Bible Commentaries

DISCOURSE: 1775

ELYMAS THE SORCERER STRUCK BLIND

Acts 13:9-11. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And, now, behold, the hand of the Lord is upon thee, and thou shall be blind, not seeing the sun for a season.

IN general, the duty of ministers is to “have compassion on them that are ignorant and out of the way,” and to “instruct in meekness them that oppose themselves:” but there are occasions whereon it is necessary for them to “rebuke men sharply,” and with all authority. We do not indeed think that it would be proper for an uninspired minister to use exactly the language of our text, because he could not tell what measure of impiety existed in the mind of the person reproved: but, whether inspired or not inspired, it becomes every servant of God to make a firm stand against infidelity and impiety, and to declare without reserve the judgments of God against the enemies of his Gospel. St. Paul was certainly under no bad impression when he addressed Elymas; for, it is said, he was “filled with the Holy Ghost:” and under the influence of that same blessed Spirit we may speak with all boldness, and yet not violate, in any degree, the decorum or the charity which our office requires.

In the address before us, we notice,

I. The true character of the Gospel—

None of the inspired writers ever spoke in a doubting manner respecting the truth or excellence of the Gospel: convinced in their own minds, they uniformly spake with the decision that became them. St. Paul here calls the Gospel “the right ways of the Lord:” and this is indeed its proper character; for it contains the only right way,

1. Of seeking his favour—

[It offers salvation freely through the blood and righteousness of the Lord Jesus Christ — — — It requires nothing in those to whom it is offered, but an humble sense of their own guilt and misery, and an entire surrender of themselves to him, to be washed in his blood, and to be sanctified by his grace.

This is the “right way” of seeking favour with God. All the ways of man’s devising are delusory. Not only is all hope of “establishing a righteousness of our own “vain, but even the smallest attempt to blend any thing of our own with his meritorious death and sacrifice will deceive us [Note: Romans 10:3-4.] — — — Salvation must be of grace, from first to last [Note: Ephesians 2:8-9.] — — —]

2. Of glorifying his name—

[The Gospel calls us to a life of universal holiness [Note: Titus 2:11-12.]; and requires us to “live, not unto ourselves, but unto Him who died for us, and rose again [Note: Romans 14:7-9.].”

And this also is exclusively the “right way” of serving God. If we imagine that a barren unproductive faith will suffice, we shall find ourselves fatally mistaken. Nor will a partial obedience to God’s will be accepted: his law, his whole law, must be written in our hearts, and exemplified in our lives. A wilful retaining of a single lust would prove as fatal to us, as a rejection of his Gospel altogether [Note: Matthew 5:29-30.] — — —]

The attempts of Elymas to “pervert” the Gospel lead us to consider,

II. The opposition it meets with—

We are not now called to speak of persecution, but only of those arts which were used by this malignant sorcerer. We doubt not then but that he withstood the Apostles,

1. By subtle disputations—

[As a Jew, he would bring forward all the arguments he could against Christianity itself. And such opposers are still found amongst those who “name the name of Christ.” There are infidels who deride Christianity as much as the most inveterate Jew could do. But where the Gospel is admitted as true, the fundamental doctrines of it are not uncommonly assailed with all the powers of reason. The total depravity of our nature, the truth and efficacy of Christ’s atonement, the influences of the Holy Spirit, and the necessity of an entire surrender of ourselves to God, are all denied; and a religion little better than heathen morality is substituted in the place of that which Christ has revealed. He must be a stranger indeed in our Jerusalem, who does not know how fiercely even the first principle of the Gospel, the doctrine of salvation by faith in Christ, is decried — — — The sons of Jannes and Jambres, and of Alexander the coppersmith, are as subtle and malignant as their fathers were [Note: 2 Timothy 3:8; 2 Timothy 4:14-15.] — — —]

2. By base calumnies—

[We can have no doubt but that Elymas would endeavour to discredit the testimony of Paul and Barnabas by evil insinuations against their character and designs; nor would he fail to load their doctrine also with all the reproaches which Jewish malignity could suggest. And are not these weapons still used against the Gospel? Are not the preachers of it represented as “the troublers of Israel,” as “deceivers,” as “turning the world upside down?” Are they not often spoken of as crafty men, who in their hearts are adverse to the civil and ecclesiastical establishments of the land wherein they dwell? Is not their doctrine traduced precisely as in the days of old? St. Paul’s complaint was, “We be slanderously reported, and some affirm that we say, Let us do evil that good may come:” and for the same complaint there is abundant occasion, wherever the Gospel is faithfully preached: nor can any better answer be made to our accusers than Paul himself made, namely, that “their damnation is just [Note: Romans 3:8.].” Indeed it is not possible for any one to embrace the truth in sincerity, without becoming an object for the envenomed shafts of slander: and it is worthy of observation, that, as this treatment is experienced by those universally who preach or profess the Gospel, so it is experienced by them exclusively: a man may preach or profess what else he will, and yet be at peace with the world: but the moment he becomes a decided follower of Christ, a warfare is commenced against him, even by his nearest relatives; yea “his greatest foes are generally those of his own household.”]

