileness and pollution, it will still cleave to every part of their dust, and appear again therewith at the resurrection. 3. Their appearance will be frightful and horrible beyond expression, when they come forth of their graves under the curse, and set their feet on the earth again. When, at the sound of the trumpet, the dead shall all arise out of their graves, and the wicked are cast forth as abominable branches, what a fearful awakening will they have out of their long sleep! VI. THEN WILL APPEAR BEFORE CHRIST'S TRIBUNAL UNDER THE CURSE. 1. In virtue of the curse they shall be set on the left hand (Matthew 25:33). No honour is designed for them, but shame and everlasting contempt. 2. The face of the Judge must needs be terrible to them, as being under the curse of Him who sits upon the throne (Revelation 6:16, 17). 3. To clear the equity of the curse, and the execution thereof upon them, their "works shall be brought into judgment" (Ecclesiastes 12:14). Their whole life shall be searched into, and laid to the rule of the holy law, and the enormity and sinfulness thereof be discovered. The mask will then be entirely taken off their faces, and all their pretences to piety solemnly rejected, and declared to have been but hypocrisy. Their secret wickedness, which they rejoiced to have got hid, and which they so artfully managed, that there was no discovering of it while they might have confessed and found mercy, shall then be set in broad daylight before God and the world when there is no remedy. Conscience shall then be no more blind nor dumb; but shall witness against them and for God; and shall never be silent any more. 4. Their doom shall be pronounced (Matthew 25:41). A final sentence. VII. THEY MUST LIE FOR EVER UNDER THE WEIGHT OF THE CURSE IN HELL. 1. In virtue of the curse, the pit, having received them, shall close its mouth on them. 2. The curse shall then be like a partition wall of adamant, to separate them quite from God, and any the least comfortable intercourse with Him (Matthew 25:41). While on the other side of the wall the light of glory shines, mere bright than a thousand suns, filling the saints with joy unspeakable. 3. It shall hence be a final stop to all sanctifying influences towards them. While they are in this world, there is a possibility of removing the curse, and that the worst of men may be made holy; but when there is a total and final separation from God in hell, surely there are no sanctifying influences there. The corrupt nature they carried with them thither, must then abide with them there; and they must needs act there, since their being is continued; and a corrupt nature will ever act corruptly, while it acts at all (Matthew 7:17). 4. It shall be the breath that shall blow the fire continually, and keep it burning, for their exquisite torment in soul and body (Isaiah 30:33). 5. The curse shall lengthen out their misery to all eternity (Matthew 25:41). Hence, when the sinner has suffered millions of ages in hell, the curse still binds him down to suffer more. VIII. PRACTICAL APPLICATION. 1. For conviction.(1) Saints.i. Do ye suitably prize and esteem your God, Redeemer, and Saviour? Are your hearts suitably affected with the love of God in Christ, that set on foot your deliverance, and brought it about?ii. Do ye suitably prize the new covenant, the second covenant? Do ye pry into the mystery of the glorious contrivance, stand and wonder at the device for bringing cursed sinners to inherit the blessing? Would it not become you well to be often looking into it, and saying, "This is all my salvation, and all my desire?" (2 Samuel 23:5.)iii. Do ye walk answer-ably to the deliverance from this curse? O look to the curse of the covenant of works, from which ye are delivered, and be convinced and humbled to the very dust.(1) That ye should walk so untenderly, unwatchfully, and uncircumspectly, before the Lord that bought you, and that in the midst of cursed children, a crooked and perverse generation.(2) That ye should so dote upon this earth, this cursed earth, that the curse of the broken covenant of works has lain upon these five thousand years, and has sucked the sap out of, and so dried up by this time, that it is near to taking fire, and to be burnt to ashes, by virtue of the curse upon it.(3) That ye should perform duties so heartlessly, coldly, and indifferently; with so little faith, love, fervency, humility, zeal, and confidence. O look to the curse of the broken covenant, with the effects of it in earth and hell, that ye may be stirred up to the performance of duty after another manner.(4) That ye should bear your troubles and trials so impatiently, as if your crosses were so many curses. Look to the condition of those under the curse in this world, and you will see your heaviest cross is lighter than their smallest ones, yea your adversity is better than their prosperity. Look how Christ redeemed us from the curse of the law, being made a curse for us, and you will see the poison taken out of the cup, and the pure water of affliction presented to you in your cup to pledge Him in; and why not drink it, and drink it thankfully?iv. Have ye due thoughts of the evil of sin? Is your horror of it suitably raised? Romans 12:9, "Abhor that which is evil," abhor it as hell, so the word may bear. If you duly consider the curse, it may fill you with shame and blushing on this head.v. Are ye duly affected with the case of those who, being(1) Strangers to Christ, are yet under the curse? Are ye at due pains for their recovery and deliverance? How natural is it for men, who with difficulty have escaped the greatest danger, to be affected with the case of others who are still in the same danger, in hazard of perishing?(2) Sinners; ye who are under the broken covenant of works still, not united to Christ by faith, and savingly interested in the covenant of grace, but living yet in your natural unregenerate state, ye may hence be convinced — 1. That ye are under the curse. 2. That, being under the curse, ye are in a very miserable condition. 3. That your case is desperately sinful, while under the covenant of works. (1) (2) 4. That while ye remain under that covenant, ye remain under the curse; and there is no deliverance from the curse without deliverance from the covenant. 5. That there is no salvation for you under that covenant. 6. That there is an absolute necessity of being set free from the covenant of works, of being brought into the covenant of grace, and savingly interested in the Lord Jesus, the second Adam. 7. That your help must come wholly from the Lord Jesus Christ, and that you can contribute nothing by your own working for your own relief (Hosea 13:9). 2. For exhortation, First, Let unbelievers, who are still under this covenant, receive these convictions, and be warned, excited, and exhorted timely to sue to be belivered from under the covenant of works, and for that end to be instated in the covenant of grace, by faith in Jesus Christ. 1. The curse is a weight which you will never be able to bear. 2. It is a growing weight; as your sins grow, the curse grows (Romans 2:5). 3. It is a weight that may be now removed from off you (2 Corinthians 6:2), "Behold, now is the accepted time; behold, now is the day of salvation." Those whom this weight has sunk down into the pit already, it can never be removed from off them; but ye are yet within the reach of mercy, the Mediator is ready to take the yoke off your jaws. 4. If the weight of the curse be not removed from off you, it will be the heavier that deliverance from it was in your power (Matthew 11:21). 5. It will be an eternal weight (Matthew 25:41), "Depart from Me, ye cursed, into everlasting fire." There is an eternal weight of glory for the saints in the promise; and an eternal weight of wrath for sinners in the curse, which they shall for ever lie under, and never get clear of. Let these motives then excite and induce you to flee from the curse of the broken covenant of works, unto the covenant of grace, where life is only to be found.Secondly, believers in Christ, delivered from this covenant — 1. Be thankful for your deliverance, as a deliverance from the curse. Let the warmest gratitude glow in your breasts for so great a deliverance; and let your soul, and all that is within you, be stirred up to bless your glorious Deliverer for this unspeakable blessing. 2. Walk holily and fruitfully in good works, since the bands of death are removed, and your souls are healed. Be holy in all manner of life and conversation; adorning, the doctrine of God your Saviour in all things. Let the whole tenor of your lives testify that you are not under the curse, but that you inherit the blessing of eternal life, by living to the praise and honour of Christ, who hath delivered you from the wrath to come. 3. Turn not back to the broken covenant of works again, in legal principles, nor in legal practices. The more the temper and frame of your spirit lies that way, the more unholy will ye be; and the more your duties savour of it, the less savoury will they be unto your God. It is only by being dead to the law, that ye will live unto God. (T. Boston, D. D.)
