Thomas
Chalmers
Lectures on Romans
Lecture LXIV
Romans 8:31
"What shall we then say to these things? If God be
for us, who can be against us ?"
THE apostle, in the utterance of
these words, evidently proceeds on the belief that God is upon his side; and it
is a belief grounded on certain things which may be found in the preceding
context: What shall we then say to these things? And surely it concerns us to
search what the things were, that we too, if possible, may realise the same
glorious confidence; and be raised to that highest vantage-ground on which a
creature can be exalted, even the vantage- ground of the Divine favour,
whereupon he stands secure amid the shock and the conflict and the hostility of
all those subordinate elements which be in the universe - and just because he
can count on the greatest Being of the universe as his friend.
In
taking a retrospect then of this epistle, with a view to ascertain the footing
upon which our apostle rests the assurance of God being for him, we shall find
that there are two distinct considerations upon which the assurance turns. The
first consideration is that of God's truth in His promise - a consideration
which lays hold on those who have faith, and which lays no hold on those who
want it. (ie those who are without it).What first then led the apostle to count
upon God as his friend, was faith in God - a faith that counted Him to be
faithful - a faith that hung direct upon the promises of God. Of this an
example was given by Abraham, and is quoted. by Paul, in the preceding
argument. The patriarch relied upon God, from the time of his very first
communication. He did not wait the experience of God's truth - he believed in
it from the outset. He did not ground his confident anticipation of the whole
promise being fulfilled, from the fulfilment of one or any part of it. He
trusted from the moment of its utterance. He reckoned upon God's friendship, so
soon as God had made any overture to him at all. He believed, ere he set out
from his native country; and prior to all the subsequent tokens that he
obtained of God's faithfulness, in the course of his journeying over distant
lands. He believed in Him the first time, and before that he met with Him a
second time. The truth of God's whole promise was more unlikely to the eye of
nature, before that Abraham had got any part of it made good to him, than after
that part of it was verified by an actual accomplishment.
But it was at
the time of greatest unlikelihood, that his faith made its brightest display,
arid was most acceptable to God. It was because that against hope he believed
in hope - it was because he staggered not at the promise of God through
unbelief - it was because fully persuaded that what God had promised He was
able also to perform - It was because of all this that his faith was
well-pleasing to God, and because of all this that his faith was imputed unto
him for righteousness.
Now this very footing upon which Abraham placed
reliance upon God as his friend, is a footing furnished in the gospel of Jesus
Christ to one and to all of us. "It was not written for his sake alone that it
is imputed to him, but for ours also, to whom it shall be imputed if we believe
on him that raised up Jesus from the dead."
The very first address of
the gospel message to your understanding, should be met by your faith. You
should not postpone your belief in the promises contained there, till one or
more of them have been accomplished. You might see a truth and honesty in all
the promises from the first; and, anterior even to the very least experience,
confidently wait for the fulfilment of them all. Man's faith should come
immediately on the back of God's utterance; and my reason for insisting upon
this is, if possible, to convince one and all of you - that even now you may
step over to the place on which the apostle is standing in our text, and join
him in the triumphant affirmation that God is upon your side. The most
alienated of God's rebellious creatures has a warrant in the gospel for
changing sides, and that immediately, from a state of variance with God to a
state of friendship and peace with Him. With the uttermost stretch of our
charity we cannot believe, that all of this congregation are within the bond of
the covenant - that all have entered into reconciliation, and are now encircled
within the limit of God's adopted family. Of more importance then is it that
you should be told, that, among other grounds for the assurance of God being
indeed your friend, there is one of which the most hopeless of outcasts might
instantly avail themselves - one which brought Abraham out from the land of
idolatry, and which should now bring out you from amongst the idolatries of a
present evil world - one upon which the patriarch of old entered forthwith into
the friendship of God, and upon which you also might forthwith enter into the
same friendship, and that without the intervention of any given period during
which you have to wait for signs and fulfilments and for more of the
reiteration of the gospel testimony in your hearing. There is warrant and
warrant enough for your proceeding upon the gospel testimony now. It is
addressed to you as well as unto others. The voice of "Abram Abram," heard from
the canopy of heaven by the patriarch, as not a more specific call - than the
voice of "whosoever will let him come," read in your bibles, is a specific call
on each who is here present to proceed upon this invitation; and to set out,
not on that journey by which he describes a great physical distance from the
land of his fathers, but most assuredly to set out on that journey by which he
describes a great moral distance from the vain conversation of his fathers: And
with the very first footstep we contend, and it is a footstep that should be
taken now, might there be this delightful confidence to urge and to animate the
whole movement - even that God will receive him and will be a Father unto him,
and that he shall be as one of His sons and daughters as saith the Lord
Almighty.