In the Apostle’s answer, however, we observe,

III. The evil and danger of opposing it—

The evil of it is marked in the terms which the Apostle used—

[We will grant that there was in Elymas a peculiar malignity of character, which justified the severity of St. Paul’s address; and that the same severity would not be just, if used against many who oppose the Gospel: but still, in proportion as our character or conduct resembles that of Elymas, the terms in which he was addressed may be applied to us.

It is a fact, that the greater part of those who raise up opposition to the Gospel, are men of a subtle and mischievous disposition: and it is equally true that they act under the immediate influence of Satan [Note: Ephesians 2:2.]. Now the great employment of Satan is to blind men’s eyes, so that they may not see the Gospel; precisely as the great office of the Holy Spirit is, to open men’s eyes, that they may behold it [Note: 2 Corinthians 4:4; 2 Corinthians 4:6.]: and, consequently, in doing Satan’s work, they approve themselves his children [Note: John 8:44.]. And are they not in this enemies of all righteousness? Where is there any true righteousness to be found, but among those who embrace the Gospel Look at the life of Christ and his Apostles, and see, if any thing like it ever was produced under the influence of false religion? It is a curious fact, that they who are most adverse to the principles of the Gospel, are always complaining that its friends are too strict, and too precise, and “righteous over-much;” and thus they shew themselves enemies no less to the holiness of the Gospel, than to its free and full salvation.

How great then must be the evil of a conduct which entails on men such epithets as these!]

The danger of it is marked In the judgment he denounced—

[God smote this malicious adversary with blindness, agreeably to the declaration of St. Paul: and this blindness was an awful emblem of the blindness of his soul. We do not indeed expect that the enemies of the Gospel shall now receive such open demonstrations of God’s displeasure; (though we are far from thinking that such judgments are never executed:) but we are sure that spiritual blindness is the common fruit of hostility to the Gospel; and that they who labour to blind others, can expect nothing but to be blinded themselves [Note: Isaiah 6:9-10. with Mark 4:11-12.]. The blindness of Elymas was inflicted only “for a season,” that he might repent, and “recover himself out of the snare of the devil, by whom he was led captive at his will:” and in like manner there is yet space given for repentance, even to the most inveterate opposers of the Gospel: but if they do not speedily acknowledge their guilt, they have reason to fear that ere long they will be given over to final impenitence, and their present blindness be succeeded by “the blackness of darkness for ever [Note: Isaiah 28:22 and Jude, ver. 11, 13.].”]

Address—

1. Those who are inquiring after truth—

[Of Sergius Paulus it is said, “He was a prudent man;” and “he called for Barnabas and Saul, and desired to hear the word of God.” Moreover, when he had heard it, he disregarded all the attempts of Elymas to pervert it, and himself became an avowed disciple of Christ. This was a conduct worthy of him, and worthy to be pursued by every wise and “prudent” man. We earnestly recommend it then to all to follow his example. Be diligent in inquiring, and avail yourselves of every opportunity of gaining instruction in the religion of Christ — — — Be candid in judging, and do not suffer yourselves to be prejudiced by the scoffs or calumnies of the unbelieving world — — — Be firm also in acting: do not be afraid of following the convictions of your own conscience; or think, that your being in a place of great power and authority will be any excuse for not obeying its voice: it is rather a reason why you should be the more bold for the Lord, because you may influence so many more by your example. Had this Roman governor put off his convictions, like Felix, he would probably have been left to perish in his sins: but now he enjoys, in all its richness, the truth he embraced. Know then, that ye likewise will soon receive the final recompence of your conduct; in happiness, if faithful to your convictions; but in misery inexpressible, if you dissemble with God.]

2. Those who are opposing it—

[Greatly is it to be regretted that the Gospel has still its adversaries, and that persons in authority are peculiarly beset with them. Satan knows how extensive is the influence of the great: and therefore he sends forth his emissaries to encompass them around, and to prejudice their minds against the faith of Christ. But be it known to all, that Christ will triumph at last, and that “his enemies ere long shall surely become his footstool.” By some it may be thought a light matter to dispute against the Gospel, and to obstruct its influence on the minds of men: but our Lord has told us, that “it were better for us that a millstone should be put round our necks, and that we should be cast into the midst of the sea, than that we should offend one of his little ones.” Let those then who will not embrace the Gospel, beware how they labour to pervert the faith of others: if they must perish, they had better perish alone, than under the guilt of destroying the souls of others. But let us hope, that those who have acted thus as Satan’s instruments, will do so no more; but that rather their own eyes shall be opened, and that they will embrace the faith which they have endeavoured to destroy. If however any will persist in their impiety, let them tell us what are those ways which they call “right;” and let their principles be compared with those of the Apostle. We fear not the issue, if only this comparison be made: we have no doubt but that the Gospel alone contains the “right ways of the Lord,” and that those only who embrace and walk in them will ever enter into life.]

DISCOURSE: 1776

THE WORD OF SALVATION DELIVERED

Acts 13:26. Men and brethren, children of the stock of Abraham, and whosoever among you feareth God, to you is the word of this salvation sent.