1. The attribute, "cursed." This curse is the penalty of God's violated law, and so an evil of punishment. This evil of punishment being assigned by Divine justice, must be proportionable to the evil of sin. 2. There is the subject expressed as fully and pregnantly as anything in Scripture. Here is no less than a threefold universality; it extends to all persons, times, things.(1) It is extended to all persons, ever one. It is not some; for so, many might escape. It is not many; for so, some might escape. It is not the greatest part; for so, a considerable part of mankind might be excepted. It is not all; for that might be taken, for some of all sorts; for so, some of every sort might be exempted. But it is every one, simply and absolutely; universal, without restriction, without exception; every one, Jew and Gentile. Adam himself not excepted; the curse seized upon the root, and so diffused itself into every one of the branches. Nay, the second Adam, Christ himself, is not exempted; he taking upon him our sins, came under our curse. Sin and the curse are inseparable. Where-ever sin is, the curse will be, even there where sin is but by imputation.(2) It is extended to all times. "That continues not." It is not enough to begin well, it is not enough to persist long, if at length there be any desisting from a practical observance. Wherever there is a breach, the curse enters.(3) It is extended to all things. I. PREMISE SOMETHING BY WAY OF CAUTION. That the expressions may not be mistaken (when I say "the least sin") observe there is no sin absolutely little. Every sin is big with guilt and provocation. If we speak absolutely, every sin is great; but if we speak comparatively, some sins are greater than others. Astronomy teaches us that the earth, compared with the heavens, is of no sensible magnitude, it is but like a point; yet considered in itself, we know it is a vast body, of a huge bulk. Compare an idle word with blasphemy, it will seem small; or a vain thought with murder. Ay, but consider these in themselves, and they are great sins. There needs no other proof of this than what I am to undertake in the next place. They make liable to eternal death. II. ARGUMENTS. 1. From general testimonies of Scripture (Romans 1:18; Romans 6:23, etc.). 2. From instances in some particular sins which pass for small in the world.(1) Omission of good (see Jeremiah 10:25; Matthew 25:30, 42, 43).(2) Secret evils, those that are confined to the heart, and break not out into visible acts. Men are apt to think that the Lord is such a one as themselves, that he will take little notice of those things which men cannot take notice of, and therefore are secure if no pollutions taint their lives, whatever evils lodge secretly in their hearts. But this is a delusion too (Ecclesiastes 12:14).(3) Idle words, how fearless or careless soever ye are of them, are sufficient to bring you under the curse (Matthew 12:36, 37).(4) Vain thoughts, the unaccountable vagaries of the cogitative faculty, the mere impertinencies of the mind, are of no less concernment to the soul than everlasting condemnation (Acts 8:22). Evil thoughts, while not forsaken, are unpardonable, they are such as infinite mercy will not pardon; and what then remains for these but a fearful expectation of judgment and fiery indignation?(5) Motions to sin without consent. Such motions as, arising from our corrupt natures, are suppressed, stifled in the birth, these expose to the curse. For the law requires a conformity to itself, both in qualities, motions, and actions, but such motions to sin are a nonconformity to the law, therefore sinful, and consequently cursed; for the penalty annexed to the law is due to every violation of it. 3. From the object against which sin is directed. The least sin is infinitely evil. 4. from the continuance of that law which at first made eternal death the penalty of the least sin. III. APPLICATION. 1. For conviction.(1) To sinners, in whose lives the characters of wickedness are so large and visible, as he that runs may read them. These words should be to you as the handwriting on the wall to Belshazzar (Daniel 5:6).(2) To formal professors; those who think their condition good because they are not so bad as others; think they shall escape the curse merely because they have escaped the visible pollutions of the world, who are apt to say with the Pharisee (Luke 18:12), "I am not as other men are, extortioners, unjust, adulterers, or even as this publican." It may be thou dost not act that wickedness which is frequently perpetrated by the sons of Belial amongst us. Oh, but let thy conscience answer, Dost thou not omit the exercise of holiness and mortification? Dost thou not omit, in whole or in part, the duty of religion and godliness? 2. For exhortation.(1) To those that are under the curse. Make haste for deliverance. "The Lord has laid help upon One that is mighty," upon Christ, who was only able, who was only willing, to bear man's curse, who is both able and willing to deliver sinners from it; but then you must come to Him for deliverance, in a way honourable to Him, prescribed by Him. You must resign up yourselves wholly unto Christ, as your King, your Redeemer.(2) To those that are delivered from the curse. You whom Christ has redeemed from everlasting wrath, you whom He has saved from going down into the pit, you whom He has rescued from these everlasting burnings, oh praise, admire, adore, rejoice in your Redeemer. How will they draw out your affections to Christ!(3) To all. If the least sin bring under the curse, then look upon the least sin as a cursed evil. Let your apprehensions, affections, actings, be answerable. Say not of any as of Zoar, "Is it not a little one?" etc. Hate the least sins as you hate that which is destructive, that which will destroy the whole man. But to enforce this more distinctly, let me represent to you the heinousness of the least sins in some particulars. Nor will I digress; the considerations will be such as have a near affinity with the truth, and such as do tend to confirm and illustrate it. 1. There is something of atheism in these small sins. It is atheism to deny there is a God, to deny the Lord to be God. Now, these less sins are a denial of God; if not expressly, yet by interpretation; if not directly, yet by consequence; for he that denies any excellency to be in God which is essential to Him: denies Him to be God. 2. There is something of idolatry in these small sins. But now, in admitting these small sins, we prefer other things before God, and so give that worship to others which is due only to God. 3. There is something of murder in admitting the least sin. The least is a deadly evil, of a bloody tendency, as to the life of the soul (Ezekiel 18:20). He says not, "that sinneth thus and thus, that sinneth in this or that degree," etc. (Romans 6:21). No matter how small the seed be, the fruit is death. The least is a deadly evil, and that should be enough to make it formidable. A spider may kill, as well as a lion; a needle run into the heart or bowels may let in death, as well as a rapier or cannon bullet; a small breach neglected may let in the enemy, and so prove as destructive as if all the walls and fortifications were thrown down. Sin is compared to poison, the poison of asps (Psalm 140:3), and the venom of dragons (Romans 3:8; Deuteronomy 32:1.). Now a drop of such strong poison may kill as well as a full draught. 4. The least sin is a violation of the whole law, and therefore more heinous, of more dangerous consequence, than we are apt to imagine. There is in the least sin, as in plants (and other creatures) a seminal virtue, whereby it multiplies itself. The seed at first is a small inconsiderable thing, but let it lie quietly on the ground, it will take root, grow into a bulky stock, and diffuse itself into a variety of branches. A sinful motion (if not stifled in the conception) will procure consent, and consent will bring forth into act; and one act will dispose to others, till custom have begot a habit, and a habit will dull and stupefy the conscience. 5. The least part of the law is more valuable in God's account than heaven and earth; a tittle of the law of more account than the whole fabric of the world. He had rather heaven and earth should perish, than one iota of the law (Matthew 5:18). First, heaven and earth shall vanish, rather than the least letter, one ἰωτα, rather than the least apex, the least point, one χέραια of the law shall pass away. So much more valuable is the law, etc., as He seems more tender of the least point of this, than of that whole fabric. 6. The least sin is the object of infinite hatred. The Lord infinitely hates the least sin; He hates it, is not only angry for it, offended with it, grieved at it, but He hates it; He hates it perfectly; there is not the least mixture of love, liking, or approbation, nothing but pure hatred. 7. There is more provocation in the least sin against God, than in the greatest injuries against men. Let all the injuries imaginable be put together, the total sum of them will not amount to so much as a single unit against God. The dignity of the person puts an accent upon the injury. 8. The least sin requires infinite satisfaction. Such an injury is the least sin, as nothing can compensate it, but that which is of infinite value; this is grounded upon the former. 9. The least sin is now punished in hell with those torments that will last for ever. Hell is the reward of the least sin, not only in respect of its demerit, but in regard of the event. 10. The least sin is worse than the greatest punishment. 3. For information.(1) See here an impossibility for a sinner to be justified by his observance of the law, or according to the tenor of the first covenant. The law requires to justification a righteousness exactly perfect; but the best righteousness of fallen man is as a rag. It is not only torn and ragged, but spotted and defiled.(2) See here the dangerous error of those who make account to be justified and saved by works; by their conformity to the law, or observance of it. The apostle is express (ver. 10). An imperfect observance of the law leaves the observer under the curse, but all observance of the law by fallen man is imperfect; no observance of all, no continuing in the observance of all, imperfection in both.(3) See here the necessity of Christ. Get lively apprehensions of your necessity of Christ. Walk continually under the sense and power of these apprehensions, and be often making application of the blood and mediation of Christ to your souls. So hath the Lord ordered the way to salvation, as that every one should see a necessity of Christ; a continual necessity of Him, and a necessity of Him in all things. And it is evident upon this account, because "cursed is every one that continueth not in all things to do them." (D. Clarkson, B. D.)
