By Martyn Lloyd-Jones
AT THE VERY beginning of his letter the apostle Peter bursts forth into this mighty and magnificent doxology. After a very brief salutation he suddenly breaks forth in these thrilling and powerful words. In so doing the apostle was not doing anything unique. He was doing what all the early Christians did, what all the writers of the New Testament epistles invariably do. The moment they mention the name of our Lord and Savior Jesus Christ they burst forth into much the same thrilling ascription of praise. Take the apostle Paul, for example, in the first chapter of his Epistle to the Ephesians: 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ" (Eph. 1:3); and so on to the end of the fourteenth verse of that wonderful chapter.
The Characteristic of True Christians
That is the great characteristic of the true Christian always, as it is the great characteristic of the New Testament, and as it was the characteristic note of the early church. The early church was characterized by praises to God, and by a sense of joy. "Blessed be the God and Father!" That was their note, and as we have seen, it came out all at once. But that note of praise and joy was not confined to the early church. If you read the long history of Christianity you will find that the note of praise and joy has been characteristic of the church in every period of revival. At every time of reformation and renewal this original note has come back, so that the church again has been thrilled with a sense of "wonder, love, and praise." An apostle like Peter, even when he writes to people who at the time are suffering a good deal of trial and tribulation, cannot take up his pen without starting out in this mighty and magnificent manner.
Very well! Before we as Christians go any further let us ask ourselves some obvious questions. Is this the characteristic note of our Christian life and witness? Is this what we feel? Is this our response to the Gospel? Is this our actual experience in the modem world, and in spite of everything awful in the world about us? On this Easter morning, this is surely the most important thing for us to say to ourselves. We claim to be Christians. We make our public profession of faith. But in the last analysis what is the test of it all? Is there within us the spirit that was in the apostle Peter and in the people to whom he wrote?
Of those people the apostle was able to declare: "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations" (1:6). A little later he wrote about Christ: "Whom not having seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and fall of glory" (1:8). Peter said all that about ordinary folk like ourselves. On this Easter morning we meet together claiming to believe this wondrous fact of the resurrection of the Son of God. But the important question is: What is our feeling, what is our reaction, what is our response to this mighty message that we claim to believe?
Can we say that we are like the apostle, and that contemplating it all we have nothing else to exclaim, but that we feel: "Blessed be the God and Father of our Lord Jesus Christ? If that is our position, the words that we are going to consider will confirm and strengthen us, adding to our joy and assurance. But if we cannot say that honestly, then let us pay heed to what the apostle tells us. Here, fortunately, as is the custom of the inspired writers, he lets us into the secret of why he felt that way himself, why he had to burst forth into this mighty praise, adoration, and thanksgiving.
So let us follow the apostle. With him let us meditate on this wondrous fact of the living hope. In essence he tells us that the Resurrection is central and vital to the whole position of the Christian. Notice the line of thought: "Blessed," says Peter, "blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope." But how has it all been done? "By the resurrection of Jesus Christ from the dead." That is the center, that is the foundation, that is the thing which makes it all possible, and likewise brings it all to us. Here then is the controlling principle: apart from the resurrection there can be no Christianity. The resurrection of Christ is vital; it is absolutely essential.
Were it not for the resurrection of Christ, the apostle could never have written about the living hope. If you question that, read in the Gospel according to John the beginning of the twenty-first chapter. There after the crucifixion and death of Christ, you see the apostles, Peter among them, utterly downcast and disconsolate, despondent, and despairing, so much so that Peter turned to the others, and said, "I go a-fishing." He felt that he must do something to relieve the tension and the sense of despair. What was it then that transformed him into the "apostle of Hope," who was able to exclaim, "Blessed be the God and Father of our Lord Jesus Christ, which hath begotten us again unto a lively hope"? It was this, the Resurrection!
This truth then is basic and foundational. If a man does not believe in the resurrection of Christ, whatever else he may believe, he has no right to call himself a Christian. The great message that the apostles preached, as you will find it in the Acts of the Apostles, was this: "Jesus and the Resurrection." But for that mighty truth, they would not have preached at all. This was ever their theme: "Jesus and the Resurrection."
The Meaning of the Lively Hope
What is it then that the Resurrection does? Why is it so central and so foundational? For your consideration let me divide into two parts what the apostle here says. The first thing is that the resurrection of Christ gives us "a lively hope." A better translation here would be, "a living hope." If it is living, of course it is lively. A thing that is dead does not move, but if there is life there is liveliness. Why does the apostle trouble to describe it in this way? No doubt he is contrasting it with the vague, the shadowy, and the uncertain. Today there is much that passes for Christian hope, but when you test it by his adjective "living," or 'lively," you at once expose it as counterfeit.
What is the message of Easter morning? Is it simply some vague saying that spring has come again, and that after the death of winter there are signs of life? Is the Easter hope something vague and general, belonging only to nature? There are many who tell us that this is all the day can mean to us: that there is always a turn; that you go round the circle of the year, and in time come back to the spring. So we must never despair! That, they assure us, is the message of Easter, something vague, nebulous, unreal.
That is not what Peter is talking about. "Who hath begotten us to a living hope." Something substantial-, something certain, something vibrant with life and power. Of course that is essential, he says, because the great thing about this hope is that it enables us to live. As I have already reminded you, the apostle was writing this letter to people who were experiencing a very hard time: "Now for a season, if need be, ye are in heaviness through manifold temptations" (1:6). That is the background of Peter's first epistle. In every chapter he refers much to adversity.
In the second chapter he says, in effect: You are having a hard time but understand this, you are simply "following in his steps, who did no wrong, neither was guile found in his mouth, and when he suffered, he threatened not" (2:22-23a). In the fourth chapter Peter refers to adversity in the time of Noah and the few godly folk left alive in that godless age. Again, in the fourth chapter, the apostle says: "Think it not strange concerning the fiery trial which is to try you, as though some strange thing had happened unto you" (4:12). Don't be surprised! And in the final chapter he leads up to a glorious doxology, with these words at its heart: "after ye have suffered a while" (5:10).
In other words, the New Testament is intensely practical. This is not a story or a fairy tale, not the optimism of the novelist, or the cheeriness of a politician. No, no, this is Christian realism. This does not minimize difficulties, problems, and trials: The whole purpose here is to show that whatever they are, however bad they may be, however dark, ugly, and cruel, it does not really matter to us who believe. We have a "living hope" that can hold us, sustain us, and enable us not only to endure, but to be "more than conquerors." Hence we can look at it all, and in the face of it all, we can smile.
In the eighth chapter of Romans Paul says the same thing: Everything is against us. "We are accounted as sheep for the slaughter." And yet it doesn't really matter! "Nay, in all these things we are more than conquerors through him that loved us" (8:36b-37). This is the living hope. The living hope not only enables a man to go through the very worst that hell can produce against him. This lively hope also enables him to do so with assurance, and with a sense of triumph. This is the apostle Peters message to us at Easter time: "We have been begotten again unto a lively hope."
How does the Resurrection accomplish all this? As we go along from point to point I trust that we are examining ourselves. Do you now have within you this assurance that you are "more than conqueror"? In your personal life, in your married life at home, in your business or profession, in the group to which you belong, and in the whole world as it is today, what is your reaction to your circumstances? Does this mighty fact of the Resurrection give you a sense of certainty and of assurance, of triumph and of joy? Are you "rejoicing in your tribulations," and lifted up above them all, so that you can look at them all and exclaim: 'Blessed be the God and Father of our Lord Jesus Christ"? Here then for us is the important matter. To us who believe in the Resurrection, does it bring us today this "living," this "lively hope"?
Here we must divide our answer into two sections. In the first place the Resurrection does this because of what it did to the Lord Jesus Christ Himself. That is the starting point of faith. That is what I meant at the beginning by emphasizing as the whole basis of Christian faith the fact that the resurrection of Christ is literal. What I mean by literal fact is that the apostle is not merely referring to the truth that the Lord Jesus who had been crucified on Friday was still alive in the spirit realm. What the apostle refers to is that the Lord Jesus literally came out of the grave; that He came out of the grave in His body; that the body which had been crucified on Friday, which had been taken down when He died, and which had been placed in the sepulcher, that very same body had come out of the tomb. Hence the empty tomb lies at the basis of all our Easter hopes.
I am emphasizing this, of course, for a very good reason. Probably you have been reading, as I have been reading in various newspapers, articles about the Resurrection, about Easter, and about related truths. Doubtless you have found that nearly all of them refer only to the fact of 94 survival." That of course holds true, but it is totally inadequate. We are not here today merely to celebrate survival of personality. That is not the message of Easter. The survival of personality was believed in before Easter, and is believed in today by many who are not Christians at all.
No, no! The specific message of Easter is this, that our Lord and Savior Jesus Christ was crucified and was buried; that He was raised from the dead in His body; that He came out of the tomb a complete personality, with His body and everything else; and that He left His grave empty. Hence the details that appear in the twentieth chapter of John's Gospel, as in the other three. How careful they are to note that the napkin which had been round His head lay in a position different from that of the other grave clothes. The sacred writers give such details to show that the Resurrection is literal, historical fact. The record is so minute as to satisfy any detective who wishes to investigate. For the great fact of the resurrection of our Lord's body and evidence is as definite and certain as for any other event in the long history of the human race.
The Meaning of the Resurrection
Once again, Christ was raised by God the Father. This we learn from our text, as later from verse twenty-three, and elsewhere in the Epistles. What does this mean? Looking at it in the light of the New Testament, the Christian way of looking at the Resurrection. Here is the Eternal Son of God, the Second Person in the blessed Holy Trinity. Having from eternity been in the bosom of the Father, and having spent His eternal existence in that ineffable glory, at a given point He entered into time. What for? What did He do? He took unto Himself our human nature. He entered into this world, into our realm of sin and death. As the apostle Paul says, Christ "was made of a woman, made under the law."
These things you cannot understand, except theologically. They mean that He who was divine and glorious also became human and lowly. "The Word was made flesh" (John 1:14a). Not only was He born of a woman. He was also "made under the law." As a Man amongst men He came into this world of sin. He did not cease to be God, but in addition He also became Man, a complete Man. He had a human body, such as you and I have, with bodily infirmities. There was in Him no element of sin, but there were infirmities. They appear whenever you read the accounts of His life in the pages of the four Gospels. And as a human being He was subject to temptation. As God He could not be tempted with evil (James 1:13), but as Man He not only could be, He was so tempted. He "was in all points tempted like as we are, yet without sin" (Heb. 4:15b). When He came into this world He identified Himself with us fully.
All the opposition of the devil and his followers, all the malignity of hell, was turned upon Him. Those enemies of God, those infernal powers, were determined to destroy Him, because they knew that He was the Son of God. In the Gospels you find the demons recognizing Him and begging Him to leave them alone. Indeed, the entire forces of hell were massed against Him. They were determined to destroy Him, and thus to thwart the whole purpose of God connected with His coming. Finally, we see this conspiracy of evil coming to its climax. Not only were all those powers set against Him as the Son of God. At last we see Him being led to the Cross, there to be nailed, and to die.
What is happening at the Cross? According to the Scriptures, as Peter puts it in his second chapter here, God was laying our sins on Him, "who his own self bare our sins in his own body on the tree" (2:24a). Or as Paul puts it, God "hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him" (2 Cor. 5:21). What does this mean? It means that there on the Cross of Calvary's hill all that the Law has to say against sin was said. All the punishment that the Law metes out upon sin and guilt, evil and shame, was poured out upon Him.
That is what was happening at the Cross. All the righteous demands of God's Law were being fulfilled. All the consequences of sin were being poured out upon Him. That was what he was doing, what He had come to earth to do. Sin led to His death. Sin was the cause of His crucifixion. 'Without shedding of blood there is no remission" of sins (Heb. 9:22b). And so He died. His body was taken down and buried in the grave. Then came the momentous fact of the Resurrection. This is the truth, says Peter, in effect, that thrills me and grips me, moving me to cry out in wonder and adoration. Christ did not remain in the grave. He was brought out of it, unscathed and conquering. He appeared to His chosen followers, ascended into heaven, and again took His seat in the everlasting glory.
That is the first and the most important thing for us to grasp. But what does it mean? Let us listen to the exposition of it by Paul in his Epistle to the Romans. In the sixth chapter he puts the truth like this: "Christ, being raised from the dead, dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once; but in that he liveth, he liveth unto God" (6:910). Do you get the significance to that? It is the heart of the Gospel. Note that word, "once"! "In that he died, he died once." Now, says Paul, "death hath no more dominion over him." Once on earth death did have dominion over Christ.
That is the whole marvel of the Incarnation and all that the Son of God did on earth, with all that was done to Him. He subjected Himself to all that the Law had to say about sin. He was "made of a woman, made under the law," the Law against sin. Not that He ever sinned, or was ever sinful. But as a part of His identification with us He took His place at our side. For that reason He submitted to baptism: "Suffer it to be so now, for thus it becometh us to fulfill all righteousness" (Matt. 3:15). In order to deal with the problem of our sins He had come into the world. He became one with us. He was under the Law, the Law that condemns. The Law condemned Him because of our sins. "He died unto sin once."
He died once, but no more, forever! The Resurrection is the great announcement of the momentous fact that Christ has finished the work He came to do. He is no longer "under the law-," He is back in glory. Why? Because He has done everything that the Law could demand. Now the Law has exhausted itself upon Him, and He will die "no more." He need not have died at all. Deliberately He came into the realm of sin and death, in order to deliver us from it all. Now He dieth "no more; death hath no more dominion over him!" That is the meaning of the Resurrection. He has gone back into the realm above and beyond sin and law and death. He has conquered that entire realm, and He has returned to the glory from whence He came. That is the meaning of the Resurrection.
The Union With the Living Christ
That is the basic fact about the Resurrection. But that is not all. The apostle says that because of what happened to Him on the Cross you and I have this "lively hope." Yes, but likewise because of what has happened to us. "What has happened to us?" says someone. "What do you mean?" The answer comes from the words of the apostle: "Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope." Notice that phrase, "begotten us again." What does it mean? In the twenty-third verse of this chapter Peter uses exactly the same word: "Being born [or begotten] again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever."
God "hath begotten us again." We have been "born again unto a living hope." This is the very term that the apostle uses. What does this mean? It means that the Christian not merely believes in Christ as the Son of God, and believes that He was raised from the dead. Of course he believes that! You cannot be a Christian without believing that. But that is not the whole truth about the Christian's beliefs. The Christian is a man who knows that he has been regenerated unto a living hope. He has been born again unto a lively hope.
What does this mean? Regeneration means "new life." We who believe have been "born again unto a lively hope." Until you are born again, you will never have this living hope. The natural man does not have it. He is without Christ, "having no hope, and without God in the world' (Eph. 2:12c). The only man who has this living hope, the only one who can smile in the face of death, is the man who has been regenerated, begotten again, born again. Someone asks, "How did it happen?" The answer is, "By the resurrection of Jesus Christ from the dead." We are regenerated, born again, by the agency of the Holy Spirit, through the medium of Christ's Resurrection from the dead. Born again unto a lively hope!
How does all that come about? In many ways it is the most remarkable of all the Christian doctrines. It is the doctrine of our Union with Christ. We are one with Him. What happened to Him happened to us. Again let Paul expound the doctrine, in Romans six. "Shall we continue in sin, that grace may abound? God forbid," says the apostle. "How shall we, that are dead to sin, live any longer therein? Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of His resurrection" (6:1-5).
Then the apostle goes on: "Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him.... Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord" (6:9, 11). This is the truth that he utters everywhere. Listen to it in Colossians: "Ye are dead, and your life is hid with Christ in God' (3:3). Also in Ephesians: "You hath he quickened, who were dead in trespasses and sins.... But God, who is rich in mercy... even when ye were dead in sins, hath quickened us together with Christ ... and hath raised us up together, and made us sit together in heavenly places in Christ Jesus" (2:1, 4-6). All that comes to pass because of the Resurrection.
This is how a man gets the living hope. It comes because he is joined to Christ. He is in this blessed state of union with Christ, so that what happened to the Lord Jesus also happens to him. Christ and His people are one. He is the Head; we are the body. When He died, we died. When He was buried in a grave, we were buried with Him. When He arose, we arose. So the apostle says that as He is dead to the law, dead to sin, and dead to death, so are we! A Christian is a man who can say: "Death has no dominion over me!" As a Christian he at last "falls on sleep." He has already passed through what death really means. Because Christ has tasted death for him (Heb. 2; 9:9), he himself will never "taste death." He is alive with Christ, now and for ever more. He has "begotten again [regenerated] unto a lively hope by the resurrection of Jesus Christ from the dead." That is how it all happens.