IN tracing the steps of the Apostle Paul, I see exactly what every minister of Christ should be: he should live but for one end, To save the souls of men: and, for the attainment of that end, he should account no labour too great, no sufferings too intense. He should live for it altogether, and, if need be, die for it also. Methinks I here see a minister addressing his stated congregation. He comes to them as an ambassador from God; bringing salvation, as it were, along with him, and declaring to every one of them, “To you, and to you, is the word of this salvation sent!”

Sustaining, through grace, this blessed office, I will now, in God’s name,

I. Unfold to you the true character of the Gospel which we preach—

It is nothing more nor less than this, “The word of salvation.” This admirably describes the Gospel; of which it may be truly said,

1. It reveals salvation clearly—

[No other book under heaven can tell us how a sinner may be saved — — — But this reveals to us the plan which God the Father devised, and God the Son executed, and God the Spirit applies to the souls of men. It opens to us all the wonders of redemption, through the incarnation and death of God’s only dear Son. It sets him forth, as making an atonement for the sins of men, and as working out a righteousness wherein they may stand before God, and as imparting out of his own inexhaustible fulness whatsoever is necessary for every individual of mankind. All this it states with a clearness and precision which no man can mistake, unless Satan, the god of this word, has blinded his eyes.]

2. It offers salvation freely—

[It calls on no man to purchase salvation by any merits of his own; but offers it “freely to all, without money and without price [Note: Isaiah 55:1.].” The light of the sun is not more freely given than this, provided we be willing to accept it. We may see how free it was in its first offer to man in Paradise. Our first parents even fled from their Maker, instead of imploring mercy at his hands; and God followed them, and, without any solicitation on their part, promised them that “the seed of the woman should bruise the serpent’s head [Note: Genesis 3:15.].” Thus it is in every instance that occurs; “He is found of them who sought him not, and made known to them who inquired not after him [Note: Isaiah 65:1.].”]

3. It actually confers salvation on all who will receive the inspired declarations—

[The instant the word is received in faith, it becomes “effectual to turn you from darkness unto light, and from the power of Satan unto God.” The sins of him who receives it are “blotted out as a morning cloud,” and his soul is “made a partaker of a divine nature:” he is also admitted into the number of God’s children [Note: John 1:12.], and “his name is written in heaven.” Say, brethren, whether this be not true? Say whether some of you, at least, cannot attest it by your own blessed experience? Then you see how justly that Gospel which we preach unto you is called “The word of salvation.” There is no other word whereby any man can be saved: nor does any man truly receive this, without being saved by it. Hence, then, if you would understand it aright, and appreciate it aright, you must view it in this light, and receive it for the end for which alone it is revealed.]

Having stated the true nature of the Gospel, I now proceed to,

II. Execute the commission which we bear in relation to it—

St. Paul had a mixed audience of Jews and Gentiles. The former he addressed as “the stock of Abraham;” the latter he included under those who “fear God [Note: Compare the text with ver. 42 and with Acts 10:35.].” Now, though we have not exactly the same description of persons here, we have others who very nearly correspond with them; whom, therefore, we will distinctly address.

1. Those who, on account of their attachment to the law, may be supposed not to need the Gospel salvation—

[There doubtless are here many moral, and, in a qualified sense, religious persons, who think by their own repentance and good works to save themselves. But, beloved, the very best of you are sinners, and stand in need of mercy at the hands of God; as well as of a new nature, which God alone can create within you. “Your Father Abraham had this Gospel preached to him [Note: Galatians 3:8.]:” Moses also preached it, both in the ceremonial and moral law [Note: Hebrews 10:1. Romans 10:4. Galatians 3:24.] — — — And if the Apostle Paul, who was, “touching the righteousness of the law, blameless,” was constrained to “renounce all hope in his own righteousness, that he might be clothed in the righteousness of Christ [Note: Philippians 3:9.],” so must you do: for by the works of the law shall no flesh be justified — — — “To you, then, is the word of this salvation sent;” and if you accept it as God’s word to you, it shall prove “the power of God to the salvation of your souls.”]

2. Those who, through their alienation from God and his law, may be supposed to be beyond the reach of salvation—

[Dear brethren, there is no limit, either to the mercy of God, or to the efficacy of his Gospel. “The blood of Jesus Christ, sprinkled on the soul, cleanseth from all sin:” “nor shall any one who comes to God in his name ever be cast out” — — — Remember, then, that to you, even to every one of you, however far you may have gone from God, is “the word of salvation now sent:” nor is there one of you that shall ever perish, if only you truly and cordially embrace it.]

