Acts 13:38-39 Be it known to you therefore, men and brothers, that through this man is preached to you the forgiveness of sins:… Consider — I. THAT MANKIND ARE NATURALLY, AND WITHOUT CHRIST, IN A STATE OF GUILT AND CONDEMNATION. This proposition is here implied; it is that upon which the whole statement of the apostle proceeds; for it would be idle to talk of "forgiveness of sins," and to press it on the acceptance of those who are not sinners. God made man holy. To holy man he gave a holy law, which partook of the nature of a covenant. The language of it was, "Do it, and thou shalt live; but in the day that thou transgresseth, thou shalt die." The first man, the federal head of the whole human race, did transgress, and by transgression forfeited, for himself and for our race, the blessing of obedience, the blessing of the covenant, and incurred the penalty of the law — that is, he forfeited the right to life, and he incurred the punishment of death. From him we all derive a nature which — like his after his apostasy — was alienated from God, and inclined to evil The effect of this is that, when temptations occur, we all act again the part which he acted before us. "All have sinned and come short of the glory of God." "The wrath of God abideth on them." II. THAT PROOF THIS NATURAL, CONDITION MEN CANNOT EXTRICATE THEMSELVES. "Ye could not be justified by the law of Moses." This undoubtedly includes a reference to the sacrifices and other ritual observances of the law. But we are sinners of the Gentiles, and are in no danger of relying on Jewish ceremonies. It is necessary, however, that we be convinced that we cannot be justified by the works of the moral law. To show you this you have only to look at what kind of obedience it is that the law requires when it says, "Do this, and thou shalt live." In order to your justification by law, the law requires an obedience perfect — 1. In its principles and motives. The law of God is spiritual, and will not be content with an external obedience. "Thou shalt love the Lord thy God with all thy heart," etc. This law of God is so spiritual that it charges an idle thought as actual wickedness, a licentious desire as adultery, anger of heart as murder. Now, will any man stand the scrutiny of such a law as this? 2. In its practice and performance. On the one hand there are some who appeal to what they think the very tolerable, or even commendable regularity, of their outward conduct, and they ask whether they may not claim to be justified. Our last observation met their inquiry. But there are others who allow they have done that which they ought not to have done, but appeal to the supposed goodness of their hearts. "We meant well. We have failed in the performance, but will not God take the will for the deed?" Now, the second observation is meant to correct that. The law will not take the will for the deed, or the deed for the will. "Cursed is everyone that continueth not in all things which are written in the book of the law to do them." There must be actual and perfect performance in order to sustain the plea on the ground of your own works to life eternal. It is not enough to say that you thoroughly approve of the law; you may approve of it, and yet transgress it. It is not enough to say that you really desire to fulfil the law; the law makes justification depend not on desiring to keep the law, but on actually keeping it. It is not enough to say you have really used your strenuous endeavours to keep the law of God. The question is not whether you have been endeavouring, but whether you have performed it to the letter. Now how is it possible that any of us should stand on that ground before God? 3. In its extent, "In all things." It is not enough, therefore, to show that you have kept some of God's precepts. It is very possible that you may have continued in those parts of the law regulating your intercourse with the world, and yet have been extremely faulty in reference to those parts which relate to your feelings and conduct towards God. Now can you meet God on such ground as that? 4. In its duration. Think again of the passage already cited. Cursed is he that continueth not from the first moment at which personal responsibility commences to the latest period of his life "in all things that are written in the book of the law to do them." Oh! how inconceivably vain are all self-righteous hopes! III. THAT WHAT THE LAW THUS FAILS OF ACCOMPLISHING, through no defects of its own (for it is in every respect perfect and good), but through the perversity and weakness of human nature, THE GOSPEL OFFERS FREELY TO IMPART. 