The Resurrection of the Believer's Body
What does this all lead to? The apostle Peter says that the Resurrection leads to a "living hope." What then is the living hope? It is "an inheritance, incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (1 Peter 1:4). What is the hope of the Christian this morning? It is not merely survival, not simply immortality. Let me remind you again that before Christ ever came into this world men in Greece believed in human survival after death. In order to believe in the Resurrection you need not fall back on the phenomena of Spiritism. If you do that, you are denying the Resurrection. This was not merely some spirit making an appearance. This was the body that had been crucified, itself risen and glorified and appearing to certain chosen people. The message of Easter morning is not merely survival, not simply that we shall go on living after we die. The Easter hope is something infinitely beyond that.
What is it? It is essentially this: the resurrection of the body. Our spirits, as we have seen, are already resurrected. We have been "begotten again ' ""born anew," "regenerated."
A man who is a Christian is one who is already renewed in spirit. Yes, but here we learn that he shall also be renewed in his body. It means, says Peter, that in heaven we shall enter into this inheritance, and that we shall enter into it as complete personalities. The hope of the Christian is not that he will go to some vague, shadowy realm, some sort of Elysium. No, forget all that, and all the other nonsense of Spiritism. The resurrection of the believer is real. It comes to the complete man-not to a spirit floating in some atmosphere--but to the complete man, body, soul and spirit, renewed and glorified, and ready to enter into his everlasting inheritance. This is the living hope to which we have been begotten: "To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time" (1 Peter 1:4, 5).
What does all of this mean? It means that God once made this world perfect, a paradise. In it He put a man, who was perfect. And God is not going to be satisfied until all that has been restored. Hence I do not spend Easter morning in protesting against atomic and hydrogen bombs! I have a message that is infinitely higher. This old world is doomed. It is a sinful world, an awful world, and man can never make it a good world. He can protest, he can march, he can pass acts of Parliament. But he can never make the world good, because the sin is in himself. When he lived in paradise, he turned it into a place of shame.
O No! Man can never put this world right, but God can, and He will. "Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead." A lively hope of what? That this old world is going to be renewed! The regeneration is going to take place in the entire cosmos. When? When the Lord Jesus Christ comes again in glory. The Lord Jesus Himself tells of "the regeneration when the Son of man shall sit in the throne of his glory' (Matt. 19:28b). That is the Christian message. He has triumphed over all His enemies. He is risen, and He is seated at the right hand of God. What is He doing? He is waiting until His enemies become His footstool (Ps. 110:1). Then He will come back to earth again as "King of kings and Lord of lords." He will destroy out of existence all that is sinful and vile, ugly and foul. He will renew the whole creation, and bring in His glorious kingdom. The City of God, the New Jerusalem, will descend, and God will make His tabernacle amongst men.
This is what the living hope means to us. If we are Christians we shall be there. Not as vague spirits floating in a nameless sea of existence. No--but in this body as glorified, delivered from all vestiges of sin and shame, weakness and wildness. You will be identified as yourself. You will be in a glorified body. "Our citizenship is in heaven," says Paul to the Philippians, "whence also we wait for the Savior, the Lord Jesus Christ, who shall change this our vile body, that it may be fashioned like unto his glorious body, according to the working of that mighty power by which he is able to subdue even all things unto himself" (3:20-21).
That is what the inheritance means. It is coming, and I am looking forward to it. I know now that I have been born again unto this hope by the resurrection of Jesus Christ from the dead. Oh, the blessedness of this knowledge! You and I dwell in an old world that may at any moment be blown into nothing. Does that depress you? Does the idea monopolize all your thought? Is that the one thing always on your tongue? If so, I do not hesitate to assert that you are a very poor Christian, if a Christian at all.
By faith the Christian sees this old world after the coming "regeneration." Meanwhile he has his eyes fixed on another land. What does he behold about it? It is "incorruptible;" it will be "undefiled;" it will never "fade away." Nothing from outside will be able to affect this "incorruptible" realm. The devil and all his cohorts, with all their diabolical powers, will have been cast into the lake of destruction, whatever that may mean, and there they will be helpless. Nothing evil or sinful will enter into it, for it will be "undefiled." And it will never "fade away." It will go on and on, in everlasting glory! That is our Easter hope. That is our Christian inheritance. That is the truth into which you as a Christian have been born again. That is the truth to sustain you in all your trials.
So this morning as I look over this evil, sinful world it does not depress me, because I expect from it nothing better. Whatever may be going against me, whatever may be happening in my own body, this is what I must expect, because of sin. But though I die, I shall rise again. I shall see Him face to face. I shall see Him as He is, and I shall be like Him, like Him in a body glorified, with every power renewed. And I shall be living in a realm that is incorruptible and undefiled, a realm that can never fade away.
The Message of Easter Morning
That is the living hope of the Resurrection. That is the message of this Easter morning. And that hope is absolutely safe and secure. The Resurrection itself guarantees it all. Every enemy has been destroyed. Christ has conquered them every one. In the Epistle to the Hebrews the inspired author states all this clearly. Having written that God has put all things under Christ, the apostle goes on to say: "But now we see not yet all things put under Him." "I agree," the apostle says, in effect, "but we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor" (2:8c-9).
Christ is our Forerunner (Heb. 6:20). He has gone to prepare a place for us, and He will come again to receive us unto Himself (John 14:2b-3). We shall "reign with him as kings and priests." We shall judge the world." We shall even judge angels." That is Christ's guarantee, and nothing can stop it. Can death? Of course not, for He has already conquered death! Can the devil? No, Christ has vanquished the devil. Can hell? No, no! "0 death, where is thy sting? 0 grave, where is thy victory? ... Thanks be to God, which giveth us the victory through our Lord Jesus Christ"! (1 Cor. 15:55, 57). The resurrection of Christ announces that He has conquered every enemy. He has vanquished every foe. He has risen triumphant from the grave. Neither death nor life, neither hell nor anything else, can prevent or delay the coming of His Kingdom in all its glory. He alone is King of kings and Lord of lords.
Christian people, do you have this living hope? Are your eyes fixed upon the inheritance that He has purchased for you? Is there within you at this moment something that is crying out-it may be feebly-crying out from the hopelessness and the despair, the sin and the shame, the failure and the disgrace, the disease and the death of this life-crying out triumphantly the words of our text?
"Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you." Reserved for you by the very same God who also keeps us, gives us wisdom and power, with ability to endure and to triumph in spite of everything. "Blessed be the God and Father of our Lord Jesus Christ!"
Thursday, 2 June 2016
Christian and Non-Christian
By Martyn Lloyd-Jones
HERE WE COME TO A dramatic and almost an abrupt statement. The Apostle has been describing the kind of life which is lived by the "other Gentiles", the kind of life that these Ephesians Christians themselves used to live - the life still being lived by those of their compatriots and fellows who had not believed the gospel of Jesus Christ. And having finished his description he suddenly turns, and uses this word But. Now to get the full force of this, let us look at the statement again as a whole. "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But you have not so learned Christ"; and then Paul goes on to say, "if so be that you have heard him, and have been taught by him, as the truth is in Jesus".
We come, then, to this extraordinary, dramatic, vivid, almost, I say, abrupt statement which the Apostle makes here. And it is obvious that he put it in this form quite deliberately, in order to call attention to it and to shock them, and in order to bring out the tremendous contrast that he has in mind. And therefore the emphasis must be placed both upon the but and upon the you. "But you" - "you have not so learned Christ": the you in contrast with those other Gentiles; and the but standing here as a great word of contrast to bring out this marked antithesis. What then do those two words suggest to us?
The first thing, surely, that they should convey to us is a feeling of relief and of thanksgiving. I start with this because I think that it is the thing that we should be conscious of first of all. We have followed the Apostle's masterly analysis, his psychological dissection of the life of the unbeliever, the pagan, the man who is not a Christian, and we see how it goes from bad to worse because his mind is wrong. He is in a state of darkness, the heart is affected, and he is alienated from God. We have also seen men giving themselves over, in their foulness and lasciviousness, to work all kinds of iniquity and uncleanness with greediness. We have been looking at it all and seeing it. And then, Paul says, "But you"! And at once we say, Well, thank God! we are no longer there, that is not our position. And this, I repeat, is the thing that must come first; we must feel a sense of relief and profound gratitude to God that we are covered by this But, that Paul is here turning from sin to salvation, and that we have experienced the change of which he is now going on to speak.
I emphasize this point because it seems to me that there is no better test of our Christian profession than our reaction to these words "But you". If we merely hold the truth theoretically in our minds this will not move us at all. If we have looked on at the description of sin merely in a kind of detached, scientific manner, or as the sociologist might do; if we have put down groups and categories of people, and have done it all in an utterly detached way, then we will have no sense of relief and of thanksgiving as we come to these words. But if we realise that all that was true of us; if we realise that we were in the grip and under the dominion of sin; if we realise that we still have to fight against it, then, I say, these words at once give us a sense of marvellous and wonderful relief. It is not the whole truth, of course, there is more to be said. But as we respond to these words, in our feelings, in our sensibilities, as well as with our minds, we are proclaiming whether we are truly Christian or not. We read these words of Paul, and then we read our newspapers, and as we look at what is going on all around us, we say, Yes, it is absolutely right and true, that is life in this world. And then we suddenly stop and say, Ah! but wait a minute, there is something else 1 - there is the Christian, there is the Christian Church, there is this new humanity that is in Christ! The other seems to be true of almost everybody in the world, but it is not, for "there is yet a remnant according to the election of grace"! Thank God! In the midst of all the darkness there is a glimmer of light. Christianity is a protest in that sense; something has happened, there is an oasis in the desert. Here it is; thank God for it! And therefore I am saying that we test ourselves along these lines. Here we have been travelling in this wilderness, in this desert, and it seems to be endless. There seems nothing to hope for. Suddenly we see it - "But you"! After all, there is a bridgehead from heaven in this world of sin and shame I But you! Relief! Thanksgiving! A sense of hope after all!
The words, "But you", of course, also mark the entry of the gospel. And I must confess that I am increasingly moved and charmed by the way in which this particular Apostle always brings in his gospel like this. We see him doing it in the fourth verse of his second chapter. He always does it in this way. There we read that terrifying passage in the first three verses, then suddenly, having said it all, Paul says, "But God"! - and in comes his gospel. And he is doing exactly the same thing here. This but, you see, this contrast, this disjunction, this is the Gospel, and it is something altogether different, it has nothing to do with this world and its mind and its outlook; it is something that comes in from above, and it brings with it a marvellous and a wonderful hope.
The Gospel always comes as a contrast. It is not an extension of human philosophy, it is not just a bit of an appendix to the book of life, or merely an addition to something that men have been able to evolve for themselves. No I It is altogether from God, it is from above, it is from heaven, it is supernatural, miraculous, divine. It is this thing which comes in as light into the midst of darkness and hopelessness and unutterable despair. But it does come like that; and thank God, I say again, that it does.
The position we are confronted with is this. We are looking at the modern world in terms of this accurate description of it, and we see that everything that man has ever been able to think of has failed to cope with it. Is political action dealing with the moral situation? Is it dealing even with the international situation? Can education deal with it? Read your newspapers and you have your answer. Hooliganism is not confined to the uneducated. Take all your social agencies, everything man has ever been able to think of. How can it possibly deal with a situation such as that which we have been considering in verses 17, 18 and 19? When you are dealing with a darkened mind, with a hardened heart, with a principle of lasciviousness controlling the most powerful factors in man, all opposed to God, all vile and foul, what is the. value of a little moral talk and uplift? What is the power of any legislation? You cannot change men's nature by passing Acts of Parliament, by giving them new houses, or by anything you may do for them. There is only one thing that can meet such a situation; and thank God it can! "I am not ashamed of the gospel of Christ," says this great Apostle, as he looks forward to a visit to the imperial city of Rome with all its grandeur and its greatness, as well as its sin and its foulness. "I am not ashamed of the gospel of Christ", he says, and for this reason, "it is the power of God unto salvation". And because it is the power of God it holds out a hope even for men and women who have given themselves over, abandoned themselves, to the working of all uncleanness with greediness.
I have often said that there is nothing so romantic as the preaching of the gospel. You never know what is going to happen. 1 have this absolute confidence that if the vilest and the blackest character in this city of London today hears this message, even if he is the most abandoned wretch in the foulest gutter, I see a hope for him, because of the gospel, this but that comes in, this power of God! The gospel comes into the midst of despair and hopelessness; it comes in looking at life with a realistic eye. There is nothing, apart from the gospel, that can afford to be realistic; everything else has to try to persuade itself like a kind of self-hypnotism. Here is the only thing that can look at man as he is, at his very worst and blackest and at his most hopeless, and still address him. Why? Because the power of God is in it. And this is a power that can make men anew and re-fashion them after the image of the Lord Jesus Christ, as the Apostle is about to tell us. It is the work of the Creator. So the Gospel comes in this way, and the words "But you" remind us of the whole thing.
But even more, and this is the point in particular that the Apostle himself is stressing here - these two words But you at once provide us with a perfect and a comprehensive description of the Christian. Paul has described the "other Gentiles"; he is now describing the Christian. What does he tell us about him? Obviously, in the first place, he tells us that the Christian is one who by definition has been separated from and taken out of that evil world. The "other Gentiles"? - that is how they are living. "But you"! There has been a separation, the Christian has been laid hold of, he has been dragged out of that, and he has been put into another position. He was once like others, but he is no longer like them. Clearly, becoming a Christian is the profoundest change in the world. That is where, I suppose, the final enemy of the Christian faith is morality. And that is why I sometimes feel that Thomas Arnold, of Rugby fame, was perhaps of all men in the last century the one who did the greatest harm. His teaching and the teaching of his followers has obliterated this particular point, this complete change, this translation, this movement. But it is this truth that is emphasised everywhere in the Bible about God's salvation. You find the Psalmist speaking of it; he talks about being lifted up out of the horrible pit and the miry clay, and his feet being established upon the rock. He has had to be hauled up out of the slime, the horrible pit! the miry clay! taken hold of, lifted up, and set upon a rock, while his goings have been established on a different level. Now that is Christianity, and it is only as the Church comes back to the realization of it that there is any hope for revival at all.
To establish the point I am making, let us hear Paul, at the beginning of his Epistle to the Galatians. He is thanking God for His wonderful grace in the Lord Jesus Christ, and he puts it like this: "Who gave himself for our sins that he might deliver us from this present evil world" (1 :4). That is why Christ died. The first object of His dying on the cross was that He might deliver His people from this present evil world; He takes hold of them and pulls them out of it. Listen to the Apostle again as he writes to the Colossians: "Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son." When you become a Christian you change your realm, you belong to a new kingdom; you are no longer in the kingdom of Satan, you belong to the kingdom of God and of His Christ; you are no longer in the kingdom of darkness, but you are in the kingdom of light. These are Paul's terms and every one of them emphasizes this movement, this translation. You are not simply improved a little bit just where you are; that is never the business of Christianity; it never does that. It is something new. And it is going to end in a new heaven and a new earth, wherein dwelleth righteousness.
The business of Christianity is not to improve the world. No! it is to take men out of the world, to save them from it, and to form this new realm, this new kingdom, and this new humanity. We must get hold of that idea. It is not a kind of Christianisation of the world that is taught in the Bible. People are to be taken out of it, to be separated from it, and to be translated into a different position. Peter puts it like this in the second chapter of his First Epistle: "Who hath called you out of darkness into his marvellous light." The Lord takes us out of Egypt, and puts us into Canaan! It was not an improvement of the conditions in Egypt that happened under the Old Testament dispensation: on the contrary, the Israelites were taken out of Egypt, taken on their journey, and brought into Canaan. Peter very rightly goes on to address Christians as "strangers and pilgrims". "Dearly beloved", he says, "I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." We are only strangers in this world if we are Christians. Paul says the same thing to the Philippians in his third chapter: "Our citizenship is in heaven." Someone has translated it, "We are a colony of heaven", which amounts to the same thing. It means that our polity, as it were, our homeland, our seat of government, is there; our citizenship is in heaven! We are in this world still, but if we are Christians we do not belong to it; we do not belong to its mind, its outlook, its organisation; we are strangers and pilgrims, we are people away from home, we are people who are simply living here on a passport; we do not belong here. Our Lord has said it clearly for us in His great high-priestly prayer; He says, "They are not of the world, even as I am not of the world."
We must be clear about this. I am not saying that because of all that I have been quoting a Christian should not take part in politics or anything like that. It does not mean that at all, but it does mean that he is entirely separated in his being, in his essence and in his outlook. Because the Christian knows that this is still God's world which God is finally going to redeem, he believes that sin and evil must be controlled. In his view, politics and the whole of culture are negative and are simply designed to keep sin and evil within bounds, and to keep their manifestations from running riot. But what he does, he does as a stranger; he does it as a man who belongs to another realm, but who has pity upon this realm; and thus he gives his time and energies in an endeavour to keep evil within bounds. He does not put his faith in earthly things, he does not think that you can bring in a new Jerusalem by Acts of Parliament, as so many foolish people thought at the beginning of this century. He has no use for the (social' gospel, because it has always failed and always must fail: for it is based upon the fallacy of not realising that man's heart is hardened, and that his whole outlook is darkened. It is of all teachings the most fatuous. But the Christian has been separated from all such hopes. He has been translated out of the kingdom of darkness into the Kingdom of God's dear Son.