Behold now the effect of proclaiming this word, in the case of the Apostle Paul:

1. Some desired to hear more of it—

[They desired that “the same words might be preached to them again the next Sabbath,” and on the intervening days before it [Note: See ver. 42. The Greek.]. Let it have the same effect upon you, my brethren; and suffer no means of instruction henceforth to pass away unimproved — — —]

2. Others, on the other hand, “contradicted and blasphemed” the word [Note: ver. 45.]—

[So you must expect to find it at this day. But be not stumbled at it. If, when delivered by the Apostle Paul, and by our blessed Saviour himself, the Gospel was in many cases rejected, wonder not if it be so when delivered by us. But shall the unbelief of some make the faith of God of none effect? God forbid. “Let God be true, but every man a liar [Note: Romans 3:3-4.]” — — —]

3. Others were effectually saved by it—

[Yes, some “glorified the word of life; and, having been ordained to eternal life, believed it [Note: ver. 48.],” and were saved by it. Thus let it be glorified by you. It is worthy of all your submission, and all your trust, and all your confidence: and if you will “glorify it” by faith and obedience, it shall surely “glorify you” with everlasting life [Note: 2 Thessalonians 3:1.] — — — From this moment, therefore, let nothing divert you from it, but “continue steadfastly in the grace of God [Note: ver. 43.].”]

DISCOURSE: 1777

THE RESURRECTION OF CHRIST GLAD TIDINGS

Acts 13:32-33. We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee.

THE resurrection of Christ was the foundation whereon the whole edifice of our religion was built. To that Jesus himself directed his Disciples to look forward as the evidence of his Messiahship; and, after he had risen, he appeared to them repeatedly for the space of forty days, that they might be enabled to testify of it with the fullest assurance. A select number were chosen by him for the very purpose of bearing witness to this wonderful event: and because St. Paul had not enjoyed the same advantage as the other Apostles, he was favoured with a vision of his Lord long after his removal from the sight of all other mortals, in order that he, as well as the others, might be able to testify of it from ocular demonstration.

In the words before us he speaks of Christ’s resurrection,

I. As an accomplishment of prophecy—

The passage quoted by the Apostle is very properly applied to this subject—

[The Psalms were in the Apostle’s days arranged in the same order as they now stand. And the scope of the second Psalm is to declare the triumph of Jesus over all his enemies by means of his resurrection from the grave, and of his consequent exaltation to the right hand of God. And he might well be said to be “begotten” in the day of his resurrection, because he was then formed anew, as it were, from the earth.]

It is confirmed also by many other passages that predict the same truth—

[As it was fore-ordained by God, so it was foretold in a variety of ways. Sometimes it was exhibited in types [Note: Isaac, being put to death, as it were, by his own father, was received again from the dead in a figure, Hebrews 11:19. Jonah was raised again on the third day from the belly of a fish, Matthew 12:39-40. The living bird that was let loose after having been dipped in the blood of the bird that had been slain, represented Jesus as ascending to heaven with his own blood, Leviticus 14:51; Leviticus 14:53. with Hebrews 9:12.], and sometimes in prophecies [Note: ver. 34, 35. with Isaiah 55:3. which certainly must include the resurrection of him that was to be “the leader and commander;” and Psalms 16:10. which is so largely commented upon by St. Peter, Acts 2:25-31.]. In one Scripture, not quoted indeed in this place, but cited no less than six times in the New Testament, this marvellous event was predicted in terms so plain that none could misunderstand it, who did not obstinately shut their eyes against the truth [Note: Psalms 118:22. with Luke 20:17.].]

We must not however suppose this to be an uninteresting fact: for the Apostle further speaks of it,

II. As glad tidings to the soul—

To the disconsolate Disciples the tidings of Christ’s resurrection were doubtless exceeding joyful. But they ought to be no less so to us, since that event ascertains,

1. The virtue of his sacrifice—

[Had he not risen, his death had been in vain [Note: 1 Corinthians 15:14; 1 Corinthians 15:17-18.]. We could have had no evidence that our debt was discharged, if our Surety had not been liberated from the prison of the grave. But his resurrection clearly proved that he had satisfied the demands of law and justice, and it thereby affords us a ground of assured hope, and triumphant exultation [Note: Romans 4:25; Romans 8:34.].]

2. The sufficiency of his power—

[If he were still dead, it would be in vain to look to him for help. But, when he has raised up himself [Note: John 10:17-18.], and spoiled all the principalities and powers of hell [Note: Colossians 2:15.], and been exalted on purpose that he might be a Prince and a Saviour, to give repentance to Israel and remission of sins [Note: Acts 5:31.], what may we not expect at his hands? Surely he is declared thereby to be the Son of God with power [Note: Romans 1:4.], and to be able to save us to the uttermost [Note: Hebrews 7:25.]. Let us only seek to know him in the power of his resurrection [Note: Philippians 3:10.], and nothing shall be impossible unto us [Note: Mark 9:23.].]

3. The certainty of our own resurrection to dwell with him—

[Our resurrection depended altogether upon his: if he had not risen, neither should we have risen: but because he rose, we shall rise also. Christ is the first-fruits, which, while it sanctified, assured also, the whole harvest [Note: 1 Corinthians 15:20.]. He is our forerunner, who is gone to heaven to prepare places for us, and will come again to raise us to the possession of them [Note: Hebrews 6:20. John 14:2-3.]. We therefore may consider death and the grave as vanquished for us, and look forward to the complete triumph which we ourselves shall have over them in the last day [Note: 1 Corinthians 15:53-55.]. Because he liveth, we may he sure that we shall live also [Note: John 14:19.].]