2. It is a growing curse. Every sinner is treasuring up unto himself wrath against the day of wrath. 3. It is real wrath. The cursings of men are but verbal curses, but the curse that is due for sin is not a verbal curse, but a real curse. 4. It is a righteous curse. We know that God is righteous in pouring out the vials of His wrath upon sinners. 5. It is an unavoidable curse. None can run sway from it. 6. It is an intolerable curse. As there is no avoiding from it, so there is no abiding of it. 7. It is an effectual curse. It doth its business where it comes; that which it is sent to do it doth always. 8. It is eternal wrath. (Philip Henry.)
1. To be justified is to be brought into a right relation to law. 2. Justification is the bringing of a man into right relations with all law-loving and law-keeping beings. 3. When God justifies He brings us into a condition of potential righteousness. II. JUSTIFICATION IS IMPOSSIBLE THROUGH THE LAW. 1. Not ceremonial but moral law. 2. The Bible assumes (1) (2) III. JUSTIFICATION IS POSSIBLE THROUGH FAITH IN JESUS CHRIST. 1. His atonement is the ground of it. 2. Faith in that atonement the means. (S. Pearson, M. A.)
1. By a full acquittal from condemnation and from penal death as soon as he believes in Christ. 2. As one raised out of spiritual death. 3. No form of works, or knowledge, or profession, or feeling, can prove him to be an absolved and quickened man; but faith does this. II. LIFE IS SUSTAINED BY THE FAITH WHICH KEEPS A MAN JUST. 1. He who is forgiven and quickened lives ever afterwards as he began — by faith. Neither feelings, devotion, nor acquirements become his trust; he still looks out of himself to Jesus. 2. He lives by faith as to all the forms of his life. (1) (2) (3) 3. He lives by faith in every condition. (1) (2) (3) (4) (5) 4. He lives best when faith is at its best, even though in other respects he may be sorely put to it. (C. H. Spurgeon.) I. THE SOUL IS THE LIFE OF THE BODY. II. FAITH IS THE LIFE OF THE SOUL. III. CHRIST IS THE LIFE OF FAITH. (Flavel.)
(S. Pearson, M. A.)
(Jeremy Taylor.)
(Arrowsmith.)
I. IN THE PUREST SPIRITUAL SENSE IT IS TRUE THAT THE JUST SHALL LIVE BY FAITH. Great saints must be great believers. Little-faith can never be a matured saint. 1. The nobility of the inner life depends upon faith. A man whose life is hid with Christ in God is one of the aristocrats of this world. In proportion as the spiritual life is developed, the man grows in dignity. 2. The energy of the spiritual life depends on faith. Wherever the spiritual life fairly pervades a man, it is a force which cannot be bound, fettered, or kept under; a holy fury, a sacred fire in the bones. But this energy can only be exerted under the power of faith. 3. Growth in the spiritual life depends upon our faith. Faith enriches the soil of the heart, fills our treasuries with the choicest gold, and loads our tables with the daintiest food for the soul. II. FAITH IS OPERATIVE IN OUR DAILY LIFE. 1. It sustains the just man under all his trials, difficulties, sufferings, or labours. 2. It has an effect upon the dispensations of Divine Providence. III. THIS IS ALSO TRUE IN THE HISTORY OF THE CHRISTIAN CHURCH AS A WHOLE. 1. The Church lives by faith, not speculation. 2. By faith, not retiring despondency. 3. By faith, not "the proprieties." (C. H. Spurgeon.)
(Lightfoot.)
(C. H. Spurgeon.)
1. Its authority. It was the Word of God. 2. In reference to its precepts, perfect obedience was required (Deuteronomy 33:2). II. THE PENALTY WHICH THE FAILURE OF OBEDIENCE INVOLVED. "Cursed is every one that continueth not," etc. III. THE RUIN TO WHICH THOSE ARE EXPOSED WHO ARE SEEKING JUSTIFICATION THROUGH THE WORKS OF THE LAW. "As many as are of the works of the law are under the curse." Lesson — The folly of those who are seeking justification by works. To expect to be warmed by the keen northern blast, or to have our thirst quenched by a draught of liquid fire, were not more — were not so — incongruous. This were merely to expect that a positive appointment of God should be altered, which is not in the nature of things impossible — which in particular cases has actually taken place. That were, to expect a revolution to take place in the moral nature of Him "with whom there is no variableness or shadow of turning." (R. Nicholls.)
II. IN CONTRAST TO FAITH, THE LAW GIVES THE PROMISE OF LIFE ONLY TO HIM WHO WORKETH. The law says: "The man that doeth them shall live in them." The law knows nothing of faith; it secures blessings only for those who obey its precepts. III. HAVING PROVED THAT THE BLESSEDNESS OF THE RIGHTEOUS IS OBTAINED BY FAITH, AND THAT THROUGH THE LAW THERE IS A PROMISE FOR THE OBEDIENT ONLY, THE CONCLUSION IS OBVIOUS THAT NO MAN IS JUSTIFIED BY THE LAW IN THE SIGHT OF GOD. The man who seeks to establish his own righteousness may "justify himself" in his own estimation, or in that of his fellow-men, but he cannot make himself acceptable in the judgment of God. In the lower courts, where partial justice is administered, he may succeed in obtaining a favourable verdict, but, entering into the presence of God, he stands condemned. (R. Nicholls.)
1. The law promiseth life to him that performs perfect obedience, and that for his works. 2. The gospel promiseth life to him that believes for the sake of Christ. 3. The law then requires doing, the gospel believing. II. They AGREE in our good conversation. 1. Faith comes first. 2. Then the life of faith. 3. Then the evidence of the love of faith in obedience.Observe — 1. Salvation was the unfulfilled end of the law, and so it is now. 2. Salvation is the accomplished beginning of the gospel. 3. The law under which we live is not by obedience-salvation, but by salvation-obedience. (W. Perkins.)
(S. Pearson, M. A.)
