Bible Heaven/Bible Heaven.iso/online/mhcc03/v05000

Text File | 1994-03-01 | 14KB | 243 lines

05000
 #28-31 That is good for the saints which does their souls good.
 Every providence tends to the spiritual good of those that love
 God; in breaking them off from sin, bringing them nearer to God,
 weaning them from the world, and fitting them for heaven. When
 the saints act out of character, corrections will be employed to
 bring them back again. And here is the order of the causes of
 our salvation, a golden chain, one which cannot be broken. 1.
 Whom he did foreknow, he also did predestinate to be conformed
 to the image of his Son. All that God designed for glory and
 happiness as the end, he decreed to grace and holiness as the
 way. The whole human race deserved destruction; but for reasons
 not perfectly known to us, God determined to recover some by
 regeneration and the power of his grace. He predestinated, or
 before decreed, that they should be conformed to the image of
 his Son. In this life they are in part renewed, and walk in his
 steps. 2. Whom he did predestinate, them he also called. It is
 an effectual call, from self and earth to God, and Christ, and
 heaven, as our end; from sin and vanity to grace and holiness,
 as our way. This is the gospel call. The love of God, ruling in
 the hearts of those who once were enemies to him, proves that
 they have been called according to his purpose. 3. Whom he
 called, them he also justified. None are thus justified but
 those that are effectually called. Those who stand out against
 the gospel call, abide under guilt and wrath. 4. Whom he
 justified, them he also glorified. The power of corruption being
 broken in effectual calling, and the guilt of sin removed in
 justification, nothing can come between that soul and glory.
 This encourages our faith and hope; for, as for God, his way,
 his work, is perfect. The apostle speaks as one amazed, and
 swallowed up in admiration, wondering at the height and depth,
 and length and breadth, of the love of Christ, which passeth
 knowledge. The more we know of other things, the less we wonder;
 but the further we are led into gospel mysteries, the more we
 are affected by them. While God is for us, and we keep in his
 love, we may with holy boldness defy all the powers of darkness.

05004
 #32-39 All things whatever, in heaven and earth, are not so
 great a display of God's free love, as the gift of his coequal
 Son to be the atonement on the cross for the sin of man; and all
 the rest follows upon union with him, and interest in him. "All
 things", all which can be the causes or means of any real good to
 the faithful Christian. He that has prepared a crown and a
 kingdom for us, will give us what we need in the way to it. Men
 may justify themselves, though the accusations are in full force
 against them; but if God justifies, that answers all. By Christ
 we are thus secured. By the merit of his death he paid our debt.
 Yea, rather that is risen again. This is convincing evidence
 that Divine justice was satisfied. We have such a Friend at the
 right hand of God; all power is given to him. He is there,
 making intercession. Believer! does your soul say within you, Oh
 that he were mine! and oh that I were his; that I could please
 him and live to him! Then do not toss your spirit and perplex
 your thoughts in fruitless, endless doubtings, but as you are
 convinced of ungodliness, believe on Him who justifies the
 ungodly. You are condemned, yet Christ is dead and risen. Flee
 to Him as such. God having manifested his love in giving his own
 Son for us, can we think that any thing should turn aside or do
 away that love? Troubles neither cause nor show any abatement of
 his love. Whatever believers may be separated from, enough
 remains. None can take Christ from the believer: none can take
 the believer from Him; and that is enough. All other hazards
 signify nothing. Alas, poor sinners! though you abound with the
 possessions of this world, what vain things are they! Can you
 say of any of them, Who shall separate us? You may be removed
 from pleasant dwellings, and friends, and estates. You may even
 live to see and seek your parting. At last you must part, for
 you must die. Then farewell, all this world accounts most
 valuable. And what hast thou left, poor soul, who hast not
 Christ, but that which thou wouldest gladly part with, and canst
 not; the condemning guilt of all thy sins! But the soul that is
 in Christ, when other things are pulled away, cleaves to Christ,
 and these separations pain him not. Yea, when death comes, that
 breaks all other unions, even that of the soul and body, it
 carries the believer's soul into the nearest union with its
 beloved Lord Jesus, and the full enjoyment of him for ever.
05012
 * The apostle's concern that his countrymen were strangers to
 the gospel. (1-5) The promises are made good to the spiritual
 seed of Abraham. (6-13) Answers to objections against God's
 sovereign conduct, in exercising mercy and justice. (14-24) This
 sovereignty is in God's dealing both with Jews and Gentiles.
 (25-29) The falling short of the Jews is owing to their seeking
 justification, not by faith, but by the works of the law.
 (30-33)