As a further improvement of this passage, permit me to observe,

1. How deeply are we interested in the writings of the Old Testament!

[In them are promises of which we receive the accomplishment. The word of God is not of private interpretation [Note: 2 Peter 1:20.], as though it belonged only to this or that individual. Many parts doubtless had a peculiar reference to those to whom they were spoken; but none an exclusive reference. Let us then embrace the promises as spoken to ourselves [Note: Compare Joshua 1:5. with Hebrews 13:5-6.], and expect the fulfilment of them to our own souls.]

2. How thankful should we be for a preached Gospel!

[Many, when the Gospel is preached to them, are ready to exclaim, “We beseech thee, torment us not [Note: Matthew 8:29 and Luke 8:28.].” Yes, they look on faithful ministers as “the troublers of Israel [Note: 1 Kings 18:17.].” But the scope of our ministry is to “declare glad tidings,” even to proclaim a crucified, and an exalted Saviour. Let any one contemplate the foregoing subject, and see whether it do not afford matter for rejoicing — — — Let men only forsake their sins, and we have not a word to utter which will not administer to them an occasion of joy. In this light the resurrection of our Lord was viewed by the first Disciples. And are not they “our fathers, and we their children?” Yes; we are all of one family, all united to one Head [Note: Ephesians 1:10. Hebrews 12:23.], and all heirs of the same glory: and, if we only cleave to the Saviour as they did, we may confidently expect the blessings which they enjoyed, and may look forward with joy to that time, when we shall sit down with all the patriarchs and prophets in the kingdom of our God for ever [Note: Matthew 8:11. Luke 13:28].]

DISCOURSE: 1778

THE SURE MERCIES OF DAVID

Acts 13:34. As concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David.

IT is of the nature of prophecy to be dark. It was doubtless given in order to raise in men an expectation of future events; but it was not designed to declare them so fully, as to induce men to exert themselves either for the effectuating or counteracting of the things foretold. Its true use was, to shew, that God had both foreseen and fore-ordained all that should come to pass; and to convince us, that nothing can occur, but according to his determinate counsel and will. The passage cited in my text is strongly illustrative of this truth. One would not readily have imagined that so sublime a mystery as that of our Saviour’s resurrection had been contained in these words: but, now that we see them accomplished, we can have no doubt but that they were intended to predict that great event; since an inspired Apostle so explains them, and builds upon his explanation the most important of all truths, the resurrection and ascension of the Lord Jesus.

To place the text in its true light, I will consider,

I. The fact asserted—

[This was, the resurrection of the Lord Jesus; the most important of all events; since, without it, neither the incarnation nor death of Christ would have been of any avail [Note: 1 Corinthians 15:14-18.]. To this our blessed Lord continually referred, as the most convincing proof of his Messiahship [Note: John 2:19. Matthew 12:38-40; Matthew 20:19.] — — — For the more full discovery of this, he abode on earth forty days after his resurrection; “shewing, by many infallible proofs,” that he was indeed “risen, according to the Scriptures [Note: Acts 1:3.].” And to this event all his Apostles bare witness, as establishing, beyond all doubt or question, his divine mission. This was the point to be settled for the conviction of all, whether Jews or Gentiles: and this once clearly established, all the rest followed as a matter of course, that could not be questioned by any child of man [Note: Romans 1:4.].]

But let me direct your attention to,

II. The prophecy appealed to in confirmation of it—

This, we have said, was dark: but, when duly explained, it carries full conviction along with it.

To this event, beyond all doubt, the prophecy referred—

[With his people God entered into covenant, to “give them the sure mercies of David.” What these were, the Psalmist fully informs us. They were, in the first place, to establish on his throne his Promised Seed, the Messiah; and then to give to all the subjects of the Messiah’s kingdom the full blessings of salvation [Note: Cite, at full length, Psalms 89:19-36.] — — — But Messiah was to suffer [Note: Isaiah 53:1-12.] — — — How, then, could this prophecy be fulfilled? — — —]

By this event, the prophecy was fulfilled — — —

[Christ, being raised from the dead, was empowered to carry on his work; as the high-priest did, when, after offering his sacrifice, he entered into the holy of holies. Now, too, he was seated on his throne [Note: Psalms 2:6.]; and all which had been engaged in covenant both to him and to his people, was put into a train of progressive and ultimate accomplishment. Thus were the mercies, which David had long since contemplated as “sure [Note: 2 Samuel 23:5.],” rendered “sure” to Christ and to all his believing people — — — Not only was God’s word verified by this; but a pledge was given, that it should be fulfilled in every the minutest particular, to all who should rely upon it in deed and in truth.]