1. Under a moral government a righteous governor will, yea, must, append blessing to good and cursing to evil. 2. There is a law above all human laws: (1) (2) (3) 3. If we have broken this law, then we are placed under a curse. II. THE DIVINE REDEMPTION OF THE SINNER 1. Guilty men are under the curse; a guiltless one comes under it (1) (2) 2. The Lord Jesus Christ, then, represents our race, and for us has become a curse. (1) (2) (3) (4) 3. By bearing the curse on Himself He bore it off from us. 4. The curse being thus rolled away, the way is prepared for the coming of the blessing. 5. The blessing comes to those who repent and believe. (C. Clemance, D. D.) I. THE CURSE OF THE LAW CONTAINED ALL THAT WAS DUE TO SIN. II. THIS BELONGED TO US. III. IT WAS TRANSFERRED TO CHRIST. His hanging on a tree was the sign and token of this (Deuteronomy 21:23 cf.; 1 Peter 2:24). IV. THIS SECURES FOR ALL BELIEVERS THE BLESSING OF FAITHFUL ABRAHAM. 1. An interest in Christ. 2. Righteousness. 3. Acceptance with God. (J. Owen, D. D.)
(T. Manton.)
2. All men are by nature under the sentence of the law's curse, whereby in God's justice they are under the power of darkness (Colossians 1:13), slavery and bondage to sin and Satan (Ephesians 2:2), so to remain until they be cast into utter darkness (Jude 1:13), except delivery and redemption intervene. 3. There is no delivery of enslaved man from this woeful bondage, but by giving satisfaction and by paying of a price for the wrong done to Divine justice, either by himself, or by some surety in his stead. Satisfaction is demanded by (1) (2) (3) 4. It is not in the power of fallen man to acquire a ransom for himself, by anything he can either do or suffer. 5. Jesus Christ has undertaken and accomplished this great work. 6. This work is to "redeem." Christ buys back what was once His own, but for a time lost. 7. It is a real redemption, all that was forfeited being restored. 8. The price paid by Christ, in order to our redemption, was no less than His undergoing the curse due to us. (James Ferguson.)
I. WHAT IS THE CURSE OF THE LAW HERE INTENDED? 1. It is the curse of God. God who made the law has appended certain penal consequences to the breaking of it; and the man who violates the law becomes at once the subject of the wrath of the Lawgiver. Hence it must be (1) (2) (3) 2. It is a sign of displeasure. God is angry with the wicked every day: His wrath towards sin is great. 3. God's curse of something more than a threatening; He comes at length to blows. He uses warning words at first, but sooner or later He bares his sword for execution. Cain. Flood. Sodom. II. WHO ARE UNDER THE CURSE? 1. The Jewish nation. To them the law of God was very peculiarly given beyond all others. 2. All nations. The law, although not given to all from Sinai, has been written by the finger of God more or less legibly upon the conscience of all mankind. 3. Those who, when offered the gospel, prefer to remain under the law (Galatians 3:10). All that the law of works can do for men is to leave them still accursed. III. How was CHRIST MADE A CURSE FOR US? 1. By substitution. Christ was no curse in Himself. Of His own free will He became a curse for us. 2. All the sins of His people were actually laid upon Him. He endured both (1) (2) (a) (b) IV. THE BLESSED CONSEQUENCES OF CHRIST'S HAVING THUS BEEN MADE A CURSE FOR US. 1. We are redeemed from the curse. The law is silenced; it can demand no more. The quiver of wrath is exhausted. 2. The blessing of God, hitherto arrested by the curse, is now made most freely to flow. A great rock has been lifted out from the river-bed of God's mercy, and the living stream comes rippling, rolling, swelling on in crystal tides, sweeping before it all human sin and sorrow, and making the thirsty who stoop down to drink at it. (C. H. Spurgeon.)
(1) (2) (3) (4) (5) (Hodge.)
1. He who was to remove it must not Himself be liable to it. He who was to be a substitute for the guilty must Himself be innocent. He who was to suffer in the stead of the disobedient must Himself be obedient in all things. 2. He who was to be the substitute for all must have the common nature of all. He must not take the person of one individual man (such as Abraham, Moses, Elias), but He must take the nature of all, and sum up all mankind in Himself. 3. He who was to do more than counterbalance the weight of the sins of all, must have infinite merits of His own, in order that the scale of Divine justice may preponderate in their favour. And nothing that is not Divine is infinite. In order, therefore, that He may be able to suffer for sin, He must be human; and in order that He may be able to take away the sins, and to satisfy God's justice for them, He must be Divine. 4. In order that He may remove the curse pronounced in the law of God for disobedience, He must undergo that punishment which is especially declared in the law to be the curse of God. 5. That punishment is hanging on a tree (Deuteronomy 21:23). 6. By undergoing this curse for us, Christ, He who is God from everlasting, and who became Emmanuel, God with us, God in our flesh, uniting together the two natures — the Divine and the human — in His one person — Christ Jesus, redeemed us from the curse of the law. Thus, having accepted the curse, He liberated us from it. (Bishop Chris. Wordsworth.)Christ stood for the "every one who continueth not," by becoming the "very one" who hung upon the tree. (M. B. Riddle, D. D.)
2. We have here the way and manner in and by which this is done; and that is by a full price paid down, and that price paid in the room of the sinner, both making up a complete and full satisfaction. He pays a full price, every way adequate and proportionable to the wrong. 3. The nature of Christ's satisfaction.(1) It is the act of God-man; no other was capable of giving satisfaction for an infinite wrong done to God. But by reason of the union of the two natures in His wonderful person, He could do it, and hath done it for us.(2) If He satisfy God for us, He must present Himself before God, as our Surety, in our stead, as well as for our good; else His obedience had signified nothing to us: To this end He was made under the law (Galatians 4:4), comes under the same obligation with us, and that as a Surety, for so He is called (Hebrews 7:22). Indeed, His obedience and sufferings could be exacted from Him upon no other account. It was not for anything He had done that He became a curse.(3) The internal moving cause of Christ's satisfaction for us was His obedience to God, and love to us. That it was an act of obedience is plain from Philippians 2:8, "He became obedient unto death, even the death of the cross."(4) The matter of Christ's satisfaction was His active and passive obedience to all the law of God required.(5) The effect and fruit of this His satisfaction is our freedom, ransom, or deliverance from the wrath and curse due to us for our sins. Such was the dignity, value, and completeness of Christ's satisfaction, that in strict justice it merited our redemption and full deliverance; not only a possibility that we might be redeemed and pardoned, but a right whereby we ought to be so. We pass on to STATE SOME OBECTIONS, and to answer them. The doctrine of Christ's satisfaction is absurd, for Christ (say we) is God; if so, then God satisfies Himself, than which what can be more absurd to imagine? I answer, God cannot properly be said to satisfy Himself; for that would be the same thing as to pardon, simply, without any satisfaction. But there is a twofold consideration of Christ; one in respect of His essence and Divine nature, in which sense He is the object both of the offence, and of the satisfaction made for it. Another in respect of His person and economy, or office; in which sense He properly satisfies God, being in respect of His manhood another, and inferior to God (John 14:28). The blood of the man Christ Jesus is the matter of the satisfaction; the Divine nature dignifies it, and makes it of infinite value. 2. If Christ satisfied by paying our debt, then He should have endured eternal torments; for so we should, and the damned shall. We must distinguish betwixt what is essential, and what is accidental in punishment. The primary intent of the law is reparation and satisfaction; he that can make it at one entire payment (as Christ could and did) ought to be discharged. He that cannot (as no mere creature can) ought to lie for ever, as the damned do, under sufferings. 