It were doing injustice to the gospel, did we not hold it
forth as charged with friendly overtures, and that for the instant acceptance
even of the worst and most worthless among you. Even now, are you offered the
justification that is by faith. Even now, the sceptre is held out to you of
peace with God through Jesus Christ our Lord. Even now, could we only awaken
your confidence, - even now, did the message wherewith we are entrusted but
call forth a responsive trust in your bosom, might you rejoice in the conscious
possession of that grace or favour wherein the believer stands, and rejoice in
hope of the glory of God. It is well to open up the way of your direct
translation into the friendship of Heaven; and, for this purpose, to insist
both on the perfect freedom and the perfect universality of Heaven's
invitations. They are to you who are afar off, as well as to you who are nigh.
There is an offer of forgiveness of which you shall be held to have accepted,
simply by your reliance on the honesty of the offer. There is a proposal made
to you for an exchange of conditions, even that you shall exchange your present
condition of hostility for that of entire peace and amity with God; and a faith
in the reality of this proposal on your part, will be sustained on His part as
the valid signification of your having acceded to the proposal.
It is
thus that the agreement which had been broken between Heaven and earth is
restored. It is thus, if I may so speak, that the knot of reconciliation is
tied. Your belief is the ligament that binds together the parts which had been
dissevered. And there is not a surer concatenation in the whole expanse of
Nature or of Providence, than that which obtains between man's faith and God's
faithfulness. It is upon your believing in the testimony of God regarding His
Son, that you pass from the ground of condemnation to the ground of acceptance;
and we again repeat, that there is not an individual amongst you who lies
without the scope of this generous and widelysounding call - so that however
much God is against you at the present because of your unrepented of and
unexpiatcd sins, even now, upon the instant of your moving from sin unto the
Saviour, God at once will be for you, God at once will be your friend.
And
now that I have said of this transition from a state of enmity to a state of
peace with God, how it is a transition competent to one and all of you at this
moment, - let me but make one short utterance on the blessedness of the
transition itself - even of that wide and momentous difference which there is
between what by nature you are, and what by grace you might be - between being
the objects of God's wrath, and the objects of His good-will between the
Sovereign of creation, and having all its energies at command, looking towards
you with all the displeasure of His broken law and His incensed dignity; and
that same Sovereign looking to you with as much complacency, as if His Son's
unpolluted obedience had been rendered personally by you, or as if His splendid
righteousness had been all your own - and so rejoicing over you to do you all
manner of good. Let God be your enemy, and He is the enemy of all who have not
laid hold of the great propitiation; and what, I will not say is your condition
in time, but what are your prospects for eternity? In time you may be
comfortable, and along with this you may be careless; and, amid the busy
engrossments of a little day, forget the dreadful reckoning and the dreadful
retribution that await you. But the danger is not less real, that you have shut
your eyes against it; and, amid the tremors of your approaching dissolution,
you may be visited with the fears and the forebodings of that which is to come
- or, as often happens, the agonies of the perishing body might only cradle the
soul into a deeper lethargy about the interests which are imperishable: And,
falling asleep amid the profound insensibilities of nature, - not till the
spirit is sisted in the presence of its offended God - or not till the risen
man comes forth at the sound of the last trumpet and stands before the
judgment-seat, will you have full understanding of those dread realities by
which you are now encompassed. And therefore it concerns you now, to cleave
unto the propitiation which God Himself has set forth, and for the very purpose
that peace may be made with Him and that from your enemy He may become your
friend - that it may be possible for Him the just God to be at the same time
your Saviour; and, sinner as you are, to fill your heart with the satisfaction
and the triumph of those who know that God is upon their side. The very
greatness of such a consummation is a barrier in the way of your believing it.