And now let me call your attention to,

III. The conclusion drawn—

The same train of argument had been followed both by St. Peter and St. Paul. And from it their inferences were,

1. That Christ was indeed the true Messiah—

[See the argument as stated by St. Peter on the day of Pentecost [Note: Acts 2:22-35.] — — — Then mark his conclusion drawn: “Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ [Note: Acts 2:36.].” Know ye then this, my beloved brethren: there is a Saviour, the Lord Jesus Christ: and there is no other than He. He has died for you; and his sacrifice has been accepted of the Father in your behalf. And of this you have a certain pledge, in his resurrection from the dead. I call upon you, then, to renounce every other hope; and to look unto Him, as “all your salvation and all your desire” — — —]

2. That all who believe in him shall most assuredly be saved—

[This is the conclusion, as drawn by the Apostle Paul. Having further prosecuted the line of argument which we have already noticed [Note: ver. 35–37.], he adds, “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses [Note: ver. 38, 39.].” Yes; to every one of you do I this day preach the forgiveness of sins. Who amongst you does not need it? Who amongst you can obtain remission in any other way? Who amongst you would not account the pardon of all his sins as the richest blessing that could he conferred upon him? Behold, then, I this day offer it to every one amongst you; yea, I offer it simply by faith in the Lord Jesus Christ. Under the Mosaic law there were many sins for which no sacrifice was appointed. But not so under the Christian dispensation. There is no sin, whatever, nor any accumulation of sins, which may not be washed away by the Redeemer’s blood: for “the blood of Jesus Christ,” we are told, “cleanseth from all sin [Note: 1 John 1:7.].” To every one of you, therefore, do I offer, in his name, a free and full remission, in perfect accordance with God’s covenant, ratified as it has been by the Redeemer’s blood, and confirmed as it is by his predicted resurrection and his glorious ascension.]

Behold, then, how certain are God’s promises to those who rely upon them!

[If any promise could have failed, methinks it was that which related to the exaltation of the Messiah. See him dying on the cross, and sealed up in the grave: what is now become of all God’s promised mercies? Wait but a little, and they shall be acknowledged to be sure and certain. So your case, brethren, may appear as desperate as his: yet, in the appointed hour, shall you surmount your every difficulty, and be glorified with your Messiah at the right hand of God — — —]

DISCOURSE: 1779

DANGER OF DESPISING THE GOSPEL SALVATION

Acts 13:38-41. Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you, which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you.

NO one can read the New Testament with attention, without seeing that there is one point to which all the discourses of the Apostles tend, namely, the exhibition of Christ as the Saviour of the world. In Him all the lines meet, as in their common centre. The discourses of St. Paul embraced the whole circle of divine truth; yet he justly says, that “he determined to know nothing among his converts but Jesus Christ, and him crucified.” In the chapter before us is contained his address to the Jews in a synagogue at Antioch. He begins with a subject ever gratifying to a Jewish ear, a rehearsal of the distinguished mercies vouchsafed to that nation from the time of their departure out of Egypt to the time of David, from whose seed they all acknowledged that their Messiah should spring. He then declares, that that Messiah was come, even Jesus, in whom the prophecies had been literally fulfilled, both in the peculiar manner of his death, and in his resurrection from the dead. He then comes to apply the subject to their hearts and consciences, combining all the tenderness of a brother with all the fidelity of an Apostle. In opening to you that part which we have just read, we shall notice,

I. The declaration made—

It had been said by our Lord after his resurrection, that “repentance and remission of sins should be preached in his name among all nations [Note: Luke 24:47.].” And here St. Paul, executing his commission, declares that this way of salvation was,

1. Divinely appointed—

[There is no doubt or hesitation to be seen in his mode of expressing this truth: on the contrary, he speaks with most assured confidence; “Be it known to you, brethren, that through this man is the forgiveness of sins:” Be it known, that his death was a propitiation for sin,—that by that sacrifice, Divine justice has been satisfied,—that through it God is reconciled to a guilty world,—and that he has committed to us the ministry of reconciliation, and sent us on purpose to preach to you the forgiveness of your sins in his name [Note: 2 Corinthians 5:18-19.]. These are truths of infinite importance to every child of man: and we declare them without even a shadow of doubt upon our own minds; and desire that they may be embraced by you with the fullest assurance of your minds, and the liveliest gratitude of your souls [Note: 1 Timothy 1:15.].

Beloved brethren, we announce the same glorious truths to you. Who amongst you is not a sinner before God? Who does not need such a Saviour? Who has not reason to leap for joy at having such a method of forgiveness proposed to him? Know ye then, that “to you is the word of this salvation sent [Note: ver. 26.];” and “we, as God’s ambassadors, pray you in Christ’s stead, Be ye reconciled to God [Note: 2 Corinthians 5:20.].”]