3. If God will be satisfied for our sins before He pardon them, how then is pardon an act of grace? Pardon could not be an act of pure grace, if God received satisfaction from us; but if He pardon us upon the satisfaction received from Christ, though it be of debt to Him, it is of grace to us: for it was grace to admit a surety to satisfy, more grace to provide Him, and most of all to apply His satisfaction to us, by uniting us to Christ, as He hath done. 4. But God loved us before Christ died for us; for it was the love of God to the world that moved Him to give His only-begotten Son. Could God love us, and yet not be reconciled and satisfied? God's complacential love is indeed inconsistent with an unreconciled state: He is reconciled to every one He so loves. But His benevolent love, consisting in His purpose of good, may be before actual reconciliation and satisfaction. 5. Temporal death, as well us eternal, is a part of the curse; if Christ have fully satisfied by bearing the curse for us, how is it that those for whom He bare it die as well as others? As temporal death is a penal evil, and part of the curse, so God inflicts it not upon believers; but they must die for other ends, viz., to be made perfectly happy in a more full and immediate enjoyment of God, than they can have in the body; and so death is theirs by way of privilege (1 Corinthians 3:22). They are not death's by way of punishment. The same may be said of all the afflictions with which God, for gracious ends, now exercised His reconciled ones. Thus much may suffice to establish this great truth. We proceed to make the following INFERENCES: 1. If the death of Christ was that which satisfied God for all the sins of the elect, then certainly there is an infinite evil in sin, since it cannot be expiated, but by an infinite satisfaction. Fools make a mock at sin, and there are but few souls in the world that are duly sensible of, and affected with its evil; but certainly, if God should damn thee to all eternity, thy eternal sufferings could not satisfy for the evil that is in one vain thought. 2. If the death of Christ satisfied God, and thereby redeemed the elect from the curse, then the redemption of souls is costly; souls are dear things, and of great value with God. 3. If Christ's death satisfied God for our sins, how unparalleled is the love of Christ to poor sinners! 4. If Christ, by dying, hath made full satisfaction, then God is no loser in pardoning the greatest of sinners that believe in Jesus; and consequently His justice can be no bar to their justification and salvation. He is just to forgive us our sins (1 John 1:9). What an argument is here for a poor believer to plead with God! 5. If Christ hath made such a full satisfaction as you have heard, how much is it the concernment of every soul, to abandon all thoughts of satisfying God for his own sins, and betake himself to the blood of Christ, the ransomer, by faith, that in that blood they may be pardoned? It would grieve one's heart to see how many poor creatures are drudging and tugging at a task of repentance, and revenge upon themselves, and reformation, and obedience, to satisfy God for what they have clone against Him: And alas! it cannot be, they do but lose their labour; could they swelter their very hearts out, weep till they can weep no more, cry till their throats be parched, alas, they can never recompense God for one vain thought. For such is the severity of the law, that when it is once offended, it will never be made amends again by all that we can do; it will not discharge the sinner, for all the sorrow in the world. (John Flavel.)
1. This was the bitter experience of His life. From His standpoint of perfect rectitude and purity, He saw how far men had wandered from God, and how deeply they had fallen in sin. 2. This was the agony of His death. Man's hatred to God culminated in the act that put Christ to death. 3. That Christ endured such suffering, being made a curse, was evident from the peculiar manner of His death. "As it is written, cursed is every one that hangeth on a tree." II. REDEMPTION BY CHRIST. "He hath redeemed us from the curse of the law, being made a curse for us." III. BLESSING THROUGH CHRIST. In this blessing is included — 1. Salvation for the Gentiles, "That the blessing of Abraham might come on the Gentiles through Jesus Christ." 2. Blessing through Christ included the "promise of the Spirit."Lessons: 1. Christ the sufferer must be Christ the Redeemer. 2. The blessings of salvation are to be obtained in Christ (ἐν Χριστῷ). There must be fellowship with Christ. 3. Salvation becomes an actual and personal blessing through the ministration of the Spirit. (Richard Nicholls.)
(From Miss Yonge's "Book of Golden Deeds.")
I. JESUS CHRIST, THE EVER-BLESSED GOD, WAS MADE A CURSE FOR US. 1. What it is to be made a curse. Now to be accursed, in its proper notion, signifies to be devoted to miseries and punishments; for we are said to curse another when we devote and, so far as in us lies, appoint him to plagues and miseries. And God is said to curse men when He doth devote and appoint them to punishments. Men curse by imprecation; but God curseth more effectually by ordination and infliction. But yet, notwithstanding, every one whom God afflicts must not be esteemed as cursed by Him. Every one, therefore, that is afflicted is not presently accursed. For God hath two ends for which He brings any affliction upon us. The one is the manifestation of His holiness; the other is the satisfaction of His justice. And accordingly as any affliction or suffering tends to the promoting of these ends, so it may be said to be a curse or not. 2. How Jesus Christ, who is God blessed for ever, could be made a curse or become accursed. This, at the first glance of our thoughts upon it, seems very difficult, if not impossible, to be reconciled. And the difficulty is increased, partly because the true faith acknowledgeth our Lord Jesus Christ to be the true God, blessed for ever; and partly because the apostle tells us, "That no man, speaking by the Spirit of God, calleth. Jesus accursed" (1 Corinthians 12:3).(1) Then certain it is that Christ is essentially blessed, being the most blessed God, co-equal and co-eternal with the Father, possessing all the infinite perfections of the Deity, invariably and immeasurably. Yea, and He is the fountain of all blessing, whence flow all our hopes and happiness. But although He is for ever blessed essentially, yet,(2) Mediatorily, He was accursed; and that because the economy and dispensation of His mediatory office required that tie should be subjected unto sufferings, not only as they were simply evil, but as they were penal, and inflicted on Him to this very end, that justice might be repaired and satisfied.(3) But the curse of the law being only duo unto sin and guilt, it remains yet to be inquired how this curse could be justly inflicted on our Saviour, who was infinitely pure and innocent; and to whom the Scripture gives this testimony, that He did no sin, neither was guile found in His mouth (1 Peter 2:22). To this I answer: That sin may be con. sidered either as personal or imputed. (a) (b) 3. Is it consistent with the justice of God to punish an innocent person for the sins of those that are guilty? To this I answer:(1) In general, that it is not unjust for God to punish the sins of one person upon another who hath not committed them. We find frequent instances of this in the Scripture (Exodus 20:8; Lamentations 5:7; Genesis 9:25; 2 Samuel 21:1-14; 2 Samuel 24:17).(2) It is just with God to inflict the punishment of our sins upon Christ, though innocent. And there are two things upon which this justice and equity are founded — conjunction and consent.[1] There is a near conjunction between Christ and us, upon which account it is no injustice to punish Him in our stead. And this conjunction is twofold-either natural or mystical.1st. There is a natural conjunction between us, as Christ is truly man, and hath taken upon Him our nature, which makes a cognation and alliance between us. We are bone of His bone, and flesh of His flesh. It was therefore necessary that Christ should take our nature upon a threefold account.(1st) That thereby the same person, who is God, might become passive, and a fit subject to receive and bear the wrath of God; for had He not been man, He could not have received it; and had He not been God, He could not have borne it.(2ndly) That satisfaction might be made to offended justice in the same nature which transgressed; that as it was man which sinned, so man also might be punished. And yet farther,(3rdly) that the right of redemption might be in Christ, being made near of kin unto us, by His taking our flesh and our nature. For we find in the law that the person who was next of kin was to redeem to himself the lands of his relations, when they were fallen to decay, and constrained by poverty to sell them (Leviticus 25:25; Ruth 3:12; and 4:4). Whereby was typified unto us our redemption by Jesus Christ, who, having a body prepared for Him, is now become near of kin unto us, and is not ashamed to call us brethren. Now, because of this natural conjunction, the transferring the punishment from us, who are guilty, unto Christ, who is guiltless, doth, at least in this respect, answer the rules and measures of justice; that although the same person be not punished, yet the same nature is. But this is not all, for —2ndly. There is a nearer conjunction between Christ and us, and that is mystical, whereby we are made one person with Him. And by reason of this, God, in punishing Christ, punisheth not only the same nature, but the same person. For there is such an intimate union by faith between Christ and a believer, that they make up but one mystical person.