But these words of Paul show us another thing about the Christian and his character. Because of this translation that has taken place, the life of the Christian is to present a complete contrast to that other life. "But you; you have not so learned Christ." Paul puts the emphasis on the word so. It is not thus that you have learned Christ, says the Apostle. You have not learned Christ in such a way as to say, Well yes, I believe in Christ but I still go on living as I did before. Impossible! he says, Out upon the suggestion! He again uses litotes, one of his favourite figures of speech. "You have not so learned Christ" - that is a negative, is it not? What he means is something very positive. Litotes is a very good figure of speech to employ if you are anxious to bring out emphasis. Let me give you another familiar example of it. Take the one I have already quoted from in Romans 1:16 where the Apostle says, "I am not ashamed of the Gospel of Christ." What he means is that he is tremendously proud of it, that he has absolute confidence in it, and that he makes his boast in it. But he expresses it by an emphatic negative, not ashamed. Similarly, he says here, "You have not so learned Christ." By which he means that the very suggestion is utterly impossible; it is unthinkable; the thing is ludicrous, he says, you cannot possibly hold it for a moment if you have really understood these things. The Apostle is emphasising that the life of the Christian is to be altogether different from that of "other Gentiles". It is to suggest and to present the most complete and striking contrast to everything that is represented by that kind of worldly life. The life of the Christian is not to be something vague and indefinite, not something which is difficult to define, and difficult to recognise. According to Paul's teaching, and the teaching of the entire Bible, it is clear-cut and obvious - it stands out, it is perfectly definite, and anybody should be able to recognise it at a glance.
Let us look at some of the terms which are used in the Scripture to bring out this very point. Take the words that were used by our Lord Himself. He says that the Christian is to be the "salt of the earth". He says also that Christians are to be "the light of the world". The Apostle Paul uses similar words in writing to the Philippians. In the second chapter he tells them that they are to "shine" as "lights in the world" (A.V.). The picture is that the whole world is in darkness, absolutely dark, and would be universally dark were it not for the occasional star here and there shining. Lights in the heavens! The contrast between Christians and people who are not Christian is the contrast between light and darkness. Again, Christ says that when a man lights a candle he does not put it under a bushel, but on a candlestick that it may light the whole house. And He also says that His disciples are like "a city set upon a hill, which cannot be hid". It is there for all men to see. A Christian should be as impossible to hide as a city set on a hill. The whole terminology is designed to bring out these very contrasts. The whole thing is put again so perfectly in the passage in 2 Corinthians 6, where Paul writes, "What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever? Or what agreement hath the temple of God with idols?" So the Christian is one who stands out in society because he is a Christian. This does not mean that he will be angular or delight in being odd or make himself eccentric or foolish, but it does mean that as we read about our Lord that "He could not be hid", it is equally true about the Christian. When purity appears in the midst of impurity there is no need for it to exaggerate itself or to send a trumpeter before it to announce its presence, as the Pharisees did, as they made broad their phylacteries. No! Purity advertises itself: the contrast does it all.
Now this is the kind of thing that the Apostle is here stressing and impressing upon the Ephesians. He says, as it were, to them: It is unthinkable that you should live as the unbelievers do; your whole life and behaviour, your demeanour and deportment should suggest something which is marvellously and strangely different. I am emphasising, you see, that it should not be difficult for people to know that we are Christians. But I wonder whether it is? I wonder whether sometimes they are surprised when they are told that we are Christians? Is not this one of the tragedies of the age in which we five, that the line of demarcation between the church and the world has become so obscured and ill-defined and uncertain? I know that there is undoubtedly a reaction against a false Puritanism and I am not here to defend a false Puritanism; God forbid that I should! You notice that I call it a false Puritanism - a mere morality that has really lost contact with the truth.
It was much in evidence at the end of the Victorian era, and God forbid that we should have that mechanical religion back! But I am suggesting that in our reaction we have gone altogether too far to the other extreme and we have obscured something that is absolutely vital in the New Testament, namely, this line of demarcation between the world and the Church.
At one time it was customary for Protestantism to criticise Roman Catholicism on the ground that it mixed the two, and it undoubtedly does; but alas I Protestantism has followed suit and has done the same I The modern Christian seems to think that he is doing something wonderful when he behaves very much like the man of the world; he tries to argue that this is the way to win him. But he is not winning him! Our Lord could mix with publicans and sinners, but He was never mistaken for one of them; He was called the friend of publicans and sinners, but the contrast was there even in the criticism. And the point is that the true Christian, because of what has happened to him, because of this regeneration, because of the work of the Spirit, because he has been made anew, is of necessity a different man, and should show himself to be a different man.
But I will go further. Not only does the Christian know that he is different, the non-Christian also knows it. At once the Christian and the non-Christian are aware of a difference between themselves. They are aware of a lack of affinity. I want to press this, because it seems to me to be one of the most thorough-going tests we can ever apply to ourselves. Unless we are conscious of a lack of affinity with people who still belong to the world I cannot see that we are Christians at all. That does not mean that we cannot share certain things with them, that we cannot be pleasant, that we cannot pass the time of day with them, as it were. But it does mean that we are aware of a difference, of a barrier, that we belong to different realms and to different positions entirely. We can have social relations with non-Christians, but the whole time we are aware of this difference, we are not at home in that atmosphere. We may, for various reasons, have to be with them occasionally, but we are aware that we do not belong to their world. And they too are equally aware of the fact that we do not belong to it. And that is the thing that is so valuable, that even the non-Christian, the man of the world, expects the Christian to be different.
One of the greatest fallacies I have ever encountered in this respect was one that came in during the First World War. I describe it without mentioning the man most responsible for it; the individual as such does not matter, for we are not concerned with personalities but with principles. There was an outlook propagated by this particular man who argued like this. "Take those men in the trenches in the first world war; now" he said, "if we are going to influence those men when we go back into civilian life, we must show them that we really belong to them; so the way to do that, the way to win men to Christ, is to sit down and smoke Woodbines with them, and to use their language. If they curse and swear, let us curse and swear too; we are doing it for a good object, with a good intention; we will fraternise with them, we will show them that we are, after all, all of the same bunch, we belong together; and then if we only do that with them they will come crowding to our churches to listen." But, you know, they did not! And thank God they did not! The man of the world, the man who is still a sinner, expects the Christian to be different, and he does not respect very much the kind of Christian who is not different. We read the Gospels and we find that the most desperate cases drew near to the Lord Jesus Christ. Why? Because He was so different! I am not suggesting that there is a spark of divinity in fallen human nature, but I am suggesting that there is always a hopelessness in the life of sin, which somehow or another pays its tribute to purity and holiness and Christ-likeness. It knows it is different. And so you will often find in novels and stories that when certain brutal men are trying to make fun of a Christian, perhaps the greatest bully of all will come along and stop them and say, You must not do that, he is a good fellow. There is the difference, and I say that it is recognised on both sides.
But what are the things which thus differentiate us? Let me give you John Bunyan's answer to my question. I am saying that the Christian, because he is a Christian, is altogether unlike the man of the world and that he and the man of the world are aware of it. Let John Bunyan say it in his Pilgrim's Progress.
"Then I saw in my dream that when they were got out of the wilderness, they presently saw a town before them, and the name of that town is Vanity"; (Paul speaks of men walking in the vanity of their minds!) - "and at the town there is a Fair kept, called Vanity Fair; it is kept all the year long; it beareth the name of Vanity Fair, because the town where it is kept is lighter than Vanity; and also because all that is there sold, or that cometh thither, is vanity; as is the saying of the wise, "All that cometh is vanity".
"This Fair is no new-erected business, but a thing of ancient standing. I will shew you the original of it" (and he then quotes Ecclesiastes 1:2 and certain particular verses) "Almost five thousand years ago, there were Pilgrims walking to the Celestial City, as these two honest persons are; and Beelzebub, Apollyon, and Legion, with their companions, perceiving by the path that the Pilgrims made, that their way to the City lay through this Town of Vanity, they contrived here to set up a Fair; a Fair wherein should be sold all sorts of vanity, and that it should last all the year long. Therefore, at this Fair, are all such merchandise sold, as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures, and delights of all sorts; as whores, bawds, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not. And, moreover, at this Fair, there is at all times to be seen, juggling, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind." (This is wonderful literature, is it not? It is still more wonderful spiritually.) "Here are to be seen too, and that for nothing, thefts, murders, adulteries, false swearers, and that of a blood-red colour.
"And, as in other Fairs of less moment, there are several rows, and streets, under their proper names, where such and such wares are vended; so here likewise you have the proper places, rows, streets (viz. countries and kingdoms), where the wares of this Fair are soonest to be found. Here is the Britain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of vanities are to be sold. But as, in other Fairs, some one commodity is the chief of all the Fair, so the ware of Rome and her merchandise is greatly promoted in this Fair; only our English nation, with some others, have taken a dislike thereat." (That was, remember, three hundred years ago!)
"Now as I said, the way to the Celestial City lies just through this Town where this lusty Fair is kept; and he that would go to the City, and yet not go through this Town, must needs go out of the World. The Prince of princes himself, when here, went through this Town to his own Country, and that upon a Fair-day too. Yea, and as I think, it was Beelzebub, the chief Lord of this Fair, that invited him to buy of his vanities; yea, would have made him Lord of the Fair, would he but have done him reverence as he went through the Town; yea, because he was such a Person of Honour, Beelzebub had him from street to street, and shewed him all the kingdoms of the world in a little time, that he might, if possible, allure that blessed One to cheapen and buy some of his vanities: but he had no mind to the merchandise, and therefore left the Town without laying out as much as one farthing upon these vanities. This Fair, therefore, is an ancient thing, of long standing, and a very great Fair.
"Now these Pilgrims, as I said, must needs go through this Fair. Well, so they did; but behold even as they entered into the Fair, all the people in the Fair were moved, and the Town itself, as it were, in a hubbub, about them, and that for several reasons; for,
'First', The Pilgrims were clothed with such kind of raiment as was diverse from the raiment of any that traded in that Fair. The people, therefore, of the Fair, made a great gazing upon them. Some said they were fools; some, they were bedlams; and some, they were outlandish men.
'Secondly', And as they wondered at their apparel, so they did likewise at their speech; for few could understand what they said: they naturally spoke the language of Canaan, but they that kept the Fair were the men of this World; so that, from one end of the Fair to the other, they seemed barbarians each to the other.
'Thirdly', But that which did not a little amuse the merchandisers was, that these Pilgrims set very light by all their wares; they cared not so much as to look upon them; and if they called upon them to buy, they would put their fingers in their ears, and cry, 'Turn away mine eyes from beholding vanity'; and look upwards, signifying that their trade and traffic was in Heaven."
Notice Bunyan's three reasons. I believe they are as true and as valid today as they have ever been! The Christian is careful even in the matter of dress and appearance. He is not governed by Vanity Fair, with all its sex appeal so-called, and all its enticements to evil and all the inflaming of the passions. The Christian is careful and modest in dress. And likewise in speech: not only in the things he talks about, but the way in which he talks about them. And thirdly, the Christian is not interested in the vanities and the trinkets that are being sold still in Vanity Fair. He is interested in the merchandise of heaven. His treasure and his heart are in heaven. "But you have not so learned Christ!" Thank God for the gospel of salvation that delivers us from the enticements of Vanity Fair!
HERE WE COME TO A dramatic and almost an abrupt statement. The Apostle has been describing the kind of life which is lived by the "other Gentiles", the kind of life that these Ephesians Christians themselves used to live - the life still being lived by those of their compatriots and fellows who had not believed the gospel of Jesus Christ. And having finished his description he suddenly turns, and uses this word But. Now to get the full force of this, let us look at the statement again as a whole. "This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness. But you have not so learned Christ"; and then Paul goes on to say, "if so be that you have heard him, and have been taught by him, as the truth is in Jesus".
We come, then, to this extraordinary, dramatic, vivid, almost, I say, abrupt statement which the Apostle makes here. And it is obvious that he put it in this form quite deliberately, in order to call attention to it and to shock them, and in order to bring out the tremendous contrast that he has in mind. And therefore the emphasis must be placed both upon the but and upon the you. "But you" - "you have not so learned Christ": the you in contrast with those other Gentiles; and the but standing here as a great word of contrast to bring out this marked antithesis. What then do those two words suggest to us?
The first thing, surely, that they should convey to us is a feeling of relief and of thanksgiving. I start with this because I think that it is the thing that we should be conscious of first of all. We have followed the Apostle's masterly analysis, his psychological dissection of the life of the unbeliever, the pagan, the man who is not a Christian, and we see how it goes from bad to worse because his mind is wrong. He is in a state of darkness, the heart is affected, and he is alienated from God. We have also seen men giving themselves over, in their foulness and lasciviousness, to work all kinds of iniquity and uncleanness with greediness. We have been looking at it all and seeing it. And then, Paul says, "But you"! And at once we say, Well, thank God! we are no longer there, that is not our position. And this, I repeat, is the thing that must come first; we must feel a sense of relief and profound gratitude to God that we are covered by this But, that Paul is here turning from sin to salvation, and that we have experienced the change of which he is now going on to speak.
I emphasize this point because it seems to me that there is no better test of our Christian profession than our reaction to these words "But you". If we merely hold the truth theoretically in our minds this will not move us at all. If we have looked on at the description of sin merely in a kind of detached, scientific manner, or as the sociologist might do; if we have put down groups and categories of people, and have done it all in an utterly detached way, then we will have no sense of relief and of thanksgiving as we come to these words. But if we realise that all that was true of us; if we realise that we were in the grip and under the dominion of sin; if we realise that we still have to fight against it, then, I say, these words at once give us a sense of marvellous and wonderful relief. It is not the whole truth, of course, there is more to be said. But as we respond to these words, in our feelings, in our sensibilities, as well as with our minds, we are proclaiming whether we are truly Christian or not. We read these words of Paul, and then we read our newspapers, and as we look at what is going on all around us, we say, Yes, it is absolutely right and true, that is life in this world. And then we suddenly stop and say, Ah! but wait a minute, there is something else 1 - there is the Christian, there is the Christian Church, there is this new humanity that is in Christ! The other seems to be true of almost everybody in the world, but it is not, for "there is yet a remnant according to the election of grace"! Thank God! In the midst of all the darkness there is a glimmer of light. Christianity is a protest in that sense; something has happened, there is an oasis in the desert. Here it is; thank God for it! And therefore I am saying that we test ourselves along these lines. Here we have been travelling in this wilderness, in this desert, and it seems to be endless. There seems nothing to hope for. Suddenly we see it - "But you"! After all, there is a bridgehead from heaven in this world of sin and shame I But you! Relief! Thanksgiving! A sense of hope after all!
The words, "But you", of course, also mark the entry of the gospel. And I must confess that I am increasingly moved and charmed by the way in which this particular Apostle always brings in his gospel like this. We see him doing it in the fourth verse of his second chapter. He always does it in this way. There we read that terrifying passage in the first three verses, then suddenly, having said it all, Paul says, "But God"! - and in comes his gospel. And he is doing exactly the same thing here. This but, you see, this contrast, this disjunction, this is the Gospel, and it is something altogether different, it has nothing to do with this world and its mind and its outlook; it is something that comes in from above, and it brings with it a marvellous and a wonderful hope.
The Gospel always comes as a contrast. It is not an extension of human philosophy, it is not just a bit of an appendix to the book of life, or merely an addition to something that men have been able to evolve for themselves. No I It is altogether from God, it is from above, it is from heaven, it is supernatural, miraculous, divine. It is this thing which comes in as light into the midst of darkness and hopelessness and unutterable despair. But it does come like that; and thank God, I say again, that it does.
The position we are confronted with is this. We are looking at the modern world in terms of this accurate description of it, and we see that everything that man has ever been able to think of has failed to cope with it. Is political action dealing with the moral situation? Is it dealing even with the international situation? Can education deal with it? Read your newspapers and you have your answer. Hooliganism is not confined to the uneducated. Take all your social agencies, everything man has ever been able to think of. How can it possibly deal with a situation such as that which we have been considering in verses 17, 18 and 19? When you are dealing with a darkened mind, with a hardened heart, with a principle of lasciviousness controlling the most powerful factors in man, all opposed to God, all vile and foul, what is the. value of a little moral talk and uplift? What is the power of any legislation? You cannot change men's nature by passing Acts of Parliament, by giving them new houses, or by anything you may do for them. There is only one thing that can meet such a situation; and thank God it can! "I am not ashamed of the gospel of Christ," says this great Apostle, as he looks forward to a visit to the imperial city of Rome with all its grandeur and its greatness, as well as its sin and its foulness. "I am not ashamed of the gospel of Christ", he says, and for this reason, "it is the power of God unto salvation". And because it is the power of God it holds out a hope even for men and women who have given themselves over, abandoned themselves, to the working of all uncleanness with greediness.