1. "Forgiveness of sins," that is, the remission of the penalty due to the commission of guilt. (1) This is not the alteration or diminution in the slightest degree of that intense abhorrence of sin which God must ever feel. He does not come to the conclusion, upon a view of all the particulars, that because the law has been severe the sinner is to be excused. It is part of the imperfection of human laws that such things as these sometimes occur, but which never can occur in reference to the perfect law of an infinitely wise and righteous lawgiver, who makes no mistakes, who has no errors to correct. (2) But though there is no change in God's views of sin when He pardons it, there is great and almost infinite change in its consequences in His dealings with the sinner. When sin is pardoned, that curse is entirely taken away, and the blessedness of righteousness comes in. 2. The same transaction, substantially, is called "justification." To be justified is to be accounted righteous, and to be treated as righteous. And the pardoned man, being thus at the same time accounted righteous, becomes entitled to blessings of unspeakable value. He has peace, is adopted into the family of God, is entitled to the inheritance of children. IV. THAT FOR THIS GREAT AND UNSPEAKABLE BLESSING PROVIDED FOR US IN THE GOSPEL WE ARE ALTOGETHER INDEBTED MERITORIOUSLY TO THE LORD JESUS CHRIST. "Through this Man...and by Him." The Word was made flesh, and dwelt among us for the purpose of saving us. You owe your pardon, justification, and all subsequent blessings — 1. To this Man's holy and spotless life. The perfect purity of our Saviour was essential to His becoming an accepted sacrifice for the sins of men. According to the law none but a lamb without blemish could be accepted. 2. To this Man's death on the Cross. Not all the condescension implied in His assuming our nature, not all the sublimity of His doctrines, could have availed to the salvation of men. 3. To this Man's resurrection from the dead. He "was delivered for our offences, but raised again for our justification." Hence to the apostles "Jesus and the resurrection" was the great point to which they bare testimony. Not that His resurrection was the meritorious consideration on which God extended pardon, but that the resurrection bore a satisfactory attestation to the death which did atone. For if there had been no real death, there could not be a real resurrection. 4. To this Man's ascension and to His mediatorial administration of all the affairs of His spiritual kingdom. "He has ascended on high; He has led captivity captive; He has received gifts for men," etc. The dispensation of those blessings which He procured for our race is entrusted to His own hands; out of His fulness it is that we receive the grace of penitence and faith, and that seals the pardon by the Spirit of adoption. V. THAT, IN ORDER TO THE PERSONAL APPROPRIATION OF THE BLESSINGS THUS PROCURED BY CHRIST, FAITH IS REQUIRED AS THE APPOINTED INSTRUMENT. "By Him all that believe are justified." No unbeliever is justified. Let us learn from this that the forgiveness of sin is not a very rare and extraordinary thing. Some objectors say that the enjoyment rather belongs to persons of eminent attainments in religion, or that it is the recompense for some eminent sacrifice for Christ and conscience. But the text says that "all who believe are justified." And this is in accordance with St. John's testimony: "I write unto you little children, because your sins are forgiven you, for His name's sake." So that even the weakest believer has the forgiveness of sins. What, then, is that believing to which such important consequences are attached? 1. It is not merely education, the faith which results from our having the privilege of being born in a Christian land. It is not the historical faith merely which results from the exercise of our judgment upon Divine revelation, its evidence, and its contents. The heart must be brought to bear on the truth thus apprehended, the will must embrace it, and the affections must be called forth and exercised by it. It is a "believing with the heart" that is "unto righteousness." There may be the "evil heart of unbelief" where there is not the smallest approach to theoretical and speculative infidelity. 2. And then, to come a little nearer still, it is not merely that going out after God in penitential desire, and with that measure of hope and anticipation which belongs to the true penitent. A man effectually convinced of sin cannot but go out after Christ in penitential desire, for he perceives that without Christ he is undone. This faith implies the actual laying hold upon Christ by the power of the Eternal Spirit with believing, trust, and reliance. 3. Do you wish to get a clearer and more distinct view of it? I tell you how it is to be done; you must make the experiment; you will never understand it till you practise it. In the exercise of penitent and self-renouncing and self-despairing feelings turn your eye to Christ; look on Him that you may be saved. Look off from everything else; look off from yourself, from every other pretended saviour; look to Jesus; and while you are thus looking, the aid of the Holy Spirit will be imparted to you, and you will perform that special and distinct act of faith which is trusting on Christ, which is believing with the heart unto righteousness; and while you are performing, when you thus perform it, you will understand it better. (Jabez Bunting, D. D.) Parallel Verses KJV: Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: |
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