[2] As Christ is thus conjoined to us, both naturally and mystically, so He has also given His full consent to stand in our stead, and to bear our punishment. 4. Did Christ bear the same wrath and curse which were due to us for our sins, or some other punishment in lieu thereof? For answer to this, we must carefully distinguish between the substance of the curse and the adjuncts and circumstances of it. For want of rightly distinguishing between these, too many have been woefully staggered and perverted in their faith; and have been induced to believe that Christ died not in the stead of any, but only for the good of all, as the Socinians blaspheme. Now certain it is that Christ underwent the very same punishment, for the matter and substance of it, which was due to us by the curse and threatening of the law, though it may be different in very many circumstances and modifications, according to the divers natures of the subjects on whom it was to be inflicted. For the substance of the curse and punishment threatened against sinners is death. "In the day that thou eatest thereof thou shalt surely die." 5. For whose sake was Christ thus accursed and punished?(1) He died in our place and stead as a Ransom for us.(2) He suffered our punishment to free us from it. II. CHRIST BEING THUS MADE A CURSE FOR US, AND SUFFERING ALL THE WRATH AND PUNISHMENT THAT WAS DUE UNTO US, HATH THEREBY REDEEMED US FROM THE CURSE AND CONDEMNATION THREATENED IN THE LAW. 1. Let us consider what redemption is. Redemption, therefore, may be taken either properly or improperly. An improper redemption is a powerful rescue of a man from under any evil or danger in which he is. Thus Jacob makes mention of the angel which redeemed him from all evil (Genesis 48:16); and the disciples profess that they hoped that Jesus had been He who should have redeemed the Israelites from under the Roman yoke and subjection, etc. A proper redemption is by paying a price and ransom. And that either fully equivalent: thus one kinsman was to redeem another out of servitude (Leviticus 25:49, 50); or else what is given for the redemption of another may, in itself, be of a less value, but yet is accepted as a recompense and satisfaction: thus the first-born of a man was to be redeemed, and the price paid down for him no more than five shekels (Numbers 18:15, 16). Now the redemption made for us by Christ is a proper redemption, by way of price; and that price, not only reckoned valuable by acceptation, but, in itself, fully equivalent to the purchase, and compensatory to Divine justice. 2. The reasons which moved God to contrive the method of our redemption by substituting His own Son to bear the punishment of our offences.(1) God substitutes His Son to undergo our punishment that thereby the exceeding greatness of His love towards us might be expressed and glorified.(2) In the sufferings of Jesus Christ, God manifests the glory both of His justice and mercy, and with infinite wisdom reconciles them one with the other.(3) By this means also God most effectually expresses His infinite hatred and detestation of sin. For it is expedient that God should, by some notable example, show the world how provoking a thing sin is. It is true He hath already demonstrated His hate against it by ruthful examples upon all the creatures. As soon as ever the least breath of this contagion seized upon them, God turned the angels out of heaven, and man out of Paradise; He subjected the whole creation unto vanity, that nothing but fears, care, sorrow, and disappointment reign here below; and under these woeful effects of the Divine wrath we groan and sign away our days. But all these are but weak instances of so great and almighty a wrath; and their capacity is so narrow, that they can only contain some few drops of the Divine indignation, and those, likewise, distilled upon them by degrees and succession. And, therefore, God is resolved to fit a vessel large enough, a subject capable enough, to contain the immense ocean of His wrath; and because this cannot be in any finite and limited nature, God Himself must be subject to the wrath of God.(4) God so severely punisheth His Son that the extremity of His sufferings might be a caution to us, and affect us with a holy dread and fear how we provoke so just and so jealous a God. For if His own Son, dear to Him as His own essence, could not escape, when He only stood in the place of sinners, how thinkest thou, O wretch! to escape the righteous judgment of God if thou continuest in thy sins and provocations? 3. Who the persons are for whom Jesus Christ has wrought out this great redemption.(1) That Christ died for all men, with an absolute intention of bringing all and every one of them into a state of salvability; from the which they were excluded by their guilt and God's righteous judgment, and that He is not frustrated in this His intention, but, by His death, hath fully effected and accomplished it.(2) The second argument is this: The covenant of grace is propounded to all indefinitely and universally. (Mark 16:16) "Whosoever believeth shall be saved." And, under these general terms, it may be propounded unto all, even the most desperate and forlorn sinners on earth. But if Christ had not died for all, as well for the reprobate as the elect, this tender could not be made to all, as our Saviour commands it to be (v. 15), "Go ye into all the world and preach the gospel to every creature."(3) It must needs be acknowledged that Christ died for all men, in such a sense, as He is denied to have died for the fallen angels; then His death was not only a sufficient, but an intended, ransom for all. For the death of Christ had sufficient worth and value in it to have redeemed and restored them, being an infinite price, through the infinite dignity of His person.(4) All are bound to the great duty of believing in Christ; therefore He died for all.(5) All men in the world are obliged to return gratitude and obedience unto Christ upon the account and consideration of His death; therefore His death had a respect to all (See 1 Corinthians 6:20; 2 Corinthians 5:15).(6) Christ challenges unto Himself supreme authority and dominion over all by the right of His death (Romans 14:9). But if Christ's authority over all, as Mediator, be founded on His death, it will follow that, as His authority is over all, so His death was for all; otherwise He must exercise His jurisdiction over those persons over whom He hath no right nor title. III. PRACTICAL INFERENCES AND COROLLARIES. 1. Be exhorted to admire and adore the infinite love of our Lord Jesus Christ towards fallen and undone mankind, in that He was pleased to substitute Himself in our stead, and, when the hand of justice was lifted up against us, to thrust Himself between us and the dread effects of the Divine wrath, receiving into His own bosom all the arrows of God's quiver, every one of them dipped in the poison of the curse(1) Consider the infinite glory and dignity of our Lord Jesus Christ.(2) Consider our infinite vileness and wretchedness.(3) The infinite love of Christ, in being made a curse for us, is mightily glorified, if we consider, not only what He was, and who we are, but the several bitter and direful ingredients that compounded the curse which was laid upon Him. 2. If Christ has thus borne the curse for us, why should we think it much to bear the cross for Him? 3. Here is abundant satisfaction made to the justice of God for all the transgressions of true believers. They, by their Surety, have paid to the full, yea, and supererogated in His sufferings. For God could never have been so completely satisfied in exacting the penalty from us in our own- persons as now He is by the punishments laid upon His own Son, our Lord Jesus Christ. For those very sufferings of thy Saviour, which were an expiation for the sins of the whole world, were all of them tendered to the Father as an expiation for thine, and the full value of His infinite satisfaction belongs all of it entirely unto thee. And, therefore, look upon thy sins as horrid and heinous as thou canst; yet, unless thine in particular have been more than the sins of all the world, unless thine have been more sinful than sin itself can be, know, for thy comfort, that a full atonement is made, and now nothing is expected from thee but only to accept, it, and to walk worthy of it. (E. Hopkins, D. D.)
(Dr. Guthrie.)
(W. Birch.)
(From "The Yorkshire Post," Aug. 6, 1887.)