I have often said that there is nothing so romantic as the preaching of the gospel. You never know what is going to happen. 1 have this absolute confidence that if the vilest and the blackest character in this city of London today hears this message, even if he is the most abandoned wretch in the foulest gutter, I see a hope for him, because of the gospel, this but that comes in, this power of God! The gospel comes into the midst of despair and hopelessness; it comes in looking at life with a realistic eye. There is nothing, apart from the gospel, that can afford to be realistic; everything else has to try to persuade itself like a kind of self-hypnotism. Here is the only thing that can look at man as he is, at his very worst and blackest and at his most hopeless, and still address him. Why? Because the power of God is in it. And this is a power that can make men anew and re-fashion them after the image of the Lord Jesus Christ, as the Apostle is about to tell us. It is the work of the Creator. So the Gospel comes in this way, and the words "But you" remind us of the whole thing.
But even more, and this is the point in particular that the Apostle himself is stressing here - these two words But you at once provide us with a perfect and a comprehensive description of the Christian. Paul has described the "other Gentiles"; he is now describing the Christian. What does he tell us about him? Obviously, in the first place, he tells us that the Christian is one who by definition has been separated from and taken out of that evil world. The "other Gentiles"? - that is how they are living. "But you"! There has been a separation, the Christian has been laid hold of, he has been dragged out of that, and he has been put into another position. He was once like others, but he is no longer like them. Clearly, becoming a Christian is the profoundest change in the world. That is where, I suppose, the final enemy of the Christian faith is morality. And that is why I sometimes feel that Thomas Arnold, of Rugby fame, was perhaps of all men in the last century the one who did the greatest harm. His teaching and the teaching of his followers has obliterated this particular point, this complete change, this translation, this movement. But it is this truth that is emphasised everywhere in the Bible about God's salvation. You find the Psalmist speaking of it; he talks about being lifted up out of the horrible pit and the miry clay, and his feet being established upon the rock. He has had to be hauled up out of the slime, the horrible pit! the miry clay! taken hold of, lifted up, and set upon a rock, while his goings have been established on a different level. Now that is Christianity, and it is only as the Church comes back to the realization of it that there is any hope for revival at all.
To establish the point I am making, let us hear Paul, at the beginning of his Epistle to the Galatians. He is thanking God for His wonderful grace in the Lord Jesus Christ, and he puts it like this: "Who gave himself for our sins that he might deliver us from this present evil world" (1 :4). That is why Christ died. The first object of His dying on the cross was that He might deliver His people from this present evil world; He takes hold of them and pulls them out of it. Listen to the Apostle again as he writes to the Colossians: "Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son." When you become a Christian you change your realm, you belong to a new kingdom; you are no longer in the kingdom of Satan, you belong to the kingdom of God and of His Christ; you are no longer in the kingdom of darkness, but you are in the kingdom of light. These are Paul's terms and every one of them emphasizes this movement, this translation. You are not simply improved a little bit just where you are; that is never the business of Christianity; it never does that. It is something new. And it is going to end in a new heaven and a new earth, wherein dwelleth righteousness.
The business of Christianity is not to improve the world. No! it is to take men out of the world, to save them from it, and to form this new realm, this new kingdom, and this new humanity. We must get hold of that idea. It is not a kind of Christianisation of the world that is taught in the Bible. People are to be taken out of it, to be separated from it, and to be translated into a different position. Peter puts it like this in the second chapter of his First Epistle: "Who hath called you out of darkness into his marvellous light." The Lord takes us out of Egypt, and puts us into Canaan! It was not an improvement of the conditions in Egypt that happened under the Old Testament dispensation: on the contrary, the Israelites were taken out of Egypt, taken on their journey, and brought into Canaan. Peter very rightly goes on to address Christians as "strangers and pilgrims". "Dearly beloved", he says, "I beseech you, as strangers and pilgrims, abstain from fleshly lusts, which war against the soul." We are only strangers in this world if we are Christians. Paul says the same thing to the Philippians in his third chapter: "Our citizenship is in heaven." Someone has translated it, "We are a colony of heaven", which amounts to the same thing. It means that our polity, as it were, our homeland, our seat of government, is there; our citizenship is in heaven! We are in this world still, but if we are Christians we do not belong to it; we do not belong to its mind, its outlook, its organisation; we are strangers and pilgrims, we are people away from home, we are people who are simply living here on a passport; we do not belong here. Our Lord has said it clearly for us in His great high-priestly prayer; He says, "They are not of the world, even as I am not of the world."
We must be clear about this. I am not saying that because of all that I have been quoting a Christian should not take part in politics or anything like that. It does not mean that at all, but it does mean that he is entirely separated in his being, in his essence and in his outlook. Because the Christian knows that this is still God's world which God is finally going to redeem, he believes that sin and evil must be controlled. In his view, politics and the whole of culture are negative and are simply designed to keep sin and evil within bounds, and to keep their manifestations from running riot. But what he does, he does as a stranger; he does it as a man who belongs to another realm, but who has pity upon this realm; and thus he gives his time and energies in an endeavour to keep evil within bounds. He does not put his faith in earthly things, he does not think that you can bring in a new Jerusalem by Acts of Parliament, as so many foolish people thought at the beginning of this century. He has no use for the (social' gospel, because it has always failed and always must fail: for it is based upon the fallacy of not realising that man's heart is hardened, and that his whole outlook is darkened. It is of all teachings the most fatuous. But the Christian has been separated from all such hopes. He has been translated out of the kingdom of darkness into the Kingdom of God's dear Son.
But these words of Paul show us another thing about the Christian and his character. Because of this translation that has taken place, the life of the Christian is to present a complete contrast to that other life. "But you; you have not so learned Christ." Paul puts the emphasis on the word so. It is not thus that you have learned Christ, says the Apostle. You have not learned Christ in such a way as to say, Well yes, I believe in Christ but I still go on living as I did before. Impossible! he says, Out upon the suggestion! He again uses litotes, one of his favourite figures of speech. "You have not so learned Christ" - that is a negative, is it not? What he means is something very positive. Litotes is a very good figure of speech to employ if you are anxious to bring out emphasis. Let me give you another familiar example of it. Take the one I have already quoted from in Romans 1:16 where the Apostle says, "I am not ashamed of the Gospel of Christ." What he means is that he is tremendously proud of it, that he has absolute confidence in it, and that he makes his boast in it. But he expresses it by an emphatic negative, not ashamed. Similarly, he says here, "You have not so learned Christ." By which he means that the very suggestion is utterly impossible; it is unthinkable; the thing is ludicrous, he says, you cannot possibly hold it for a moment if you have really understood these things. The Apostle is emphasising that the life of the Christian is to be altogether different from that of "other Gentiles". It is to suggest and to present the most complete and striking contrast to everything that is represented by that kind of worldly life. The life of the Christian is not to be something vague and indefinite, not something which is difficult to define, and difficult to recognise. According to Paul's teaching, and the teaching of the entire Bible, it is clear-cut and obvious - it stands out, it is perfectly definite, and anybody should be able to recognise it at a glance.
Let us look at some of the terms which are used in the Scripture to bring out this very point. Take the words that were used by our Lord Himself. He says that the Christian is to be the "salt of the earth". He says also that Christians are to be "the light of the world". The Apostle Paul uses similar words in writing to the Philippians. In the second chapter he tells them that they are to "shine" as "lights in the world" (A.V.). The picture is that the whole world is in darkness, absolutely dark, and would be universally dark were it not for the occasional star here and there shining. Lights in the heavens! The contrast between Christians and people who are not Christian is the contrast between light and darkness. Again, Christ says that when a man lights a candle he does not put it under a bushel, but on a candlestick that it may light the whole house. And He also says that His disciples are like "a city set upon a hill, which cannot be hid". It is there for all men to see. A Christian should be as impossible to hide as a city set on a hill. The whole terminology is designed to bring out these very contrasts. The whole thing is put again so perfectly in the passage in 2 Corinthians 6, where Paul writes, "What fellowship hath righteousness with unrighteousness? What communion hath light with darkness? What concord hath Christ with Belial? Or what part hath he that believeth with an unbeliever? Or what agreement hath the temple of God with idols?" So the Christian is one who stands out in society because he is a Christian. This does not mean that he will be angular or delight in being odd or make himself eccentric or foolish, but it does mean that as we read about our Lord that "He could not be hid", it is equally true about the Christian. When purity appears in the midst of impurity there is no need for it to exaggerate itself or to send a trumpeter before it to announce its presence, as the Pharisees did, as they made broad their phylacteries. No! Purity advertises itself: the contrast does it all.
Now this is the kind of thing that the Apostle is here stressing and impressing upon the Ephesians. He says, as it were, to them: It is unthinkable that you should live as the unbelievers do; your whole life and behaviour, your demeanour and deportment should suggest something which is marvellously and strangely different. I am emphasising, you see, that it should not be difficult for people to know that we are Christians. But I wonder whether it is? I wonder whether sometimes they are surprised when they are told that we are Christians? Is not this one of the tragedies of the age in which we five, that the line of demarcation between the church and the world has become so obscured and ill-defined and uncertain? I know that there is undoubtedly a reaction against a false Puritanism and I am not here to defend a false Puritanism; God forbid that I should! You notice that I call it a false Puritanism - a mere morality that has really lost contact with the truth.
It was much in evidence at the end of the Victorian era, and God forbid that we should have that mechanical religion back! But I am suggesting that in our reaction we have gone altogether too far to the other extreme and we have obscured something that is absolutely vital in the New Testament, namely, this line of demarcation between the world and the Church.
At one time it was customary for Protestantism to criticise Roman Catholicism on the ground that it mixed the two, and it undoubtedly does; but alas I Protestantism has followed suit and has done the same I The modern Christian seems to think that he is doing something wonderful when he behaves very much like the man of the world; he tries to argue that this is the way to win him. But he is not winning him! Our Lord could mix with publicans and sinners, but He was never mistaken for one of them; He was called the friend of publicans and sinners, but the contrast was there even in the criticism. And the point is that the true Christian, because of what has happened to him, because of this regeneration, because of the work of the Spirit, because he has been made anew, is of necessity a different man, and should show himself to be a different man.
But I will go further. Not only does the Christian know that he is different, the non-Christian also knows it. At once the Christian and the non-Christian are aware of a difference between themselves. They are aware of a lack of affinity. I want to press this, because it seems to me to be one of the most thorough-going tests we can ever apply to ourselves. Unless we are conscious of a lack of affinity with people who still belong to the world I cannot see that we are Christians at all. That does not mean that we cannot share certain things with them, that we cannot be pleasant, that we cannot pass the time of day with them, as it were. But it does mean that we are aware of a difference, of a barrier, that we belong to different realms and to different positions entirely. We can have social relations with non-Christians, but the whole time we are aware of this difference, we are not at home in that atmosphere. We may, for various reasons, have to be with them occasionally, but we are aware that we do not belong to their world. And they too are equally aware of the fact that we do not belong to it. And that is the thing that is so valuable, that even the non-Christian, the man of the world, expects the Christian to be different.
One of the greatest fallacies I have ever encountered in this respect was one that came in during the First World War. I describe it without mentioning the man most responsible for it; the individual as such does not matter, for we are not concerned with personalities but with principles. There was an outlook propagated by this particular man who argued like this. "Take those men in the trenches in the first world war; now" he said, "if we are going to influence those men when we go back into civilian life, we must show them that we really belong to them; so the way to do that, the way to win men to Christ, is to sit down and smoke Woodbines with them, and to use their language. If they curse and swear, let us curse and swear too; we are doing it for a good object, with a good intention; we will fraternise with them, we will show them that we are, after all, all of the same bunch, we belong together; and then if we only do that with them they will come crowding to our churches to listen." But, you know, they did not! And thank God they did not! The man of the world, the man who is still a sinner, expects the Christian to be different, and he does not respect very much the kind of Christian who is not different. We read the Gospels and we find that the most desperate cases drew near to the Lord Jesus Christ. Why? Because He was so different! I am not suggesting that there is a spark of divinity in fallen human nature, but I am suggesting that there is always a hopelessness in the life of sin, which somehow or another pays its tribute to purity and holiness and Christ-likeness. It knows it is different. And so you will often find in novels and stories that when certain brutal men are trying to make fun of a Christian, perhaps the greatest bully of all will come along and stop them and say, You must not do that, he is a good fellow. There is the difference, and I say that it is recognised on both sides.
But what are the things which thus differentiate us? Let me give you John Bunyan's answer to my question. I am saying that the Christian, because he is a Christian, is altogether unlike the man of the world and that he and the man of the world are aware of it. Let John Bunyan say it in his Pilgrim's Progress.
"Then I saw in my dream that when they were got out of the wilderness, they presently saw a town before them, and the name of that town is Vanity"; (Paul speaks of men walking in the vanity of their minds!) - "and at the town there is a Fair kept, called Vanity Fair; it is kept all the year long; it beareth the name of Vanity Fair, because the town where it is kept is lighter than Vanity; and also because all that is there sold, or that cometh thither, is vanity; as is the saying of the wise, "All that cometh is vanity".
"This Fair is no new-erected business, but a thing of ancient standing. I will shew you the original of it" (and he then quotes Ecclesiastes 1:2 and certain particular verses) "Almost five thousand years ago, there were Pilgrims walking to the Celestial City, as these two honest persons are; and Beelzebub, Apollyon, and Legion, with their companions, perceiving by the path that the Pilgrims made, that their way to the City lay through this Town of Vanity, they contrived here to set up a Fair; a Fair wherein should be sold all sorts of vanity, and that it should last all the year long. Therefore, at this Fair, are all such merchandise sold, as houses, lands, trades, places, honours, preferments, titles, countries, kingdoms, lusts, pleasures, and delights of all sorts; as whores, bawds, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not. And, moreover, at this Fair, there is at all times to be seen, juggling, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind." (This is wonderful literature, is it not? It is still more wonderful spiritually.) "Here are to be seen too, and that for nothing, thefts, murders, adulteries, false swearers, and that of a blood-red colour.
"And, as in other Fairs of less moment, there are several rows, and streets, under their proper names, where such and such wares are vended; so here likewise you have the proper places, rows, streets (viz. countries and kingdoms), where the wares of this Fair are soonest to be found. Here is the Britain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of vanities are to be sold. But as, in other Fairs, some one commodity is the chief of all the Fair, so the ware of Rome and her merchandise is greatly promoted in this Fair; only our English nation, with some others, have taken a dislike thereat." (That was, remember, three hundred years ago!)
"Now as I said, the way to the Celestial City lies just through this Town where this lusty Fair is kept; and he that would go to the City, and yet not go through this Town, must needs go out of the World. The Prince of princes himself, when here, went through this Town to his own Country, and that upon a Fair-day too. Yea, and as I think, it was Beelzebub, the chief Lord of this Fair, that invited him to buy of his vanities; yea, would have made him Lord of the Fair, would he but have done him reverence as he went through the Town; yea, because he was such a Person of Honour, Beelzebub had him from street to street, and shewed him all the kingdoms of the world in a little time, that he might, if possible, allure that blessed One to cheapen and buy some of his vanities: but he had no mind to the merchandise, and therefore left the Town without laying out as much as one farthing upon these vanities. This Fair, therefore, is an ancient thing, of long standing, and a very great Fair.
"Now these Pilgrims, as I said, must needs go through this Fair. Well, so they did; but behold even as they entered into the Fair, all the people in the Fair were moved, and the Town itself, as it were, in a hubbub, about them, and that for several reasons; for,
'First', The Pilgrims were clothed with such kind of raiment as was diverse from the raiment of any that traded in that Fair. The people, therefore, of the Fair, made a great gazing upon them. Some said they were fools; some, they were bedlams; and some, they were outlandish men.
'Secondly', And as they wondered at their apparel, so they did likewise at their speech; for few could understand what they said: they naturally spoke the language of Canaan, but they that kept the Fair were the men of this World; so that, from one end of the Fair to the other, they seemed barbarians each to the other.
'Thirdly', But that which did not a little amuse the merchandisers was, that these Pilgrims set very light by all their wares; they cared not so much as to look upon them; and if they called upon them to buy, they would put their fingers in their ears, and cry, 'Turn away mine eyes from beholding vanity'; and look upwards, signifying that their trade and traffic was in Heaven."
Notice Bunyan's three reasons. I believe they are as true and as valid today as they have ever been! The Christian is careful even in the matter of dress and appearance. He is not governed by Vanity Fair, with all its sex appeal so-called, and all its enticements to evil and all the inflaming of the passions. The Christian is careful and modest in dress. And likewise in speech: not only in the things he talks about, but the way in which he talks about them. And thirdly, the Christian is not interested in the vanities and the trinkets that are being sold still in Vanity Fair. He is interested in the merchandise of heaven. His treasure and his heart are in heaven. "But you have not so learned Christ!" Thank God for the gospel of salvation that delivers us from the enticements of Vanity Fair!