 #1-5 Being about to discuss the rejection of the Jews and the
 calling of the Gentiles, and to show that the whole agrees with
 the sovereign electing love of God, the apostle expresses
 strongly his affection for his people. He solemnly appeals to
 Christ; and his conscience, enlightened and directed by the Holy
 Spirit, bore witness to his sincerity. He would submit to be
 treated as "accursed," to be disgraced, crucified; and even for
 a time be in the deepest horror and distress; if he could rescue
 his nation from the destruction about to come upon them for
 their obstinate unbelief. To be insensible to the eternal
 condition of our fellow-creatures, is contrary both to the love
 required by the law, and the mercy of the gospel. They had long
 been professed worshippers of Jehovah. The law, and the national
 covenant which was grounded thereon, belonged to them. The
 temple worship was typical of salvation by the Messiah, and the
 means of communion with God. All the promises concerning Christ
 and his salvation were given to them. He is not only over all,
 as Mediator, but he is God blessed for ever.

05017
 #6-13 The rejection of the Jews by the gospel dispensation, did
 not break God's promise to the patriarchs. The promises and
 threatenings shall be fulfilled. Grace does not run in the
 blood; nor are saving benefits always found with outward church
 privileges. Not only some of Abraham's seed were chosen, and
 others not, but God therein wrought according to the counsel of
 his own will. God foresaw both Esau and Jacob as born in sin, by
 nature children of wrath even as others. If left to themselves
 they would have continued in sin through life; but for wise and
 holy reasons, not made known to us, he purposed to change
 Jacob's heart, and to leave Esau to his perverseness. This
 instance of Esau and Jacob throws light upon the Divine conduct
 to the fallen race of man. The whole Scripture shows the
 difference between the professed Christian and the real
 believer. Outward privileges are bestowed on many who are not
 the children of God. There is, however, full encouragement to
 diligent use of the means of grace which God has appointed.

05025
 #14-24 Whatever God does, must be just. Wherein the holy, happy
 people of God differ from others, God's grace alone makes them
 differ. In this preventing, effectual, distinguishing grace, he
 acts as a benefactor, whose grace is his own. None have deserved
 it; so that those who are saved, must thank God only; and those
 who perish, must blame themselves only, #Hos 13:9|. God is bound
 no further than he has been pleased to bind himself by his own
 covenant and promise, which is his revealed will. And this is,
 that he will receive, and not cast out, those that come to
 Christ; but the drawing of souls in order to that coming, is an
 anticipating, distinguishing favour to whom he will. Why does he
 yet find fault? This is not an objection to be made by the
 creature against his Creator, by man against God. The truth, as
 it is in Jesus, abases man as nothing, as less than nothing, and
 advances God as sovereign Lord of all. Who art thou that art so
 foolish, so feeble, so unable to judge the Divine counsels? It
 becomes us to submit to him, not to reply against him. Would not
 men allow the infinite God the same sovereign right to manage
 the affairs of the creation, as the potter exercises in
 disposing of his clay, when of the same lump he makes one vessel
 to a more honourable, and one to a meaner use? God could do no
 wrong, however it might appear to men. God will make it appear
 that he hates sin. Also, he formed vessels filled with mercy.
 Sanctification is the preparation of the soul for glory. This is
 God's work. Sinners fit themselves for hell, but it is God who
 prepares saints for heaven; and all whom God designs for heaven
 hereafter, he fits for heaven now. Would we know who these
 vessels of mercy are? Those whom God has called; and these not
 of the Jews only, but of the Gentiles. Surely there can be no
 unrighteousness in any of these Divine dispensations. Nor in
 God's exercising long-suffering, patience, and forbearance
 towards sinners under increasing guilt, before he brings utter
 destruction upon them. The fault is in the hardened sinner
 himself. As to all who love and fear God, however such truths
 appear beyond their reason to fathom, yet they should keep
 silence before him. It is the Lord alone who made us to differ;
 we should adore his pardoning mercy and new-creating grace, and
 give diligence to make our calling and election sure.