II. But, secondly, at once the question arises, HOW COULD SUCH A THING EVER BE? For the righteous God will bring His curse on no guiltless one. But it is certain He will not bring His curse on the guiltless. Wicked men may curse them — may wish, or call them, accursed. III. But now, thirdly, there was a mysterious manner, yet most real and true, in which Christ was not guiltless. I might remind you of those words of the ransomed Church in Isaiah, "All we like sheep have gone astray; "we have turned every one to his own way; and the Lord hath laid on Him the iniquity of us all." But let us fix our attention a little more closely on those words of 2 Corinthians 5:21, "God made Him to be sin for us, that we might be made the righteousness of God in Him." "Made Him to be sin" — the entire expression is, "made Him who knew no sin to be sin for us." So much is certain, therefore, negatively, that the apostle's meaning is not, and cannot be, that He was made our sin in the pollution, or stain, or turpitude of it, either in nature or in life. For, besides the frightfulness of such a thing to be even imagined, it were in contradiction to the express words, "He hath made Him who knew no sin to be sin for us." So that the question remains just as before, what that sin was which was transferred. It could not be the pollution, the turpitude, on the one hand; it was not the suffering simply, on the other. But there was a great intermediate element between the turpitude and the suffering;and this it was that Christ was made in the whole fearful reality of it — even the guilt (the reatus, as the Latins spoke) — the just liability in law, and in the eye of the lawgiver, to endure the suffering, the punishment, the curse. For Christ, by an altogether peculiar Divine constitution — of infinite grace alike on the Father's part and on His own — had become the Head of His body the Church, — taken their place in law — become one with them in law for ever. Read again, for instance, that fourth verse of the following chapter, "When the fulness of the time was come, God sent forth His Son, made of a woman, made under the law" — under the law? But what could the Son, the very Lawgiver, have to do with subjection to the law? Nothing, assuredly, for Himself — nothing save as a public Person, Surety, Representative. And now turn we for a moment to the passage cited by the apostle from the Pentateuch. Let no one be startled in the reading of it. It is the twenty-first of Deuteronomy, the twenty-second and twenty-third verses — "If a man have committed a sin worthy of death, and he be to be put to death, and thou hang him on a tree; his body Shall not remain all night upon the tree, but thou shalt in any wise bury him that day (for he that is hanged is accursed of God); that thy land be not defiled, which the Lord thy God giveth thee for an inheritance." IV. Fourthly, thus have we the wondrous explanation of the whole life of our Lord Jesus Christ, which otherwise were an inexplicable enigma. Even had His sufferings proceeded simply from the hands of men and devils, the mystery would not have been removed, since neither devils nor men could be more than instruments — voluntary and guilty, yet only instruments — in the hand of Jehovah for the executing of His designs. But the fact, unquestionably, was that the principal sufferings of this Just One came from the immediate hand of the Father himself. It is impossible to read the Gospel histories without perceiving that by far His deepest agonies were those which He endured when there was no hand of man upon Him at all, or when, at least, He himself traces the suffering to another hand altogether — saying, for example, "Now is My soul troubled; and what shall I say? Father, save Me from this hour? but for this cause came I unto this hour." — "My soul is exceeding sorrowful, even unto death; tarry ye here and watch with Me" — "Oh My Father, if it be possible, let this cup pass from Me" — "My God, My God, why hast Thou forsaken Me?" Ah! behold the explanation of all — of the travail of Messiah's soul — of an agony that wrung the blood from every pore of His sacred body — of what He himself declared to be His own Father's desertion of Him — see, not the source of it only, but the soul also of its deepest bitterness and anguish, in these words, "made sin," "made a curse," — not accursed simply, but — as if all the curses due to a world's sin had been made to meet in His person — "made curse," that we might be redeemed from the curse of the law! V. Fifthly, THERE ARE CERTAIN GREAT CENTRAL THINGS AMONG THE TYPES OF THE OLD TESTAMENT WHICH CAST MUCH LIGHT OVER THE MYSTERIOUS FACT IN OUR TEXT, AND, IN THEIR TURN, RECEIVE IMPORTANT LIGHT FROM IT. Let me select three — the brazen serpent, the burnt offering, and the sin offering. 1. The brazen serpent. At first view it seems very strange that the chosen type of the blessed Redeemer should have been the likeness of a serpent, — that, when the Israelites were dying of the bite of serpents, the medium of their cure should have been the likeness of one, "Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live." But the wonder ceases, or rather is turned into another wonder of holy admiration, when we find that the only possible way of our deliverance from sin, was the Redeemer's taking it, in its whole guilt and curse into His own person — being made sin and a curse for us. What glorious light is thus cast on the words of Jesus, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in Him should not perish, but have eternal life!" 2. The burnt offering. There is no doubt that the fire of all the burnt offerings of the law, whether it came down immediately from heaven to consume the victim, as on various memorable occasions, or was kindled naturally, was the emblem of the Divine holiness and justice, consuming the substitute lamb on which the sin had been laid — the sacrifice in place of the sinner. What a picture of Christ made a curse, enduring the fire of "the wrath of God revealed from heaven against all ungodliness and unrighteousness of men!" What a picture of the prophet's "Awake, O sword, against My shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the shepherd!" What a picture of Him who cried, "My heart is like wax; it is melted in the midst of My bowels. My strength is dried up like a potsherd; and My tongue cleaveth to My jaws; and Thou hast brought me into the dust of death!" 3. The sin-offering. Let these words, for example, be carefully observed (Leviticus 16:27, 28), "The bullock for the sin offering, and the goat for the sin-offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skin, and their flesh, and their dung. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp." That is to say, the victim, as having had the whole iniquities transferred to it by the laying of the hand upon its head, had become an unclean and accursed thing, and so behoved to be carried away out of God's sight without the camp, and consumed in the fire. This is what our apostle refers to in those words in Hebrews, "The bodies of those beasts, whose blood for sin is brought into the sanctuary by the high priest, are burned without the camp. Wherefore Jesus also, that he might sanctify the people with His own blood, suffered without the gate." As if to say that when God appointed the sin-offerings of the law to be carried forth outside the camp as unclean and accursed, and to be burned in the fire, it was but a figure of our Lord Jesus, laden with our accursed iniquities, made sin and a curse, numbered with the transgressors, dealt with as the vilest of all — not by man so much as by God, the Holy One of Israel — because the Lord had, with His own most free consent, made to meet on Him the iniquities of us all. When Jesus was led forth out of Jerusalem, and there crucified between the thieves, it was as if all the innumerable multitudes of sinners whom He represented had been in that hour carried out, and had there endured, in their own persons, the curse of the Divine law due to their whole ungodliness, unrighteousness, pride, falsehood, vanity, uncleanness, rebellion, and I know not what other crimes and sins. VI. But thus I observe, once more, that we do not get at the full explanation of the mysterious fact in our text till we have taken into view the wondrous design and issue of all, as set forth in the passage thus — "Christ hath redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." And now, not only are we thus delivered from the law's terrible sentence, but — the stone which lay over the grave of our corruption once removed — the way is open for the Holy Ghost's descending into it to make an end of our corruption too, — yea, open for the whole blessing of the Abrahamic covenant, "I will be a God to thee," coming on believers everywhere, of the Gentiles and of the Jews alike — from which blessing the apostle singles out the promise of the Holy Ghost, as being the centre and sum of it all, saying, "Christ hath redeemed us from the curse of the law, etc., that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith." Three words in conclusion. 1. The apostle, in the opening chapter of this Epistle, speaks of "another gospel, which is not another." Very rife in our day is another gospel, which truly is not another gospel. Substantially it is this, that God never has had a quarrel with man, but only man a quarrel with God, — that God never has been angry with men, but men only jealous of Him; and that the whole design, of Christ's coming into the world, and of His suffering unto death was to convince men of this — who, as soon as they are persuaded to believe it — to believe that God loves them, and has loved them always, are saved. Another gospel truly — which in fact turns the whole mission and work of our Lord Jesus Christ into an unreality! But see the apostle's gospel in verses 10, 13, 14, of this chapter. Ver. 10, God's quarrel with guilty men — "As many as are of the works of the law are under the curse; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them." Then, the wondrous settlement of that quarrel (ver. 13), "Christ hath redeemed us from the curse of the law, being made a curse for us." And hence the settlement of our vile quarrel also with God (ver. 14), "that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith." Now at length a conscience purged, and righteously purged, from dead works, to serve the living God! Now all possible motives, of love, and fear, and gratitude, and hope, and joy, unto a new and child-like obedience! "O Lord, truly I am Thy servant; I am Thy servant, and the son of Thine handmaid: Thou has loosed my bonds." 2. Behold here the very soul of the Lord's Supper, which might have for its motto, "Christ hath redeemed us from the curse of the law, being made a curse for us," — "This is My body broken for you: this cup is My blood of the new covenant, shed for remission of the sins of many." Oh for a profound self-abasement, and fervent love, and lively faith, in the observing of it! 3. Be it well known to all, that we become partakers of this whole redemption by faith alone without the deeds of the law. (C. G. Brown, D. D.)