Christ The Example Of Minsters
By Jonathan Edwards
Preached at Portsmouth, at the ordination of the Rev. Mr. Job Strong, June 28, 1749.
John 13:15, 16
For I have given you an example, that he should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord, neither he that is sent greater than he that sent him.
WE have in the context an account of one of the many very remarkable things that passed that night wherein Christ was betrayed (which was on many accounts the most remarkable night that ever was), viz. Christ’s washing his disciples’ feet; which action, as it was exceeding wonderful in itself, so it manifestly was symbolical, and represented something else far more important and more wonderful, even that greatest and most wonderful of all things that ever came to pass, which was accomplished the next day in his last sufferings. There were three symbolical representations given of that great event this evening; one in the passover, which Christ now partook of with his disciples; another in this remarkable action of his washing his disciples’ feet. Washing the feet of guests was the office of servants, and one of their meanest offices. And therefore was fitly chosen by our Savior to represent that great abasement which he was to be the subject of in the form of a servant, in becoming obedient unto death, even that ignominious and accursed death of the cross, that he might cleanse the souls of his disciples from their guilt and spiritual pollution.
This spiritual washing and cleansing of believers was the end for which Christ so abased himself for them. Tit. 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people.” Eph. 5:25, 26, “Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water.” That Christ’s washing his disciples’ feet signified this spiritual washing of the soul, is manifest by his own words in the 8th verse of the context, “Peter saith unto him, Thou shalt never wash my feet. Jesus answered him. If I wash thee now, thou has no part with me.” Christ, in being obedient unto death, even the death of the cross, not only did the part of a servant unto God, but in some respects also of a servant unto us. And this is not the only place where his so abasing himself for our sakes is compared to the doing of the part of a servant to guests. We have the like representation made in Luke 22:27, “For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as he that serveth.” And wherein Christ was among the disciples as he that did serve, is explained in Mat. 20:28. Namely, in his giving his life a ransom for them.
When Christ had finished washing his disciples’ feet, he solemnly requires their attention to what he had done, and commands them to follow his example therein. Verses 12-17, “So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done unto you? Ye call me Master and Lord, and ye say well, for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet: for I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his Lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.”
When our Savior calls on his disciples to imitate the example he had given them in what he had done, we are to understand him, not merely by the example he gave in the emblematical action, in washing his disciples’ feet, in itself considered, but more especially, of that much greater act of his that was signified by it, in abasing himself so low, and suffering so much, for the spiritual cleansing and salvation of his people.
This is what is chiefly insisted on as the great example Christ has given us to follow. So it is once and again afterward, in the discourse Christ had with his disciples, this same night, verse 34 of the chapter wherein is the text, “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” John 15:12, 13, “This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” And so in 1 John 3:16, “Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren.
Christ, in the words of the text, does not only intend to recommend this example of his to the disciples as Christians, or some of his professing people, but especially as his ministers. This is evident by those words he uses to enforce this counsel. “Neither he that is sent, is greater than he that sent him.” In which words he manifestly has respect to that great errand on which he had sent them, when he bid them go and preach the gospel to the lost sheep of the house of Israel; Mat. 10:5, 6. And on which they were to be sent after his resurrection, when he said to them, “Go ye into all the world, and preach the gospel to every creature.” The same errand that Christ has respect to John 20:21, “As my Father hath sent me, even so send I you.”
And what confirms this is, that Christ elsewhere recommends to officers in his church, that are in that respect chief among his followers, the example which he set in his abasing himself to be as a servant that minister, to guests at a table, in his giving for us; Mat. 20:27, 28, “Whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Compare Luke 22:25-28.
The work and business of ministers of the gospel is as it were that of servants, to wash and cleanse the souls of men. For this is done by the preaching of the word, which is their main business. Eph. 5:26, “That he might sanctify and cleanse it with the washing of water by the word.”
The words of the text thus considered, do undoubtedly lead us to this conclusion, and teach us this doctrine, viz.
That it is the duty of ministers of the gospel, in the work of their ministry, to follow the example of their great Lord and Master.
And this is what I would by divine assistance make the subject of my present discourse.
And I propose to handle this subject in the following method:
I. I would observe wherein ministers of the gospel ought to follow the example of Christ.
II. Give some reasons why they should follow his example.
III. I would endeavor to make a proper application of those things to myself, and others that are called to this work of the ministry.
IV. Show what improvement should be made of them by the people of this church and congregation.
I. Then, I would show wherein ministers of the gospel ought, in the work of their ministry, to follow the example of their great Lord and Master, Jesus Christ.
And here,
First, in general, ministers should follow their Lord and Master in all those excellent virtues, and in that universal and eminent holiness of life, which he set an example of in this human nature.
The ministers of Christ should be persons of the same spirit that their Lord was of: the same spirit of humility and lowliness of heart; for the servant is not greater than his Lord. They should be of the same spirit of heavenly-mindedness, and contempt of the glory, wealth, and pleasures of this world. They should be of the same spirit of devotion and fervent love to God. They should follow the example of his prayerfulness; of whom we read from time to time of his retiring from the world, away from the noise and applause of the multitudes, into mountains and solitary places, for secret prayer, and holy converse with his Father; and once of his rising up in the morning a great while before day, and going and departing into a solitary place to pray, Mark 1:35. And another time, of his going out into a mountain to pray, and continuing all night in prayer to God, Luke 6:12. Ministers should follow Christ’s example, in his strict, constant, and inflexible observance of the commands which God has given him, touching what he should do and what he should say; he spake nothing of himself, but those things which the Father had commanded him, those he spake, and always did those things that pleased him, and continued in thorough obedience in the greatest trials, and through the greatest opposition that ever there was any instance of. Ministers should be persons of the same quiet, lamb-like spirit that Christ was of, the same spirit of submission to God’s will, and patience under afflictions, and meekness towards men; of the same calmness and composure of spirit under reproaches and sufferings from the malignity of evil men; of the same spirit of forgiveness of injuries; of the same spirit of charity, of fervent love and extensive benevolence; the same disposition to pity the miserable, to weep with those that weep, to help men under their calamities of both soul and body, to hear and grant the requests of the needy, and relieve afflicted; the same spirit of condescension to the poor and mean, tenderness and gentleness toward the weak, and great and effectual love to enemies. They should also be of the same spirit of zeal, diligence, and self-denial for the glory of God, and advancement for his kingdom, and for the good of mankind; for which things’ sake Christ went though the greatest labors, and endured the most extreme sufferings.
Second, more particularly should ministers of the gospel follow the example of their great Master, in the manner in which they seek the salvation and happiness of the souls of men. They should follow his example of love to souls. Though it be impossible that they should love them to so great a degree, yet they should have the same spirit of love to them, and concern for their salvation, according to their capacity. Love to men’s souls in Christ was far above any regard he had to his temporal interest, his ease, his honor, his meat and drink. And so it should be with his ministers. They should have the same spirit of compassion to men under their spiritual calamities and miseries that he had, of whom we read, Mark 6:34, “That when he came out and saw much people, he was moved with compassion towards them, because they were as sheep not having a shepherd; and he began to teach them many things.” The word translated moved with compassion, signifies, that he was most sensibly affected, and his inmost bowels moved with pity. And again we read, Luke 19, that when Christ was riding to Jerusalem, that wicked city, but a few days before his crucifixion, and was come to the descent of the mount of Olives, where he had a fair view of the city, when he beheld it, he wept over it, on account of the misery and ruin they brought themselves into danger of by their sin. Although the sin by which especially they had made themselves thus miserable, was their vile treatment of him (for Jerusalem was a city that had been peculiarly injurious to him). And though Christ knew how cruelly he should be treated in that city before that week was past, how he there should be set at nought, and with great malignity bound, falsely accused and condemned, reviled, spit upon, scourged, and crucified; yet all does not prevent his most affectionate tears of compassion towards them. “When he was come near, he beheld the city, and wept over it, saying, If thou hadst know, even thou (thou, as wicked as thou art, and as vile as thou hast been in thy treatment of me; even thou), the things which belong unto thy peace! But now they are hid from thine eyes.” (Compare Mat. 23:37, and Luke 13:34). One would have thought he would have been more concerned for himself than Jerusalem, who had such a dreadful cup to drink, and was to suffer such extreme things by the cruelty of Jerusalem that week. But he, as it were, forgets his own sorrow and death, and weeps over the misery of his cruel enemies.
Ministers should imitate their great Master in his fervent prayers for the good of the souls of men. We find it to be Christ’s manner, whenever he undertook anything of special importance in the work of his ministry, first to retire and pour out his soul in extraordinary prayer to this Father. Thus when he was about to enter on a journey, and go a circuit throughout all Galilee, to preach in their synagogues, “he rose up a great while before day, and went out, and departed into a solitary place, and there prayed.” Mark 1:35-39. And when he was about to choose his twelve apostles, and send them out to preach the gospel, he first went out into a mountain to pray, and continued all night in prayer to God. Luke 6:12, etc. And the night before his crucifixion, wherein he offered up himself a sacrifice for the souls of men, he pours out his soul in extraordinary prayer for those he was about to die for, as we have an account in John 17. That wonderful and most affecting prayer of his, was not so much for himself as for his people. Although he knew what amazing sufferings he was to undergo the next day, yet he seems as it were to be unmindful of himself, and to have his heart all taken up with concern about his disciples; which he manifests in his spending so much time in comforting and counseling them, and praying for them with great affection, compassion, earnest care, and fatherly tenderness. And the prayers that he made in the garden of Gethsemane, under the amazing view of the cup he was to drink the next day, seem to be intercessory; especially the last of the three prayers which he there made, when being in an agony, he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground: when he did not pray that the cup might pass from him, as he had done before, but that God’s will might be done. (Compare Luke 22:44. With Mat. 26:42). That prayer, as the apostle teaches us, Heb. 5:6, 7, was a prayer that he put up as our High Priest; and therefore must be a prayer of intercession for us, a prayer offered up with his blood which he sweat in his agony; as prayers were wont to be offered up with the blood of the sacrifices in the temple. His prayer at that time, Thy will be done, was not only an expression of submission, but had the form of a petition, as it is in the Lord’s prayer. He prayed that God’s will might be done in his being enabled to do the will of God, persevering in obedience unto death; and in the success of his sufferings; which might in an eminent manner be called the will of God, as it is in Psa. 40:7, 8, “Then said I, Lo, I come, I delight to do thy will, O my God.”
Ministers should follow the example of Christ in his diligence and laboriousness in his work. “He went about doing good, and healing all that were oppressed of the devil.” Acts 10:38. So abundant was he in labors, that oftentimes he scarcely allowed himself time to eat or drink; insomuch that his friends sometimes went out to lay hold of him, saying, “He is beside himself.” Mark 3:20, 21. That three years and a half of his public ministry was so filled with action and labor, that one of his disciples that constantly attended him, and was an eyewitness of his activity, tells us that if all that he did should be written, the world would not contain the books.
Ministers should follow the example of Christ, in his readiness not only to labor, but suffer, for the salvation of souls, to spend and be spent for them. In this respect the apostle Paul imitated his Lord and Master. Phil. 2:17, “Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.” Col. 1:24, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body’s sake, which is the church.” 2 Cor. 12:15, “And I will very gladly spend and be spent for you.” Christ, in his prayers, labors, and sufferings for the souls of men, is represented as travailing in birth with them. Isa. 53:11, “He shall see of the travail of his soul.” In like manner should ministers travail for the conversion and salvation of their hearers. They should imitate the faithfulness of Christ in his ministry, in speaking whatsoever God had commanded him, and declaring the whole counsel of God. They should imitate him the manner of his preaching; who taught not as the scribes, but with authority, boldly, zealously, and fervently; insisting chiefly on the most important things in religion, being much in warning men of the danger of damnation, setting forth the greatness of the future misery of the ungodly; insisting not only on the outward, but also the inward and spiritual, duties of religion. Being much in declaring the great provocation and danger of spiritual pride, and a self-righteous disposition; yet much insisting on the necessity and importance of inherent holiness, and the practice of piety. Behaving himself with admirable wisdom in all that he said and did in his ministry, amidst the many difficulties, enemies, and temptations he was surrounded with, wonderfully adapting his discourses to persons, seasons, and occasions. Isa. 50:4, “The Lord hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.
Ministers should follow their Master in his zeal, so wonderfully mixed and tempered with gentleness and condescension in his dealing with souls, preaching the gospel to the poor, and taking a gracious notice from time to time of little children. And they should imitate their Lord in his following the work of ministry, not from mercenary views, or for the sake of worldly advantages, but for God’s glory, and men’s salvation. And in having his heart engaged in his work; it being his great delight, and his meat, to do the will of his Father, and finish his work, John 4:34, and having his heart set on the success of his great undertaking in the salvation of souls; this being the joy that was set before him, for which he run his race, endured the cross, and despised the shame. His delight in the prospect of the eternal salvation of souls more than countervailing the dread he had of his extreme sufferings. Many waters could not quench his love, neither could the floods drown it, for his love was stronger than death; yea, than the mighty pains and torments of such a death.
I now proceed to the
II. Thing proposed in the handling of this subject, which was to give some reasons why ministers of the gospel should follow the example of their great Lord and Master, Jesus Christ.
First, they should follow his example, because he is their Lord and Master. Christ, as he is a divine person, is the Lord of heaven and earth, and so one of infinite dignity, to whom our supreme respect is due. And on that account he is infinitely worthy that we should regard, not only his precepts but example. The infinite honorableness of his person recommends his virtues, and a conformity to them as our greatest dignity and honor.
Christ is more especially the Lord of Christians; who are therefore under special obligations to follow him. He is their shepherd; and surely the flock should follow their shepherd. He is the captain of their salvation; and it becomes soldiers to follow their captain and leader. He is their head, not only their head of rule and authority, but their head of influence and communication, their vital head. And Christians are members of his body; but members, as partakers of the life and spirit of the head, are conformed to the head.
But Christ is still in a more peculiar manner the Lord and Master of ministers of the gospel, as they are not only members of his church, but the officers of his kingdom, and the dignified servants of his family. It is the manner of a people to imitate their prince, but especially the ministers of his kingdom, and officers of his household. It is the duty of the whole army to follow their general, but especially of those officers that have a commission under him.
Second, ministers of the gospel are in some respects called and devoted to the same work and business that Christ himself was appointed to. Ministers are not men’s mediators; for there is but one Mediator between God and man, the man Christ Jesus. They are not our priests to make atonement and work out righteousness for us. For Christ by one offering has perfected for ever them that are sanctified. They are not lords over God’s heritage; for one is their Master, even Christ. But yet ministers of the gospel, as Christ’s servants and officers under him, are appointed to promote the designs of that great work of Christ, the work of salvation. It is the work that ministers are devoted to; and therefore they are represented as coworkers with Christ. 2 Cor. 6:1, “We then as workers together with him, beseech you also that ye receive not the grace of God in vain.” Christ is the Savior of the souls of men. Ministers, also, are spoken of in Scripture as saving men’s souls. 1 Tim. 4:16, “In doing this, thou shalt both save thyself and them that hear thee.” Rom. 11:14, “ If by any means I may provoke to emulation them which are my flesh, and might save some of them.” 1 Cor. 9:22, “That I might by all means save some. And whereas it is said, Oba. 21, “Saviors shall come upon mount Zion;” ministers of the gospel are supposed to be there intended.
The work of ministers is in many respects like the work that Christ himself was appointed to, as the Savior of men; and especially the same with the work which Christ does in his prophetical office; only with this difference, that ministers are to speak and act wholly under Christ, as taught of him, as holding forth his word, and by light and strength communicated from him. Christ himself, after his baptism, followed the work of the ministry. He was a minister of the true sanctuary (Heb. 8:2), he spake and acted as his Father’s minister; was a minister of the gospel, and as such preached and administered sacraments.
Pastors of churches are ministers of the same gospel. But in their ministry, they act as the ministers of Christ. Jesus Christ is the great Bishop of souls. Ministers are also bishops under him. Christ came into the world that he might be the light of the world. Ministers are set to be lights unto the churches, and are also set to be the light of the world, Mat. 5:14. Christ is the bright and morning star. Ministers are stars in the Christ’s hand. Christ is the messenger of the covenant. Ministers are called messengers of the Lord of hosts. Christ is his people’s shepherd, the good shepherd, the great shepherd of his sheep. Ministers are also frequently called shepherds and are directed to feed the flock of Christ, which he purchased with his own blood.
Seeing therefore it is thus, that the work that ministers are called and devoted to, is no other than the work of Christ, or the work that Christ does, certainly they ought to do his work; which they do not do unless they imitate him, and do as he does, or as he hath set them an example.