05036
 #25-29 The rejecting of the Jews, and the taking in the
 Gentiles, were foretold in the Old Testament. It tends very much
 to the clearing of a truth, to observe how the Scripture is
 fulfilled in it. It is a wonder of Divine power and mercy that
 there are any saved: for even those left to be a seed, if God
 had dealt with them according to their sins, had perished with
 the rest. This great truth this Scripture teaches us. Even among
 the vast number of professing Christians it is to be feared that
 only a remnant will be saved.

05041
 #30-33 The Gentiles knew not their guilt and misery, therefore
 were not careful to procure a remedy. Yet they attained to
 righteousness by faith. Not by becoming proselytes to the Jewish
 religion, and submitting to the ceremonial law; but by embracing
 Christ, and believing in him, and submitting to the gospel. The
 Jews talked much of justification and holiness, and seemed very
 ambitious to be the favourites of God. They sought, but not in
 the right way, not in the humbling way, not in the appointed
 way. Not by faith, not by embracing Christ, depending upon
 Christ, and submitting to the gospel. They expected
 justification by observing the precepts and ceremonies of the
 law of Moses. The unbelieving Jews had a fair offer of
 righteousness, life, and salvation, made them upon gospel terms,
 which they did not like, and would not accept. Have we sought to
 know how we may be justified before God, seeking that blessing
 in the way here pointed out, by faith in Christ, as the Lord our
 Righteousness? Then we shall not be ashamed in that awful day,
 when all refuges of lies shall be swept away, and the Divine
 wrath shall overflow every hiding-place but that which God hath
 prepared in his own Son.
05045
 * The apostle's earnest desire for the salvation of the Jews.
 (1-4) The difference between the righteousness of the law, and
 the righteousness of faith. (5-11) The Gentiles stand on a level
 with the Jews, in justification and salvation. (12-17) The Jews
 might know this from Old Testament prophecies. (18-21)

 #1-4 The Jews built on a false foundation, and refused to come
 to Christ for free salvation by faith, and numbers in every age
 do the same in various ways. The strictness of the law showed
 men their need of salvation by grace, through faith. And the
 ceremonies shadowed forth Christ as fulfilling the
 righteousness, and bearing the curse of the law. So that even
 under the law, all who were justified before God, obtained that
 blessing by faith, whereby they were made partakers of the
 perfect righteousness of the promised Redeemer. The law is not
 destroyed, nor the intention of the Lawgiver disappointed; but
 full satisfaction being made by the death of Christ for our
 breach of the law, the end is gained. That is, Christ has
 fulfilled the whole law, therefore whoever believeth in him, is
 counted just before God, as much as though he had fulfilled the
 whole law himself. Sinners never could go on in vain fancies of
 their own righteousness, if they knew the justice of God as a
 Governor, or his righteousness as a Saviour.

05049
 #5-11 The self-condemned sinner need not perplex himself how
 this righteousness may be found. When we speak of looking upon
 Christ, and receiving, and feeding upon him, it is not Christ in
 heaven, nor Christ in the deep, that we mean; but Christ in the
 promise, Christ offered in the word. Justification by faith in
 Christ is a plain doctrine. It is brought before the mind and
 heart of every one, thus leaving him without excuse for
 unbelief. If a man confessed faith in Jesus, as the Lord and
 Saviour of lost sinners, and really believed in his heart that
 God had raised him from the dead, thus showing that he had
 accepted the atonement, he should be saved by the righteousness
 of Christ, imputed to him through faith. But no faith is
 justifying which is not powerful in sanctifying the heart, and
 regulating all its affections by the love of Christ. We must
 devote and give up to God our souls and our bodies: our souls in
 believing with the heart, and our bodies in confessing with the
 mouth. The believer shall never have cause to repent his
 confident trust in the Lord Jesus. Of such faith no sinner shall
 be ashamed before God; and he ought to glory in it before men.