1. Whence comes this blessing? From the cursed death of Christ. 2. Where is it to be found? In Christ Jesus, who is (1) (2) II. THAT WE MIGHT RECEIVE THE PROMISE OF THE SPIRIT THROUGH FAITH. 1. What is meant by the promise? (see Isaiah 44:3; Joel 2:28). 2. For what end do we receive the Spirit? (1) (2) (3) (4) (5) (6) (W. Perkins).
II. One is most blessed in being made a blessing to others. (J. Parker, D. D.)The meek, the just, the pious, the devout souls are everywhere and in all ages of one religion; and when death hath taken off the mask they know one another, though the liveries they wear here make them strangers. (William Penn.)
(J. Cumming, D. D.)
(Philo.)
II. THE CONDITIONS OF COVENANT-MAKING IN HUMAN LIFE. 1. A covenant is an arrangement between two parties for mutual benefit, with an implied character of permanence. 2. The covenant stands in all the integrity of its provisions without either party having the power to annul it or add fresh clauses to it. III. WHAT IS TREE OF A HUMAN COVENANT IS ESSENTIALLY INVOLVED IN THE IDEA OF A DIVINE COVENANT. It is irreversible and irrevocable, since it is a covenant established by oath. IV. THE JUDAISTIC THEORY: the law as a supplement WOULD ENTIRELY ABROGATE THE COVENANT. (Professor Crosskerry.)The whole new covenant consists in these two words — Christ and faith — Christ bestowed on God's part; faith required on ours — Christ the matter; faith the consideration of the covenant. (Hammond.)
I. A LOWER OR TEMPORAL blessing: II. A HIGHER OR SPIRITUAL blessing. III. THE TWO ARE INTERMINGLED. The spiritual could not have come without the temporal, nor the temporal without the spiritual. (Christian Age.)The promise was fulfilled in the benefits the world has received from — I. The industry, wealth, genius, and morality of the JEWISH PEOPLE. II. The SCRIPTURES, the monotheism and religious spirit of the Jews. III. The MESSIAH who was Abraham's seed. (Todd.)
(Spurstow.)
(Canon Liddon.)The Paradisiacal promise that the seed of the woman should bruise the serpent's head was from the first understood of some deliverer. It was so understood when Cain was named as the expected restorer (Genesis 4:1); so again when Noah was expected to be one that "shall comfort us" (Genesis 5:29). During the long ages that followed, this promise must have been the stay of every devout and God-fearing soul. It survived the terrible judgment of the flood; it passed into the expectation of the better part of every nation. It was surely not wanting in the family of Shem, nor in the race of Eber; and when Abraham was called to be the father of a chosen nation, and it was promised that in his seed all the nations of the earth should be blessed, he must have understood by it that the long-expected Redeemer, the seed of the woman, was to be born of his posterity. So the promise was understood as it was localized successively in the tribe of Judah and in the family of David. And the later prophets never waver in the idea that it was to be accomplished by a "Person," whose birthplace at Bethlehem is distinctly announced by Micah. He was then an individual, not a multitude. To express this in English we should say; it was not to seeds as of many; but as of One, and "to thy seed, which is Christ," without any reference to the intrinsic etymological value of the singular and plural. Similarly, St. Paul uses these words, not arguing from the force of the singular in the promise, but from the whole idea and understanding of that promise which he simply explains by the singular and plural in Greek. (Professor Gardiner.)
(C. H. Spurgeon.)But some may object, and say, Is the law opposed to the older promise? Clearly not; for it is powerless to do that which the Faith alone could do, give life. For if the law could have given spiritual life it would have conferred righteousness. But this the law does not pretend to do, since it does but declare all to be under sin, that the promise by faith of Jesus Christ might be given to them that believe. In the Epistle, then, for this day the apostle shows: — 1. That the faith in Christ, the promise made by God to Abraham and to his seed, was prior to the law of Moses. 2. That the original promise made to Abraham is more excellent in itself, and attended by more glorious circumstances, than the law of Moses. 3. That the completion, the perfection of the law itself is the faith in Christ. The covenant made by God with Abraham is here called the promises, because these promises are the instruments, as it were, by which the inheritance is conferred. These are promises, for the pledge of future possession and of future blessing was not made once only, but was often repeated; neither was one blessing only promised, — but many, — things in earth, Canaan in its fertility; things in heaven, peace, and rest, and abundant joy. All the good things of God were comprised in these promises to Abraham and his seed. The reasons why the covenant is spoken of as promises are: — 1. Because it chiefly consists of promises of God's gifts. 2. Because the covenant was revealed to Abraham in promises of blessings to be afterwards given. (W. Denton, M. A.)
(J. Henry Burn, B. D.)
1. Establishment, character of the same in itself. (1) (2) 2. The continuance of the same even under the law. (1) (2) 3. The perfecting of the same by Christianity. (1) (2) (Heubner.)
(a) (b) (Canon Vernon Hutton.)
(Bishop Lightfoot.)
(Bishop Walsham How.)
1. The covenant under which all men are born is that of works; in other words, the moral law, the law of Adam's nature, written in his heart, and afterwards republished from Mount Sinai, The terms of this covenant are, "Thou shalt love the Lord thy God with all thy heart, and mind, and soul, and strength, and thy neighbour as thyself." The sanctions by which it is enforced are, on the one hand, "This do, and thou shalt live," and on the other, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." This covenant is one by which an unfallen being, continuing in his obedience to it, might merit life; but to creatures such as we are, it can only be a dispensation of death. Of mercy to transgressors it knows nothing. It is law for man, as God made man — perfect — and to man in that condition, and in that only, is it a law that can give life. We ask, therefore, is there any other covenant whereby (letting go the first, and laying hold on this) we may have that eternal life which we have forfeited by the covenant of works? 2. The Scriptures reveal to us the covenant of grace, so called, inasmuch as it is grace which especially distinguishes it from the former covenant of works. The terms of this covenant are contained in the gospel of Jesus Christ: by it God is graciously pleased to bind Himself to bestow all spiritual blessings upon those who give up entirely their hope of life by the works of the first covenant, and, embracing this, plead the gracious provisions of it as the ground of their acceptance with God. But besides these two covenants, which form the groundwork of all God's dealings with men, there is a third — that, viz., which was entered into with Israel at Sinai. 3. The Sinaitic Covenant was(1) national, as made only with one people, the Jews;(2) temporary, as designed to fulfil certain special ends, and to cease when those ends were accomplished;(3) mixed, as partaking in part of the covenant of works, while containing certain provisions which had in them an echo, and something more than an echo, of the covenant of grace. (Emilius Bayley, B. D.)
(1) (2) (3) (4) |