Third, the example of Christ is most worthy of ministers’ imitation. His example was perfect, without error, blemish, or defect; and therefore worthy to be made our rule, and to be regarded and followed without exception, limitation, or reserve; unless in those things which he did that were proper to his peculiar office. Christ’s virtue was not only perfect, but was exercised in those circumstances, and under those trials, that rendered his virtuous acts vastly the most amiable of any that ever appeared in any creature whether man or angel. If we consider the perfection of the virtue that Christ exercised, his virtue did exceed that of the most eminent saints, more than the purest gold exceeds the meanest and foulest ore. And if we consider the manner of its exercise, and the trials under which it was exercised, and the blessed fruits it has brought forth, so his virtue exceeds that of all other perfectly innocent creatures, and even of the brightest angel, as the sun in its glory exceeds the stars.
And this example was set us in our own nature, and so is especially fitted for our imitation. There was in the man Christ Jesus, who was one of us, and dwelt among us, such exercises of virtue as became our state and circumstances in the world, as those who dwell in frail flesh and blood, and as members of human society, and dwellers in such a world of sorrow and death.
And then these amiable exercises of virtue in Christ were exhibited chiefly in the things which he did in that work wherein ministers are called to act as coworkers with him. The bright and glorious example of Christ that is set before us is chiefly in what he did during the three years and a half of his public ministry; and in the devotion, heavenly-mindedness, humility patience, meekness, forgiveness, self-denial, and charity, which he exercised in the labors and sufferings he went through for the good of the souls of men. And therefore is especially set for the imitation of those who are set apart that they may make it the whole business of their lives to seek the same good of souls.
Fourth, ministers should follow that example of Christ which has been spoken of, because if they are fit for ministers, and are such as have any right to take that work upon themselves, Christ has set them this example in what he has done for their souls. “I have given you an example (says Christ in the text) that you should do as I have done to you.” Ministers should be animated in this work by a great love to the souls of men, and should be ready to spend and be spent for them; for Christ loved them, and gave himself for them. He loved them with a love stronger than death. They should have compassion to men under their spiritual miseries, as Christ had pity on them. They should be much in prayer for the people of their flock, considering how Christ prayed and agonized for them, in tears of blood. They should travail in birth with the souls that are committed to their care, seeing their own salvation is the fruit of the travail of Christ’s soul. They should exercise a meek and condescending spirit to the mean and weak and poor, and should as it were wash the feet of Christ’s disciples; considering how Christ condescended to them, when they were wretched, and miserable, and poor, and blind, and naked, and abased himself to wash their feet.
The chief trials of Christ’s virtue, and so their most bright and eminent exercises, were in the abasement, labor, and suffering that he was the subject of for our salvation. Which certainly may well endear those virtues to us, and greatly engage us to imitate that example. So the things whereof this example consists, were things by which we have infinite benefit, without which we should have been unspeakably miserable for ever and ever, and by virtue of which we have the glorious privilege of the children of God, and have a full title to the crown of exceeding glory, and pleasures for evermore, at God’s right hand.
III. I now proceed, as was proposed, in the third place, to apply what has been said to myself, and others that are employed in this sacred work of the gospel ministry, and to such as are about to undertake it, or are candidates for it; and particularly to him that is now to be solemnly set apart to this work in this place.
We are those to whom these things especially belong. We may hear Christ saying to us this day, “I have given you an example, that ye should do as I have done.” For the words of Christ in the text were not only spoken to the twelve, but are also spoken unto us. We have now had represented to us, though in a very imperfect manner, the example that Christ has set, and what reasons there are that we, above all others, should imitate it.
It is not only our great duty, but will be our greatest honor, to imitate Christ, and do the work that he has done, and so act as coworkers with him.
There are two kinds of persons that are given to Christ, and appointed and devoted of God to be his servants, to be employed with Christ, and under him, in his great work of the salvation of the souls of men; and they are angels and ministers. The angels are all of them, even the most exalted of them, subjected of God the Father to our Redeemer, and given to him as his servants, to be subservient to the great designs of his saving and glorifying his elect. Heb. 1:14, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” And doubtless they were created for this very end; God made them for his Son, to be subservient to him in this great work; which seems to be the chief design of all God’s works. And the employment of ministers of the gospel in this respect, is like that of the glorious angels. The principalities and powers in heavenly places, esteem it not any debasement, but their great honor, to be employed as Christ’s ministers in this work. For therein they are employed as the ministers of God, in the greatest and most honorable of all God’s works; that work of God wherein his glory is chiefly displayed, and which his heart was chiefly upon from eternity. It is the honor of the Son of God himself, that he is appointed to this work. It was because God the Father infinitely loved his Son, and delighted to put honor upon him, that he appointed him to be the author of that glorious work of the salvation of men. And when we consider the greatness, importance, and excellency of it, we have reason to be astonished at the condescension of God, that he would ever improve mere creatures as coworkers and ministers of Christ in this affair; for who is sufficient for these things? 2 Cor. 2:6, “Which is fit, or worthy? Who is equal to a work of such dignity, and vast importance?” Especially have we reason to wonder that God will employ, not only holy and glorious angels, but feeble, frail, sinful worms of the dust in this work, who need redemption themselves. And yet the honor that is put upon faithful ministers is, in some respects, greater than that of the angels. They seem to be that kind of servants that are the most dignified of the two. For Christ makes his angels to be ministering spirits unto them, unto the faithful ministers. And the angels are their angels: as faithful ministers of the gospel are not only ministers to the church, but dignified members of the church, that spouse of the King of glory, on whom the most glorious angels, the highest ministers in the court of heaven, are appointed to attend. And then Christ seems especially to delight to carry on his work of the salvation of souls, through the ministrations of men, who have that nature that Christ is united to, and that are of those sons of men with whom he had his delight before the world was made. So it is by the ministration of men, that the Scriptures are given. They were the penmen of the Holy Bible; and by them the gospel is preached to the world. By them ordinances are administered, and, through their ministrations, especially, souls are converted. When Christ himself was employed in the work of the ministry, in the time of his humiliation, but few, comparatively, were brought home to him, immediately by his ministrations. It pleased Christ to reserve this honor for his disciples and ministers, after his ascension, to whom he promised that they should, in this respect, do greater works than he, John 14:12. And accordingly it was by their preaching that the Gentile world was converted, and Satan’s kingdom overthrown. Thus God delights “to perfect praise out of the mouths of babes and suckling, that he may still the enemy and the avenger.”
It will be our great honor that we are called to this work of Christ, if therein we follow him. For therein we shall be like the Son of God. But if we are unfaithful in this office, and do not imitate our Master, our offense will be heinous in proportion to the dignity of our office, and our final and everlasting disgrace and ignominy proportionably great. And we, who in honor are exalted up to heaven, shall be cast down proportionably low in hell.
Let us further consider, that our following the example of Christ in the work of the ministry, is the way to enjoy the sensible joyful presence of Christ with us. The disciples had the comfort of Christ’s presence and conversation by following him, and going where he went. When we cease to follow him, he will go fro us, and we shall soon lose sight of him.
Our being conformed to Christ’s example, will also be the way for us to be conformed to him, and partake with him in his privileges. It is the way for us to have his joy fulfilled in us. Christ, in doing the work to which the Father appointed him, obtained a glorious victory over his enemies, and having spoiled principalities and powers, triumphed over them. If we imitate his example, it will be the way for us in like manner to conquer the principalities and powers, yea, to be much more than conquerors. It will be the way for us always to triumph in Jesus Christ. It will be the way for us to obtain success in our ministry, and actually to be made the happy instruments of the eternal salvation of souls. Christ has not only told us, but shown us, the way to success in our business, and the way to victory over all that oppose us in it. And our imitating Christ in our ministry, will be the way for us to be partakers with him in his glory; the way for us in like manner to be approved, and openly honored and rewarded by God; the way to be brought to sit with Christ on his throne, as he is set down with the Father on his throne. And as Christ is now exalted to shine as the bright luminary and glory of heaven, so our following his example will be the way for us to be exalted, to shine with him, “as the stars for ever and ever,” Dan. 12:3. And as Christ in heaven rejoices in his success, and will receive his church, presented to him without spot, as his everlasting crown; so our imitating Christ in our work, will be the way to partake with Christ in this joy, and have the souls whose salvation we are the instruments of, to be our crown of rejoicing for ever. Thus Christ and we shall rejoice together in that world of glory and joy where there is no more labor or sorrow. And we must enter into that joy and glory, in the way of following Christ in our work. There is no other way for ministers to enter there.
And that we may thus follow Christ’s example, and be partakers with him in his glory, we had need to be much in prayer for his Spirit. Christ himself, though the eternal Son of God, obtained the Holy Spirit for himself in a way of prayer. Luke 3:21, 22, “Jesus being baptized, and praying, the heaven was opened, and the Holy Ghost descended like a dove upon him.” If we have the Spirit of Christ dwelling in us, we shall have Christ himself thereby living in us, and then we shall undoubtedly live like him. If that fountain of light dwells richly in us, we shall shine like him, and so shall be burning and shining lights.
That we may be and behave like Christ, we should earnestly seek much acquaintance with him, and much love to him, and be much in secret converse with him. It is natural, and as it were necessary, for us to imitate those whom we are much acquainted and conversant with, and have a strong affection for.
And in order to our imitating Christ in the work of the ministry, in any tolerable degree, we had need not to have our hearts overcharged, and time filled up with worldly affections, cares, and pursuits. The duties of a minister that have been recommended, are absolutely inconsistent with a mind much taken up with worldly profit, glory, amusements, and entertainments.
And another thing that is of very great importance, in order to our doing the work that Christ did, is that we take heed that the religion we promote, be that same religion that Christ taught and promoted, and not any of its counterfeits and delusive appearances, or anything substituted by the subtle devices of Satan, or vain imaginations of men, in lieu of it. If we are zealous and very diligent to promote religion, but do not take good care to distinguish true from false religion, we shall be in danger of doing much more hurt than good with all our zeal and activity.
I come now to the
IV. And last thing at first proposed, viz. to show what improvement should be made of what has been said, by the people of this church and congregation, who are now about solemnly to commit their souls to the charge of him whom they have chosen to be their pastor, and who is now about to be set apart to that office.
And YOU, MY BRETHREN, as all of you have immortal souls to save, if you have considered the things that have been spoken, cannot but be sensible, that it not only greatly concerns your elect pastor to take heed how he behaves himself in his great work, wherein he is to act as a coworker with Christ for your salvation; but that it infinitely concerns you how you receive him, and behave towards him. Seeing that it is for your eternal salvation that he is appointed to watch and labor; and seeing his business is to do the work of Christ for you, it is natural and easy to infer, that your reception and entertainment of him should in some respect imitate the church’s reception of Jesus Christ. Gal. 4:14, “My temptation which was in my flesh, ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.” Christ, in the text, commands those whom he sends to follow his example, and then in the 20th verse following, he directs those to whom he sends them, how to treat them. “Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.” Seeing the work of your minister is in some respects the same with the work of Christ, and he is to be appointed and devoted to do this work for your souls in particular, surely you should esteem him very highly in love for his work’s sake and do all that is in your power to help him, and put him under the best advantages to imitate his great Master in this work, to give himself wholly to his work, as Christ did during the time of his ministry, and to be successful in his work. And as it was observed before, that it is impossible that ministers should in any tolerable degree imitate the example of Christ in their work, if their minds are overcharged with worldly cares and concerns, you ought so to provide for him and support him, that he shall have no need to entangle himself with these things; otherwise you will not only bring a great temptation upon him, which will vastly tend to hinder him in the work of Christ among you, but will, for the sake of sparing a little of your worldly substance to yourselves, foolishly and miserably starve your own souls and the souls of your children, and will but cheat yourselves. For you will not be in the way to prosper either in your spiritual or temporal concerns. The way to have your houses filled with plenty, is to “honor the Lord with your substance, and with the first-fruits of all your increase.” Pro. 3:9.
And as it is your duty and interest well to support your minister, so it concerns you to pray earnestly for him, and each one to do what in him lies in all respects to encourage and help him, and strengthen his hands, by attending diligently to his ministry, receiving the truth in love, treating him with the honor due to a messenger of Christ, carefully avoiding all contention with him, and one with another. And take heed in particular, that you do not forsake him to follow those, who under pretense of extraordinary purity, are doubtless doing the devil’s work, in separating themselves, and endeavoring to draw off others from the ministers and churches in the land in general.
If you think I have spoken something freely to you, I hope it will be considered, that this is probably the last time you will ever hear me speak from the pulpit, and that I shall never see you again, till we see one another in the invisible and eternal world, where these things will open to us all in their just importance.
And now nothing is left but to express my sincerest wishes and prayers, that the God of all grace would be with you and your elect pastor, and that he would give you in him a great and long-lasting blessing, that you may enjoy much of the presence of Christ with you in him. That in him may be made up the great loss you sustained by the death of your former faithful and eminent pastor, whose praise was in all the churches. And that you may receive him as you ought to receive a faithful minister of Jesus Christ, and may be a great comfort to him, and may receive great spiritual and eternal benefit by his means And that you may be each other’s crown of rejoicing in the day of the Lord Jesus.
Preached at Portsmouth, at the ordination of the Rev. Mr. Job Strong, June 28, 1749.
John 13:15, 16
For I have given you an example, that he should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord, neither he that is sent greater than he that sent him.
WE have in the context an account of one of the many very remarkable things that passed that night wherein Christ was betrayed (which was on many accounts the most remarkable night that ever was), viz. Christ’s washing his disciples’ feet; which action, as it was exceeding wonderful in itself, so it manifestly was symbolical, and represented something else far more important and more wonderful, even that greatest and most wonderful of all things that ever came to pass, which was accomplished the next day in his last sufferings. There were three symbolical representations given of that great event this evening; one in the passover, which Christ now partook of with his disciples; another in this remarkable action of his washing his disciples’ feet. Washing the feet of guests was the office of servants, and one of their meanest offices. And therefore was fitly chosen by our Savior to represent that great abasement which he was to be the subject of in the form of a servant, in becoming obedient unto death, even that ignominious and accursed death of the cross, that he might cleanse the souls of his disciples from their guilt and spiritual pollution.
This spiritual washing and cleansing of believers was the end for which Christ so abased himself for them. Tit. 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people.” Eph. 5:25, 26, “Christ loved the church, and gave himself for it, that he might sanctify and cleanse it with the washing of water.” That Christ’s washing his disciples’ feet signified this spiritual washing of the soul, is manifest by his own words in the 8th verse of the context, “Peter saith unto him, Thou shalt never wash my feet. Jesus answered him. If I wash thee now, thou has no part with me.” Christ, in being obedient unto death, even the death of the cross, not only did the part of a servant unto God, but in some respects also of a servant unto us. And this is not the only place where his so abasing himself for our sakes is compared to the doing of the part of a servant to guests. We have the like representation made in Luke 22:27, “For whether is greater, he that sitteth at meat, or he that serveth? Is not he that sitteth at meat? But I am among you as he that serveth.” And wherein Christ was among the disciples as he that did serve, is explained in Mat. 20:28. Namely, in his giving his life a ransom for them.
When Christ had finished washing his disciples’ feet, he solemnly requires their attention to what he had done, and commands them to follow his example therein. Verses 12-17, “So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done unto you? Ye call me Master and Lord, and ye say well, for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another’s feet: for I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his Lord, neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them.”
When our Savior calls on his disciples to imitate the example he had given them in what he had done, we are to understand him, not merely by the example he gave in the emblematical action, in washing his disciples’ feet, in itself considered, but more especially, of that much greater act of his that was signified by it, in abasing himself so low, and suffering so much, for the spiritual cleansing and salvation of his people.
This is what is chiefly insisted on as the great example Christ has given us to follow. So it is once and again afterward, in the discourse Christ had with his disciples, this same night, verse 34 of the chapter wherein is the text, “A new commandment I give unto you, that ye love one another; as I have loved you, that ye also love one another.” John 15:12, 13, “This is my commandment, that ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” And so in 1 John 3:16, “Hereby perceive we the love of God, because he laid down his life for us; and we ought to lay down our lives for the brethren.
Christ, in the words of the text, does not only intend to recommend this example of his to the disciples as Christians, or some of his professing people, but especially as his ministers. This is evident by those words he uses to enforce this counsel. “Neither he that is sent, is greater than he that sent him.” In which words he manifestly has respect to that great errand on which he had sent them, when he bid them go and preach the gospel to the lost sheep of the house of Israel; Mat. 10:5, 6. And on which they were to be sent after his resurrection, when he said to them, “Go ye into all the world, and preach the gospel to every creature.” The same errand that Christ has respect to John 20:21, “As my Father hath sent me, even so send I you.”
And what confirms this is, that Christ elsewhere recommends to officers in his church, that are in that respect chief among his followers, the example which he set in his abasing himself to be as a servant that minister, to guests at a table, in his giving for us; Mat. 20:27, 28, “Whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” Compare Luke 22:25-28.
