1 Peter 4:17-19 For the time is come that judgment must begin at the house of God: and if it first begin at us… I. WHY THE SALVATION OF THE RIGHTEOUS IS DIFFICULT. The difficulty in the salvation of either the righteous or the wicked turns not on any want of mercy in the heart of God. It is not because God is implacable and hard to be appeased. Again, it is not in any lack of provision in the atonement to cover all the wants of sinners. But, positively, one difficulty is found in the nature of God's government, and in the nature of free agency in this world. God has so constituted man as to limit Himself to one mode of government over him. This must be moral, and not physical. That physical omnipotence which sweeps the heavens and upholds the universe could find no difficulty in moving lumps of clay so small and insignificant as we. But mind cannot be moved as God moves the planets. Physical force can have no direct application to mind for the purpose of determining its moral action. Such being the case, the great difficulty is to persuade sinners to choose right. God is infinitely ready to forgive them if they will repent; but the great problem is to persuade them to do so. God may and does employ physical agencies to act morally, but never to act physically. There are a great many difficulties in the way of converting sinners, and saving them when once converted. One class of these difficulties is the result of an abused constitution. When Adam and Eve were created their appetites were doubtless mild and moderate. They did not live to please themselves and gratify their own appetites. Their deep and all engrossing desire and purpose to please God was the law of their entire activities. Sin introduced another law — the law of self-indulgence. Every one knows how terribly this law tends to perpetuate and strengthen itself. Their appetites lost their proper balance. No longer subordinate to reason and to God, they became inordinate, clamorous, despotic. Now in order to save men, they must be restored to a state in which God and reason control the free action of the mind, and appetite is held in due subjection. Here is the difficulty. Some have formed habits and have confirmed them until they have become immensely strong, and it becomes exceedingly difficult to induce them to break away. The rescue must be effected by moral, not by physical means, and the problem is to make the moral means powerful enough for the purpose. Again, we must notice, among the difficulties in question, the entanglements of a multitude of circumstances. I have often thought it well for Christians that they do not see all their difficulties at first. If they did, its discouraging effect might be disastrous. The great difficulty is living to please self rather than God. It is wonderful to see how much this difficulty is enhanced by the agency Satan and sin have had in the framework of society. It would seem that a bait is held before every man, whatever his position and circumstances may be. There is a man chained to a wife who is a constant source of temptation and trial to him. There is a wife who sees scarce a peaceful moment in all her life with her husband — all is vexation and sorrow of spirit. Many parents have children who are a constant trial to them. They are indolent, or they are reckless, or they are self-willed and obstinate. Their own tempers perhaps are chafed, and they become a sore temptation to a similar state of chafed and fretted temper in their parents. On the other hand, children may have equal trials in their parents. Who but God can save against the power of such temptations? Many children have been brought up in error. Their parents have held erroneous opinions, and they have had their moral constitution saturated with this influence from their cradle and upwards. How terrible such an influence must inevitably be! Or the business of their parents may have been such as to miseducate them. When the mind gives itself up to self-indulgence, and a host of appetites become clamorous and impetuous, what a labour it must be to bring the soul into harmony with God! How many impulses must be withstood and overcome l how great the change that must be wrought in both the physical and moral state of the man! No wonder that the devil flatters himself that he has got the race of depraved men into his snares and can lead them captive at his will. Many are not aware of the labour necessary to get rid of the influence of a bad education. Ofttimes the affections become unhappily attached, yet the attachment is exceedingly strong, and it shall seem like the sundering of the very heart strings to break it off. Sometimes we are quite inadequate to judge of the strength of this attachment, except as we may see what strange and terrible means God is compelled to use to sever it. Oh, what a work is this which Christ undertakes that He may save His people from their sins! How strange and how complicated are the difficulties 1 Who could overcome them but God? Again, the darkness of nature is so great and so gross that it must be an exceedingly great work to save them from its influence and pour the true light of God through their intelligence. Indeed, Christians never know themselves except as they see themselves in God's own light. Finally, the greatness of the change requisite in passing from sin to real holiness — from Satan's kingdom into full fitness for Christ's, creates no small difficulty in the way of saving even the converted, Remarks: We see why the Scriptures are so full of exhortations to the Christians to run, run, and especially to run by rule. They must, however, give all diligence. A lazy man cannot Bet to heaven. To get there costs toil and labour. For his will must be sanctified. The entire voluntary department of his being must be renovated. The Christian is also commanded to watch — not to close his eyes for a little more sleep and a little more slumber. We see, also, why the Christian is to pray always. We may also see why Christians are exhorted to separate themselves from the world. Mark, also, why Christians are exhorted to spend the time of their sojourning here in fear, and to walk softly and carefully, as before God, through all the meanderings of their pilgrimage. When candid men come to consider all these things — the human constitution, the tendency to unbelief, the impulses towards self-indulgence, and the strength of temptation — they cannot but see that there is abundant occasion for all those faults in Christian character and conduct which they are wont to criticise so stringently. Yet often, perhaps commonly, wicked men make no allowance for the faults of Christians, but assume that every Christian ought to be spotless, while every sinner may make so much apology for his sin as quite to shield his conscience from conviction of guilt. II. SHOW HOW AND WHY THE SALVATION OF THE WICKED IS IMPOSSIBLE. Vitally important to be considered here is the fact that the governmental difficulty in the way of being saved, growing out of your having sinned, even greatly, is all removed by Christ's atonement. The difficulty in the way of saving sinners is not simply that they have sinned, but that they will not now cease from sinning and believe on the Lord Jesus Christ. The salvation of sinners is therefore impossible. 1. Because it is impossible for God by any means He can wisely employ to persuade them to desist from sinning. It may not be wise for God to bring all the moral power of His universe to bear upon the sinner in this world. If this were wise and practicable, it might avail — for aught we can know; but since He does not do it, we infer that He refrains from some wise reason. Certain limitations are fixed in the divine wisdom to the amount of moral influence which God shall employ in the case of a sinner. It is in view of this fact that I say God finds it impossible to gain the sinner's consent to the gospel by any means that He can wisely employ. 2. Again, the sinner cannot be saved, because salvation from sin is an indispensable condition of salvation from hell. The being saved from sin must come first in order. If salvation implies fitness for heaven, and if this implies ceasing from sin, then, of course, it is naturally and forever impossible that any sinner can be saved without holiness. 3. The peace of heaven forbids that you should go there in your sins. What sort of happiness, congenial to his heart, could the sinner hope to find there? And now will heaven let you in? No. Nothing that worketh abomination can by any means go in there. 4. Besides, it would not be for your own comfort to be there. You were never quite comfortable in spiritual society on earth. 5. The justice of God will not allow you to participate in the joys of the saints. His sense of propriety forbids that He should give you a place among His pure and trustful children. III. If, then, the sinner cannot be saved and go to heaven, WHERE SHALL HE APPEAR? The question is a strong negation. They shall not appear among the righteous and the saved. This is a common form of speaking. Nehemiah said, "Shall such a man as I flee?" No, indeed. Where, then, shall the ungodly and the sinner appear? In no desirable place or position — certainly. Not with the righteous in the judgment, for so God's Word has often and most solemnly affirmed. It is asked, Where shall the ungodly appear? I answer, Certainly not in heaven, nor on the heavenly side. (C. G. Finney.) Parallel Verses KJV: For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? |
    |