2. Universally effectual—

[There is no distinction now made between Jews and Gentiles: the word is no longer confined to one age or country; “it is gone forth unto the ends of the world.” Nor is there now any distinction of sins, as far as relates to the forgiveness of them through the blood of Christ. Under the law, there were many sins for which no sacrifice whatever could be accepted. The adulterer and the murderer, for instance, were left without any means of pardon provided for them by the law: nor was any presumptuous sin to be reckoned among those for which sacrifices were appointed [Note: Numbers 15:30. with ver. 39. of the text.]. But under the Gospel there is no exception whatever: “All manner of sin shall be forgiven unto men,” provided they repent of it, and believe in Jesus Christ for the remission of it: and, if the sin against the Holy Ghost be excepted, it is not because the blood of Christ would not cleanse from that, as well as from every other, but because the man who has committed it must have arrived at such a degree of blindness and obduracy, that he never will repent of his iniquity, nor ever look to Christ with sincerity of heart for the remission of it. We confidently declare, that sins even of a scarlet or crimson dye shall be forgiven [Note: Isaiah 1:18. Psalms 51:7.]; yea, we declare that every sin we have ever committed is actually forgiven, the very instant we truly believe in Christ: even “the little children in Christ” may glory in this, as a truth on which they may most confidently rely, that on their believing in Christ, they not only shall be, but actually, as our text expresses it, “are justified from all things [Note: Colossians 2:13. 1 John 2:12.].”]

To impress this blessed truth the more deeply on your minds, let us consider,

II. The admonition with which it is enforced—

Glorious as this salvation is, it is too generally despised—

[All the prophets prophesied respecting it with more or less clearness [Note: Acts 10:43.]: but all had reason to complain, “Who hath believed our report [Note: Isaiah 53:1.]?” In the days of the Apostles the same complaint was made [Note: Romans 10:16.]: and it may but too justly be repeated by us at this day. If this be doubted, let any man tell us, where “has the offence of the cross ceased?” Where is not the faithful exhibition of a crucified Saviour derided as enthusiasm? and in what place are not the followers of Christ gazed upon “as signs and wonders?” — — — But it is not the infidel only or the scoffer that despises Christ: for every man is guilty of despising him, who complies not with the invitations of his Gospel, and withholds from him the affections of his heart. O let us examine ourselves carefully on this head, and see whether the warning in our text may not justly be applied to us — — —]

If we be found among the number of his despisers, woe be to us—

[The Jews of old despised both the mercies and the judgments of their God: and the Prophet Habakkuk, expostulating with them, declared, that God would inflict on them such judgments by the hands of the Chaldeans, as they would not credit, however strongly his determination should be announced [Note: Habakkuk 1:5.]. St. Paul declares, that similar judgments awaited the Jews of his day; and warns them against bringing on themselves such heavy calamities [Note: St. Paul quotes the Septuagint translation, which differs a little, but not materially, from the original Hebrew.]. But what are the calamities inflicted by the Chaldeans or Romans in comparison of those which await unbelievers in the eternal world? We declare to men, that God has wrought the most stupendous work of mercy in the redemption of the world by his dear Son, and that he will consign over to everlasting misery all who reject his Gospel: but men will not believe either the one or the other of these things: they will not so believe his promises as to seek an interest in them; nor will they so believe his threatenings as to endeavour to escape them. But as the judgments denounced against the Jews in former ages have come upon them, so will the judgments denounced against us. Methinks it were sufficient to hear God so strongly assert this, as he does in many places [Note: Mark 16:16. John 3:36.]: but God condescends to appeal to us, and to make us judges in our own cause: “What shall the end be of them that obey not the Gospel of Christ?” “How shall we escape, if we neglect so great salvation?” “He that despised Moses’ law died without mercy: of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God?” Can we hear such appeals, and not see the need of attending to the admonition in the test? O let us “beware,” how we reject or slight the salvation now offered us. Let us “beware” lust we bring upon ourselves that “wrath and fiery indignation which await the adversaries” of the Lord Jesus: and what I say unto one, I say unto all, “Beware.”]

DISCOURSE: 1780

THE GENTILES RECEIVE THE GOSPEL

Acts 13:46-48. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

WHEREVER the word of God has been faithfully dispensed, it has created a diversity of sentiment amongst the hearers; some receiving it with gratitude, and others rejecting it with disdain. Even when our Lord himself preached, “some said he was a good man; whilst others said, Nay, but he deceiveth the people.” Such also was the reception which the Gospel met with when ministered by the Apostles: “The multitude was divided; and part held with the Jews, and part with the Apostles [Note: Acts 14:4.].” Our blessed Lord foretold this, and declared, that the effect of his Gospel would be, “not to bring peace on earth, but a sword;” and “to set even the nearest relatives against each other [Note: Matthew 10:34-36.].” The division occasioned by it at Antioch was exceeding great; the Jews, almost universally, “rejecting it,” whilst the Gentiles, in vast multitudes, took the liveliest interest in it; insomuch that the Apostle now for the first time made the instruction and conversion of the Gentiles the great object of his ministrations.

In the words which we have now read, we see,

I. The necessity to which he was reduced—

[The obstinacy of the Jews was attended with the most distressing consequences. They, in the first instance, disregarded the Gospel; but, “when they saw almost the whole city come together to hear it,” they set themselves against it, with the utmost violence, “contradicting” it as false, and “blaspheming” it as wicked. With such inveteracy did they put it away from them, that they pronounced sentence, as it were, against themselves [Note: This is the meaning of κρίνετεἑαντούς.], as altogether unworthy of eternal life. On this account, the Apostles, without any further delay, put into execution the commission they had received, and made a free offer to the Gentiles of the blessings which were thus despised by the Jews.