The work and business of ministers of the gospel is as it were that of servants, to wash and cleanse the souls of men. For this is done by the preaching of the word, which is their main business. Eph. 5:26, “That he might sanctify and cleanse it with the washing of water by the word.”
The words of the text thus considered, do undoubtedly lead us to this conclusion, and teach us this doctrine, viz.
That it is the duty of ministers of the gospel, in the work of their ministry, to follow the example of their great Lord and Master.
And this is what I would by divine assistance make the subject of my present discourse.
And I propose to handle this subject in the following method:
I. I would observe wherein ministers of the gospel ought to follow the example of Christ.
II. Give some reasons why they should follow his example.
III. I would endeavor to make a proper application of those things to myself, and others that are called to this work of the ministry.
IV. Show what improvement should be made of them by the people of this church and congregation.
I. Then, I would show wherein ministers of the gospel ought, in the work of their ministry, to follow the example of their great Lord and Master, Jesus Christ.
And here,
First, in general, ministers should follow their Lord and Master in all those excellent virtues, and in that universal and eminent holiness of life, which he set an example of in this human nature.
The ministers of Christ should be persons of the same spirit that their Lord was of: the same spirit of humility and lowliness of heart; for the servant is not greater than his Lord. They should be of the same spirit of heavenly-mindedness, and contempt of the glory, wealth, and pleasures of this world. They should be of the same spirit of devotion and fervent love to God. They should follow the example of his prayerfulness; of whom we read from time to time of his retiring from the world, away from the noise and applause of the multitudes, into mountains and solitary places, for secret prayer, and holy converse with his Father; and once of his rising up in the morning a great while before day, and going and departing into a solitary place to pray, Mark 1:35. And another time, of his going out into a mountain to pray, and continuing all night in prayer to God, Luke 6:12. Ministers should follow Christ’s example, in his strict, constant, and inflexible observance of the commands which God has given him, touching what he should do and what he should say; he spake nothing of himself, but those things which the Father had commanded him, those he spake, and always did those things that pleased him, and continued in thorough obedience in the greatest trials, and through the greatest opposition that ever there was any instance of. Ministers should be persons of the same quiet, lamb-like spirit that Christ was of, the same spirit of submission to God’s will, and patience under afflictions, and meekness towards men; of the same calmness and composure of spirit under reproaches and sufferings from the malignity of evil men; of the same spirit of forgiveness of injuries; of the same spirit of charity, of fervent love and extensive benevolence; the same disposition to pity the miserable, to weep with those that weep, to help men under their calamities of both soul and body, to hear and grant the requests of the needy, and relieve afflicted; the same spirit of condescension to the poor and mean, tenderness and gentleness toward the weak, and great and effectual love to enemies. They should also be of the same spirit of zeal, diligence, and self-denial for the glory of God, and advancement for his kingdom, and for the good of mankind; for which things’ sake Christ went though the greatest labors, and endured the most extreme sufferings.
Second, more particularly should ministers of the gospel follow the example of their great Master, in the manner in which they seek the salvation and happiness of the souls of men. They should follow his example of love to souls. Though it be impossible that they should love them to so great a degree, yet they should have the same spirit of love to them, and concern for their salvation, according to their capacity. Love to men’s souls in Christ was far above any regard he had to his temporal interest, his ease, his honor, his meat and drink. And so it should be with his ministers. They should have the same spirit of compassion to men under their spiritual calamities and miseries that he had, of whom we read, Mark 6:34, “That when he came out and saw much people, he was moved with compassion towards them, because they were as sheep not having a shepherd; and he began to teach them many things.” The word translated moved with compassion, signifies, that he was most sensibly affected, and his inmost bowels moved with pity. And again we read, Luke 19, that when Christ was riding to Jerusalem, that wicked city, but a few days before his crucifixion, and was come to the descent of the mount of Olives, where he had a fair view of the city, when he beheld it, he wept over it, on account of the misery and ruin they brought themselves into danger of by their sin. Although the sin by which especially they had made themselves thus miserable, was their vile treatment of him (for Jerusalem was a city that had been peculiarly injurious to him). And though Christ knew how cruelly he should be treated in that city before that week was past, how he there should be set at nought, and with great malignity bound, falsely accused and condemned, reviled, spit upon, scourged, and crucified; yet all does not prevent his most affectionate tears of compassion towards them. “When he was come near, he beheld the city, and wept over it, saying, If thou hadst know, even thou (thou, as wicked as thou art, and as vile as thou hast been in thy treatment of me; even thou), the things which belong unto thy peace! But now they are hid from thine eyes.” (Compare Mat. 23:37, and Luke 13:34). One would have thought he would have been more concerned for himself than Jerusalem, who had such a dreadful cup to drink, and was to suffer such extreme things by the cruelty of Jerusalem that week. But he, as it were, forgets his own sorrow and death, and weeps over the misery of his cruel enemies.
Ministers should imitate their great Master in his fervent prayers for the good of the souls of men. We find it to be Christ’s manner, whenever he undertook anything of special importance in the work of his ministry, first to retire and pour out his soul in extraordinary prayer to this Father. Thus when he was about to enter on a journey, and go a circuit throughout all Galilee, to preach in their synagogues, “he rose up a great while before day, and went out, and departed into a solitary place, and there prayed.” Mark 1:35-39. And when he was about to choose his twelve apostles, and send them out to preach the gospel, he first went out into a mountain to pray, and continued all night in prayer to God. Luke 6:12, etc. And the night before his crucifixion, wherein he offered up himself a sacrifice for the souls of men, he pours out his soul in extraordinary prayer for those he was about to die for, as we have an account in John 17. That wonderful and most affecting prayer of his, was not so much for himself as for his people. Although he knew what amazing sufferings he was to undergo the next day, yet he seems as it were to be unmindful of himself, and to have his heart all taken up with concern about his disciples; which he manifests in his spending so much time in comforting and counseling them, and praying for them with great affection, compassion, earnest care, and fatherly tenderness. And the prayers that he made in the garden of Gethsemane, under the amazing view of the cup he was to drink the next day, seem to be intercessory; especially the last of the three prayers which he there made, when being in an agony, he prayed more earnestly; and his sweat was as it were great drops of blood falling down to the ground: when he did not pray that the cup might pass from him, as he had done before, but that God’s will might be done. (Compare Luke 22:44. With Mat. 26:42). That prayer, as the apostle teaches us, Heb. 5:6, 7, was a prayer that he put up as our High Priest; and therefore must be a prayer of intercession for us, a prayer offered up with his blood which he sweat in his agony; as prayers were wont to be offered up with the blood of the sacrifices in the temple. His prayer at that time, Thy will be done, was not only an expression of submission, but had the form of a petition, as it is in the Lord’s prayer. He prayed that God’s will might be done in his being enabled to do the will of God, persevering in obedience unto death; and in the success of his sufferings; which might in an eminent manner be called the will of God, as it is in Psa. 40:7, 8, “Then said I, Lo, I come, I delight to do thy will, O my God.”
Ministers should follow the example of Christ in his diligence and laboriousness in his work. “He went about doing good, and healing all that were oppressed of the devil.” Acts 10:38. So abundant was he in labors, that oftentimes he scarcely allowed himself time to eat or drink; insomuch that his friends sometimes went out to lay hold of him, saying, “He is beside himself.” Mark 3:20, 21. That three years and a half of his public ministry was so filled with action and labor, that one of his disciples that constantly attended him, and was an eyewitness of his activity, tells us that if all that he did should be written, the world would not contain the books.
Ministers should follow the example of Christ, in his readiness not only to labor, but suffer, for the salvation of souls, to spend and be spent for them. In this respect the apostle Paul imitated his Lord and Master. Phil. 2:17, “Yea, and if I be offered upon the sacrifice and service of your faith, I joy and rejoice with you all.” Col. 1:24, “Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his body’s sake, which is the church.” 2 Cor. 12:15, “And I will very gladly spend and be spent for you.” Christ, in his prayers, labors, and sufferings for the souls of men, is represented as travailing in birth with them. Isa. 53:11, “He shall see of the travail of his soul.” In like manner should ministers travail for the conversion and salvation of their hearers. They should imitate the faithfulness of Christ in his ministry, in speaking whatsoever God had commanded him, and declaring the whole counsel of God. They should imitate him the manner of his preaching; who taught not as the scribes, but with authority, boldly, zealously, and fervently; insisting chiefly on the most important things in religion, being much in warning men of the danger of damnation, setting forth the greatness of the future misery of the ungodly; insisting not only on the outward, but also the inward and spiritual, duties of religion. Being much in declaring the great provocation and danger of spiritual pride, and a self-righteous disposition; yet much insisting on the necessity and importance of inherent holiness, and the practice of piety. Behaving himself with admirable wisdom in all that he said and did in his ministry, amidst the many difficulties, enemies, and temptations he was surrounded with, wonderfully adapting his discourses to persons, seasons, and occasions. Isa. 50:4, “The Lord hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary.
Ministers should follow their Master in his zeal, so wonderfully mixed and tempered with gentleness and condescension in his dealing with souls, preaching the gospel to the poor, and taking a gracious notice from time to time of little children. And they should imitate their Lord in his following the work of ministry, not from mercenary views, or for the sake of worldly advantages, but for God’s glory, and men’s salvation. And in having his heart engaged in his work; it being his great delight, and his meat, to do the will of his Father, and finish his work, John 4:34, and having his heart set on the success of his great undertaking in the salvation of souls; this being the joy that was set before him, for which he run his race, endured the cross, and despised the shame. His delight in the prospect of the eternal salvation of souls more than countervailing the dread he had of his extreme sufferings. Many waters could not quench his love, neither could the floods drown it, for his love was stronger than death; yea, than the mighty pains and torments of such a death.
I now proceed to the
II. Thing proposed in the handling of this subject, which was to give some reasons why ministers of the gospel should follow the example of their great Lord and Master, Jesus Christ.
First, they should follow his example, because he is their Lord and Master. Christ, as he is a divine person, is the Lord of heaven and earth, and so one of infinite dignity, to whom our supreme respect is due. And on that account he is infinitely worthy that we should regard, not only his precepts but example. The infinite honorableness of his person recommends his virtues, and a conformity to them as our greatest dignity and honor.
Christ is more especially the Lord of Christians; who are therefore under special obligations to follow him. He is their shepherd; and surely the flock should follow their shepherd. He is the captain of their salvation; and it becomes soldiers to follow their captain and leader. He is their head, not only their head of rule and authority, but their head of influence and communication, their vital head. And Christians are members of his body; but members, as partakers of the life and spirit of the head, are conformed to the head.
But Christ is still in a more peculiar manner the Lord and Master of ministers of the gospel, as they are not only members of his church, but the officers of his kingdom, and the dignified servants of his family. It is the manner of a people to imitate their prince, but especially the ministers of his kingdom, and officers of his household. It is the duty of the whole army to follow their general, but especially of those officers that have a commission under him.
Second, ministers of the gospel are in some respects called and devoted to the same work and business that Christ himself was appointed to. Ministers are not men’s mediators; for there is but one Mediator between God and man, the man Christ Jesus. They are not our priests to make atonement and work out righteousness for us. For Christ by one offering has perfected for ever them that are sanctified. They are not lords over God’s heritage; for one is their Master, even Christ. But yet ministers of the gospel, as Christ’s servants and officers under him, are appointed to promote the designs of that great work of Christ, the work of salvation. It is the work that ministers are devoted to; and therefore they are represented as coworkers with Christ. 2 Cor. 6:1, “We then as workers together with him, beseech you also that ye receive not the grace of God in vain.” Christ is the Savior of the souls of men. Ministers, also, are spoken of in Scripture as saving men’s souls. 1 Tim. 4:16, “In doing this, thou shalt both save thyself and them that hear thee.” Rom. 11:14, “ If by any means I may provoke to emulation them which are my flesh, and might save some of them.” 1 Cor. 9:22, “That I might by all means save some. And whereas it is said, Oba. 21, “Saviors shall come upon mount Zion;” ministers of the gospel are supposed to be there intended.
The work of ministers is in many respects like the work that Christ himself was appointed to, as the Savior of men; and especially the same with the work which Christ does in his prophetical office; only with this difference, that ministers are to speak and act wholly under Christ, as taught of him, as holding forth his word, and by light and strength communicated from him. Christ himself, after his baptism, followed the work of the ministry. He was a minister of the true sanctuary (Heb. 8:2), he spake and acted as his Father’s minister; was a minister of the gospel, and as such preached and administered sacraments.
Pastors of churches are ministers of the same gospel. But in their ministry, they act as the ministers of Christ. Jesus Christ is the great Bishop of souls. Ministers are also bishops under him. Christ came into the world that he might be the light of the world. Ministers are set to be lights unto the churches, and are also set to be the light of the world, Mat. 5:14. Christ is the bright and morning star. Ministers are stars in the Christ’s hand. Christ is the messenger of the covenant. Ministers are called messengers of the Lord of hosts. Christ is his people’s shepherd, the good shepherd, the great shepherd of his sheep. Ministers are also frequently called shepherds and are directed to feed the flock of Christ, which he purchased with his own blood.
Seeing therefore it is thus, that the work that ministers are called and devoted to, is no other than the work of Christ, or the work that Christ does, certainly they ought to do his work; which they do not do unless they imitate him, and do as he does, or as he hath set them an example.
Third, the example of Christ is most worthy of ministers’ imitation. His example was perfect, without error, blemish, or defect; and therefore worthy to be made our rule, and to be regarded and followed without exception, limitation, or reserve; unless in those things which he did that were proper to his peculiar office. Christ’s virtue was not only perfect, but was exercised in those circumstances, and under those trials, that rendered his virtuous acts vastly the most amiable of any that ever appeared in any creature whether man or angel. If we consider the perfection of the virtue that Christ exercised, his virtue did exceed that of the most eminent saints, more than the purest gold exceeds the meanest and foulest ore. And if we consider the manner of its exercise, and the trials under which it was exercised, and the blessed fruits it has brought forth, so his virtue exceeds that of all other perfectly innocent creatures, and even of the brightest angel, as the sun in its glory exceeds the stars.
And this example was set us in our own nature, and so is especially fitted for our imitation. There was in the man Christ Jesus, who was one of us, and dwelt among us, such exercises of virtue as became our state and circumstances in the world, as those who dwell in frail flesh and blood, and as members of human society, and dwellers in such a world of sorrow and death.
And then these amiable exercises of virtue in Christ were exhibited chiefly in the things which he did in that work wherein ministers are called to act as coworkers with him. The bright and glorious example of Christ that is set before us is chiefly in what he did during the three years and a half of his public ministry; and in the devotion, heavenly-mindedness, humility patience, meekness, forgiveness, self-denial, and charity, which he exercised in the labors and sufferings he went through for the good of the souls of men. And therefore is especially set for the imitation of those who are set apart that they may make it the whole business of their lives to seek the same good of souls.
Fourth, ministers should follow that example of Christ which has been spoken of, because if they are fit for ministers, and are such as have any right to take that work upon themselves, Christ has set them this example in what he has done for their souls. “I have given you an example (says Christ in the text) that you should do as I have done to you.” Ministers should be animated in this work by a great love to the souls of men, and should be ready to spend and be spent for them; for Christ loved them, and gave himself for them. He loved them with a love stronger than death. They should have compassion to men under their spiritual miseries, as Christ had pity on them. They should be much in prayer for the people of their flock, considering how Christ prayed and agonized for them, in tears of blood. They should travail in birth with the souls that are committed to their care, seeing their own salvation is the fruit of the travail of Christ’s soul. They should exercise a meek and condescending spirit to the mean and weak and poor, and should as it were wash the feet of Christ’s disciples; considering how Christ condescended to them, when they were wretched, and miserable, and poor, and blind, and naked, and abased himself to wash their feet.
The chief trials of Christ’s virtue, and so their most bright and eminent exercises, were in the abasement, labor, and suffering that he was the subject of for our salvation. Which certainly may well endear those virtues to us, and greatly engage us to imitate that example. So the things whereof this example consists, were things by which we have infinite benefit, without which we should have been unspeakably miserable for ever and ever, and by virtue of which we have the glorious privilege of the children of God, and have a full title to the crown of exceeding glory, and pleasures for evermore, at God’s right hand.
III. I now proceed, as was proposed, in the third place, to apply what has been said to myself, and others that are employed in this sacred work of the gospel ministry, and to such as are about to undertake it, or are candidates for it; and particularly to him that is now to be solemnly set apart to this work in this place.
We are those to whom these things especially belong. We may hear Christ saying to us this day, “I have given you an example, that ye should do as I have done.” For the words of Christ in the text were not only spoken to the twelve, but are also spoken unto us. We have now had represented to us, though in a very imperfect manner, the example that Christ has set, and what reasons there are that we, above all others, should imitate it.
It is not only our great duty, but will be our greatest honor, to imitate Christ, and do the work that he has done, and so act as coworkers with him.
There are two kinds of persons that are given to Christ, and appointed and devoted of God to be his servants, to be employed with Christ, and under him, in his great work of the salvation of the souls of men; and they are angels and ministers. The angels are all of them, even the most exalted of them, subjected of God the Father to our Redeemer, and given to him as his servants, to be subservient to the great designs of his saving and glorifying his elect. Heb. 1:14, “Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” And doubtless they were created for this very end; God made them for his Son, to be subservient to him in this great work; which seems to be the chief design of all God’s works. And the employment of ministers of the gospel in this respect, is like that of the glorious angels. The principalities and powers in heavenly places, esteem it not any debasement, but their great honor, to be employed as Christ’s ministers in this work. For therein they are employed as the ministers of God, in the greatest and most honorable of all God’s works; that work of God wherein his glory is chiefly displayed, and which his heart was chiefly upon from eternity. It is the honor of the Son of God himself, that he is appointed to this work. It was because God the Father infinitely loved his Son, and delighted to put honor upon him, that he appointed him to be the author of that glorious work of the salvation of men. And when we consider the greatness, importance, and excellency of it, we have reason to be astonished at the condescension of God, that he would ever improve mere creatures as coworkers and ministers of Christ in this affair; for who is sufficient for these things? 2 Cor. 2:6, “Which is fit, or worthy? Who is equal to a work of such dignity, and vast importance?” Especially have we reason to wonder that God will employ, not only holy and glorious angels, but feeble, frail, sinful worms of the dust in this work, who need redemption themselves. And yet the honor that is put upon faithful ministers is, in some respects, greater than that of the angels. They seem to be that kind of servants that are the most dignified of the two. For Christ makes his angels to be ministering spirits unto them, unto the faithful ministers. And the angels are their angels: as faithful ministers of the gospel are not only ministers to the church, but dignified members of the church, that spouse of the King of glory, on whom the most glorious angels, the highest ministers in the court of heaven, are appointed to attend. And then Christ seems especially to delight to carry on his work of the salvation of souls, through the ministrations of men, who have that nature that Christ is united to, and that are of those sons of men with whom he had his delight before the world was made. So it is by the ministration of men, that the Scriptures are given. They were the penmen of the Holy Bible; and by them the gospel is preached to the world. By them ordinances are administered, and, through their ministrations, especially, souls are converted. When Christ himself was employed in the work of the ministry, in the time of his humiliation, but few, comparatively, were brought home to him, immediately by his ministrations. It pleased Christ to reserve this honor for his disciples and ministers, after his ascension, to whom he promised that they should, in this respect, do greater works than he, John 14:12. And accordingly it was by their preaching that the Gentile world was converted, and Satan’s kingdom overthrown. Thus God delights “to perfect praise out of the mouths of babes and suckling, that he may still the enemy and the avenger.”
It will be our great honor that we are called to this work of Christ, if therein we follow him. For therein we shall be like the Son of God. But if we are unfaithful in this office, and do not imitate our Master, our offense will be heinous in proportion to the dignity of our office, and our final and everlasting disgrace and ignominy proportionably great. And we, who in honor are exalted up to heaven, shall be cast down proportionably low in hell.
Let us further consider, that our following the example of Christ in the work of the ministry, is the way to enjoy the sensible joyful presence of Christ with us. The disciples had the comfort of Christ’s presence and conversation by following him, and going where he went. When we cease to follow him, he will go fro us, and we shall soon lose sight of him.
Our being conformed to Christ’s example, will also be the way for us to be conformed to him, and partake with him in his privileges. It is the way for us to have his joy fulfilled in us. Christ, in doing the work to which the Father appointed him, obtained a glorious victory over his enemies, and having spoiled principalities and powers, triumphed over them. If we imitate his example, it will be the way for us in like manner to conquer the principalities and powers, yea, to be much more than conquerors. It will be the way for us always to triumph in Jesus Christ. It will be the way for us to obtain success in our ministry, and actually to be made the happy instruments of the eternal salvation of souls. Christ has not only told us, but shown us, the way to success in our business, and the way to victory over all that oppose us in it. And our imitating Christ in our ministry, will be the way for us to be partakers with him in his glory; the way for us in like manner to be approved, and openly honored and rewarded by God; the way to be brought to sit with Christ on his throne, as he is set down with the Father on his throne. And as Christ is now exalted to shine as the bright luminary and glory of heaven, so our following his example will be the way for us to be exalted, to shine with him, “as the stars for ever and ever,” Dan. 12:3. And as Christ in heaven rejoices in his success, and will receive his church, presented to him without spot, as his everlasting crown; so our imitating Christ in our work, will be the way to partake with Christ in this joy, and have the souls whose salvation we are the instruments of, to be our crown of rejoicing for ever. Thus Christ and we shall rejoice together in that world of glory and joy where there is no more labor or sorrow. And we must enter into that joy and glory, in the way of following Christ in our work. There is no other way for ministers to enter there.
And that we may thus follow Christ’s example, and be partakers with him in his glory, we had need to be much in prayer for his Spirit. Christ himself, though the eternal Son of God, obtained the Holy Spirit for himself in a way of prayer. Luke 3:21, 22, “Jesus being baptized, and praying, the heaven was opened, and the Holy Ghost descended like a dove upon him.” If we have the Spirit of Christ dwelling in us, we shall have Christ himself thereby living in us, and then we shall undoubtedly live like him. If that fountain of light dwells richly in us, we shall shine like him, and so shall be burning and shining lights.
That we may be and behave like Christ, we should earnestly seek much acquaintance with him, and much love to him, and be much in secret converse with him. It is natural, and as it were necessary, for us to imitate those whom we are much acquainted and conversant with, and have a strong affection for.
And in order to our imitating Christ in the work of the ministry, in any tolerable degree, we had need not to have our hearts overcharged, and time filled up with worldly affections, cares, and pursuits. The duties of a minister that have been recommended, are absolutely inconsistent with a mind much taken up with worldly profit, glory, amusements, and entertainments.
And another thing that is of very great importance, in order to our doing the work that Christ did, is that we take heed that the religion we promote, be that same religion that Christ taught and promoted, and not any of its counterfeits and delusive appearances, or anything substituted by the subtle devices of Satan, or vain imaginations of men, in lieu of it. If we are zealous and very diligent to promote religion, but do not take good care to distinguish true from false religion, we shall be in danger of doing much more hurt than good with all our zeal and activity.
I come now to the
IV. And last thing at first proposed, viz. to show what improvement should be made of what has been said, by the people of this church and congregation, who are now about solemnly to commit their souls to the charge of him whom they have chosen to be their pastor, and who is now about to be set apart to that office.
And YOU, MY BRETHREN, as all of you have immortal souls to save, if you have considered the things that have been spoken, cannot but be sensible, that it not only greatly concerns your elect pastor to take heed how he behaves himself in his great work, wherein he is to act as a coworker with Christ for your salvation; but that it infinitely concerns you how you receive him, and behave towards him. Seeing that it is for your eternal salvation that he is appointed to watch and labor; and seeing his business is to do the work of Christ for you, it is natural and easy to infer, that your reception and entertainment of him should in some respect imitate the church’s reception of Jesus Christ. Gal. 4:14, “My temptation which was in my flesh, ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.” Christ, in the text, commands those whom he sends to follow his example, and then in the 20th verse following, he directs those to whom he sends them, how to treat them. “Verily, verily, I say unto you, He that receiveth whomsoever I send, receiveth me; and he that receiveth me, receiveth him that sent me.” Seeing the work of your minister is in some respects the same with the work of Christ, and he is to be appointed and devoted to do this work for your souls in particular, surely you should esteem him very highly in love for his work’s sake and do all that is in your power to help him, and put him under the best advantages to imitate his great Master in this work, to give himself wholly to his work, as Christ did during the time of his ministry, and to be successful in his work. And as it was observed before, that it is impossible that ministers should in any tolerable degree imitate the example of Christ in their work, if their minds are overcharged with worldly cares and concerns, you ought so to provide for him and support him, that he shall have no need to entangle himself with these things; otherwise you will not only bring a great temptation upon him, which will vastly tend to hinder him in the work of Christ among you, but will, for the sake of sparing a little of your worldly substance to yourselves, foolishly and miserably starve your own souls and the souls of your children, and will but cheat yourselves. For you will not be in the way to prosper either in your spiritual or temporal concerns. The way to have your houses filled with plenty, is to “honor the Lord with your substance, and with the first-fruits of all your increase.” Pro. 3:9.
And as it is your duty and interest well to support your minister, so it concerns you to pray earnestly for him, and each one to do what in him lies in all respects to encourage and help him, and strengthen his hands, by attending diligently to his ministry, receiving the truth in love, treating him with the honor due to a messenger of Christ, carefully avoiding all contention with him, and one with another. And take heed in particular, that you do not forsake him to follow those, who under pretense of extraordinary purity, are doubtless doing the devil’s work, in separating themselves, and endeavoring to draw off others from the ministers and churches in the land in general.
If you think I have spoken something freely to you, I hope it will be considered, that this is probably the last time you will ever hear me speak from the pulpit, and that I shall never see you again, till we see one another in the invisible and eternal world, where these things will open to us all in their just importance.
And now nothing is left but to express my sincerest wishes and prayers, that the God of all grace would be with you and your elect pastor, and that he would give you in him a great and long-lasting blessing, that you may enjoy much of the presence of Christ with you in him. That in him may be made up the great loss you sustained by the death of your former faithful and eminent pastor, whose praise was in all the churches. And that you may receive him as you ought to receive a faithful minister of Jesus Christ, and may be a great comfort to him, and may receive great spiritual and eternal benefit by his means And that you may be each other’s crown of rejoicing in the day of the Lord Jesus.
Wednesday, 1 June 2016
Coram Deo (May 2016)
Coram Deo: Under the terms of the new covenant, the church is not to exercise the state’s calling to bear the sword against evildoers. That does not mean, however, that the church is to be silent when it comes to politics and national leadership. In a spirit of humility, the church is to preach against the sins of the state and call both leaders and citizens to repentance.
For those who want to understand Reformed theology, they can begin by striving to understand John 3:16. And for those who have studied the depths of Reformed theology, may we never become so sophisticated that we cannot boldly proclaim John 3:16. —Burk Parsons in May's Tabletalk Magazine
Coram Deo: Dr. R.C. Sproul writes in his commentary Mark, “When Jesus set out to feed His sheep, He taught them.” As the Good Shepherd, Jesus fulfills His vocation by instructing us in divine truth. All those who would shepherd His people as pastors and teachers must do the same. May our teachers feed us the solid food of God’s Word, and let us sit under only those who are committed to the truth of Scripture.
The world is filled with God's glory. You can't turn without bumping into it. —R.C. Sproul
Disciples are people who have wholeheartedly committed to follow the thinking and conduct of the Master. Such discipleship is a lifelong experience of learning the mind of Christ and following the will of Christ, submitting ourselves in full obedience to His lordship. —R.C. Sproul in May's Tabletalk Magazine
Coram Deo: Jesus is more than a model of faithfulness to God, but He is certainly not less than that. Thus, we learn from Him that when we are faced with temptation and need sustenance in life and ministry, we must turn to God in prayer. If we humble ourselves in the sight of the Lord and call on Him for help, He will surely lift us up and sustain us.
With the Father and the Holy Spirit, the Son created all things, sustains all things, and makes all things new. —ChristologyStatement.com
The truth redeems. The truth preserves. The truth makes us free. The truth makes us holy. —R.C. Sproul
Coram Deo: We cannot excuse external acts of sin by saying our heart was in the right place, for when one’s heart is in the right place, one does not sin externally. Nevertheless, we must recognize that sin and holiness are fundamentally issues of the heart. Anyone can fake holiness before other men and women, but God is never fooled. Let us pray that our hearts would continue to be cleansed so that we might walk in true holiness before the Lord.
The only one who can produce genuine repentance in your soul is God. —R.C. Sproul
Coram Deo: Hindsight, as they say, is always twenty-twenty. When we find ourselves in the place where the Lord wants us, we can often look back and see that the circuitous path it took us to get there was actually perfectly straight, that what seemed like twists and turns at the time were necessary steps along the road. When we feel as if we are wandering, we must remember that if we are trusting in God, He is actually guiding us on His straight path.
While we have the liberty to acquire, own, and enjoy material possessions as God’s good gifts, and to glorify God in our use of them, we must always remember the ultimate vanity of earthly treasures. After all, what advantage will great wealth and possessions be on the day of the Lord? —Jon Payne in Tabletalk Magazine
The Word of God brings joy to the heart. Joy is deeper and more permanent than happiness because it is dependent not on our circumstances, but on the Lord who is constant in His being, wisdom, power, holiness, justice, goodness, and truth. We are hungry for joy, which is the brightness of faith, because we live in a world that is made dark by sin and suffering. Joy is born in the heart by the Word of God that draws our eyes to Him who through Jesus Christ loves us, is with us, and is in us. —Joe Thorn in May's Tabletalk Magazine
Coram Deo: John Calvin is known for his statement that God speaks to us in “baby talk,” explaining things to us on our level so that we will know and love Him. God has not told us everything, but what He has told us is true, and our language can be used to communicate the truth to us. Human beings wrote the Bible, but they were inspired by God such that their words are His words. Thus, to obey Scripture is to obey the Lord.
Chaplains do everything a pastor does. They preach, teach, evangelize, counsel, advise, manage, visit, sympathize with, and equip the saints. However, chaplains do all this in a pluralistic setting, cooperating with many faiths to facilitate the free-exercise rights of the troops, yet without compromising. —Douglas Lee in May's Tabletalk Magazine
Coram Deo: Progressive revelation means that we who live in the new covenant era are blessed to know more about God’s plan and its outworking than those who lived under the old covenant. That does not mean, however, that we ignore the old covenant revelation, for Scripture cannot be broken (John 10:35). We need the Old Testament as much as we need the New Testament to know our Creator and how to love and obey Him.
Coram Deo: We must have the firm confidence that Scripture is the Word of God, or we will not be able to stand firm in the day of trial. Scripture may have been written thousands of years ago, but it is the very revelation of God Himself. What the Bible says, the Lord says, and that is why we must know, love, and obey the Scriptures.
This is a tremendously humbling truth. God’s love is graciously, freely bestowed, not merited by anything we can do. Boasting is excluded (Rom. 3:27). There is no occasion for human pride in the doctrine of God’s love—only sober-minded humility, deep gratitude, and the quiet reverence of a faithful, obedient heart. —John MacArthur in Tabletalk Magazine
Coram Deo: God’s inspiration of the Scriptures did not entail His taking possession of the human writers or otherwise completely overriding their personalities. Instead, He worked in and through these authors, making use of their skills, personalities, and even histories to accomplish His plan. This is how the Lord works out His will more generally as well. God uses our wills, desires, and actions to accomplish His purposes.
If the faith that we profess is a naked faith with no evidence of works, it is not saving faith. —R.C. Sproul
Coram Deo: Some people have recently used the term infallibility even though they believe the Bible does contain errors, so we need to be on guard against the possible misuse of the word. Historically, however, Christians have said Scripture is infallible because they have believed that God’s Word is incapable of erring and thus contains no errors. And because the Bible gives us ample warrant to believe this, we know we can stake our very lives on the Word of God.
A culture and its political institutions might turn against Christianity, but Christians should strive to make an impact as long as they have opportunity. It can get worse. Just ask the Christians in China or Iran. —Jonathan Leeman in Tabletalk Magazine
We may think we know just how God is going to act and just how we are going to serve Him. We may have big plans for our lives. Peter’s storyline shows us that despite our many plans and our best understandings of how things ought to work, we are completely reliant upon Jesus Christ for His plans and His work. We are dependent upon Him and His Spirit to call us as the sheep of His pasture and then to lead us for the rest of our lives—whatever that means doing, and wherever that means going. —Thomas Brewer in May's Tabletalk Magazine
Coram Deo: In the interest of “protecting” the humanity of Christ, many people want to believe that He held some incorrect views or taught some wrong things. But if Christ did teach or believe error, that denies His full deity, for God only speaks the truth. It is important to be well-grounded in our understanding of Christ so that we can rightly affirm both His full humanity and full deity. If He is not both truly man and truly God, He cannot save us from our sin.
Coram Deo: If we divorce the meaning of the biblical text from its author’s intent, the text can mean anything we want. This happened during the medieval era, when all sorts of fanciful allegorical readings were used that had little if any connection to the author’s original intent. To obey God rightly, we must know what the author He inspired meant, so learning how to interpret the Bible rightly is as important as knowing Scripture’s content.
The world represents sinful humanity and is not worthy of God’s saving love. Apart from the love of God, the world stands under God’s condemnation. But in Christ, believers experience God’s surprising, redeeming, and never-ending love. John 3:16 is not about the greatness of the world but about the greatness of God. —John Tweeddale in May's Tabletalk Magazine
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