Now it is a fact which cannot be dissembled, that circumstances not very dissimilar are found, wherever a man of an apostolic spirit is called to labour: multitudes of those to whom he has been primarily and more particularly sent, not only despise his message, but, when others in the neighbourhood flock to hear his word, “are filled with envy,” and complain of the inconvenience they sustain by having their churches so crowded. They also “contradict and blaspheme” both the testimony that is borne, and the minister who bears it. Thus in effect they “put away the word of God from them,” and declare, by their conduct, that they neither value nor desire that salvation, which Christ has purchased for them. Thus, with the most earnest desire to promote the salvation of those whom he regards as his immediate charge, a minister is often constrained, by the obstinacy of those who will not hear, to be content with addressing himself to those who will; and to regard those as the most endeared objects of his attention, who are not, except by their own voluntary act, contained within the proper sphere of his commission. This is greatly to be regretted, because such despisers of the Gospel both harden themselves, and excite prejudice in others: nevertheless it is a comfort to the faithful minister to find, that, if rejected by some, there are others who hear him gladly, and know how to appreciate his labours.]

In turning to the Gentiles, he declared,

II. The authority under which he acted—

[He might have mentioned the express injunctions of his Lord [Note: Luke 24:47. Acts 1:8.]: but he knew that his word would have no weight with the Jews; and therefore he cited a passage of the Old Testament, which the Jews themselves understood as referring to the Messiah [Note: Isaiah 49:6.]. The passage he has quoted contains a promise of the Father to the Son, that he should not have the Jews only for a portion, but should be set for light and salvation to the ends of the earth.

Under this authority we now speak: and under this warrant we offer salvation to every child of man. Behold then, Christ is given for a light to the whole world; and all of you who “sit in darkness and the shadow of death” may “come to the brightness of his rising.” He is given also “for salvation” to the ends of the earth: and every one who is sensible of his lost estate, may “be saved from wrath through him” — — — He is God’s salvation; provided by him, qualified by him, upheld by him, accepted by him: and every sinner in the universe is not only authorized to trust in him, but is commanded so to do; and is assured by God himself that he shall never be ashamed of his hope — — — This we are commissioned to declare: and if ten thousand bigoted or self-righteous people should reject it with disdain, we trust that we shall never want some contrite auditors, who shall receive it with gratitude and joy.]

In the sequel, we are informed of,

III. The success he obtained—

[The self-condemned Gentiles heard these tidings with joy; and vast multitudes of them “glorified the word of the Lord,” receiving it as “a faithful saying, and worthy of all acceptation.” On some indeed the effect was only transient; but as many as were appointed to, and disposed for, eternal life, believed [Note: The precise idea contained in the word τασσῶ is that of a General marshalling his army, and assigning to every one the post he shall occupy, and the work he shall perform. Believers are thus called and appointed of God.]: they “received the word into an honest and good heart,” and “brought forth fruit unto perfection.”

This is the effect which we hope to see produced in our ministrations. Despisers we expect to meet with, but we expect to find also many in whom our word shall be the power of God unto salvation. Who then amongst you has his heart, like Lydia’s, “opened by the Lord?” Who amongst you feels the attractions of God’s love, and the constraining influences of his grace? You, we trust, will be the better for the message we deliver: you will become the followers of Christ: you will embrace him, and honour him, and “cleave unto him with full purpose of heart” — — —]

In the passage we have been considering are two opposite characters, whom it will now be proper to address:

1. Those who reject the Gospel—

[Such characters exist as much among those who call themselves Christians, as among the Jews themselves. Think then what you do: “you judge yourselves,” that is, you pass sentence on yourselves as “unworthy of everlasting life.” Your want of humility betrays your total unfitness for heaven, or even for the offer of the Gospel salvation. Your contempt of the most stupendous effort of God’s love that ever men or angels beheld, betrays the same. If you look into the Scripture, you cannot find any resemblance between yourselves and the saints of old: and, if you could go up to heaven, you would not find one of your spirit there. Are you then willing to continue in a state, wherein your whole spirit and conduct declares that you are daily ripening for destruction? O think of it whilst yet your errors may be rectified, and your iniquities forgiven.]

2. Those who are made willing to embrace it—

[Think who it is that has disposed your minds to the attainment of everlasting life: and give him the glory due unto his name. It is God alone that “hath made you to differ” from the unbelieving world; and therefore to him alone must be all the praise. Now then, if you really profess to have experienced the grace of God, we call upon you to “glorify his word:” shew that you believe it to be true: let it be seen that you love it, and trust in it, and obey it; and that you “esteem it more than your necessary food.” Attend the ministration of it as the Gentiles did, not with vain curiosity, but with the deepest reverence and most lively gratitude. Hear it as the word of God to your souls: hear it as glad tidings of great joy; and let every succeeding Sabbath bring you into a closer acquaintance with it, and a more entire conformity to its dictates. Above all things, attend to what it says of Christ; and receive him as your all-sufficient light, and your complete salvation.]