The incredulity of nature is fostered into strength and obstinacy, by the very
largeness of the offers wherewith nature is addressed. The narrow and
suspicious heart of man cannot find room in it, for the generosity of Him whose
thoughts are not as our thoughts and whose ways are not as our ways. He cannot
bring himself to believe, that heaven, with all its glories, is indeed so open
to him - or that the gospel is indeed so free - or that eternity, in all the
richness of its promised blessings, is indeed so much within his reach - or
that there is nought but the one step of his own confidence in the message of
peace that has come down from the upper sanctuary, between the sinner's soul
and the loving-kindness of that God who waiteth to be gracious. And therefore
it behoves every minister of the New Testament, to be loud and frequent and
importunate in knocking at that door, by which the tidings of grace and pardon
may enter in; and often to repeat the testimony in the sinner's car, that unto
him a Saviour hath been born; and to protest on the side of Heaven that nought
but good-will to earth is the feeling there, if earth would only respond
thereunto, and not keep at so sullen and impracticable a distance away from it;
and to spread abroad the assurance among all its rebels, of the God whom they
now imagine to be shrouded in darkest ire and severity against them, how soon
and how certainly they might have Him for their friend.
Let me now
advert, but advert briefly, to another ground on which Paul affirmed both for
himself and for his converts, that God was upon their side. The first ground is
the ground of a direct faith in the promises and invitations of the gospel - a
ground placed before the feet of one and all who now hear me - and on which
every one of you is free, nay is entreated, nay more is commanded, and last of
all is threatened, that he might be persuaded to step over upon it even now and
be safe. The second ground is distinct from the first, the ground of experience
- that ground which is occupied by those who arc not merely infant believers,
but who have been believers for some time; and so, in addition to their first
faith in God's faithfulness, can now allege their actual finding of this
faithfulness. The distinction between the one ground and the other, is
exceedingly well marked by the apostle in his epistle to the Ephesians: "He
whom also ye trusted, after that ye heard the word of truth, the gospel of your
salvation."
Here was the trust of those who simply counted the word to
be true - a trust competent to you all at this moment. But then he goes on to
say - " In whom also, after that ye believed, ye were sealed with that Holy
Spirit of promise which is the earnest of our inheritance." Here was the
experience of those on whom the promise had been in part fulfilled; and who
esteemed that part, as a pledge or an earnest of the fulfilment of the
remainder; and who could therefore now look forward to the purchased
possession, not merely because the promise of it had been sounded in their
cars, but because the pledge of it had been put into their hands. They were
like men who had gotten a first instalment punctually made good to them, and so
were confirmed in the hope of the whole engagement being liquidated. Agreeably
to the promise, they had received grace in time; and therefore they confided
the more on that which was also included in the promise, even glory in
eternity. Now Paul and his disciples had been preferred to this additional
vantage-ground. Their experience was added to their faith. It was this
experience which confirmed to them the hope which made them not ashamed. They
looked the more confidently to the promised joys of heaven, that they actually
felt the love of God to be already shed abroad in their hearts. They had
brighter hopes of a place being prepared for them there, that they were
conscious within themselves of a preparation for the place going on in their
own souls here. They believed when they first heard of a promised grace on
earth and a promised glory in heaven. But now that they had been visited by the
grace - now that this part of the promise, instead of being merely counted on
with faith, had been verified and made good to their own present finding, there
was superadded one ground of trust to another; and they could say with the
Psalmist "As we have heard so have we seen in the city of our God,"
Now
my reason for treating of the one ground distinctly and separately from the
other, is that the first may even now be entered upon by all - the second, I
fear, may have only yet been entered upon by few. The word of the promise may
be addressed to all, and it is the part of all to believe it. An experience of
any of the things promised may have only yet been realised by a very small
number. Now I should like not to discourage those who have never yet been on
the second ground, and to assure them that this ought not to check the
instantaneous entrance of themselves on the first ground. They must not wait
for the experience of the gospel, till they shall have the fajth of the gospel;
but they should enter upon the faith immediately, and from that they will be
conducted to the higher platform of experience. The apostle and his disciples
had been elevated to this platform, and let me fondly trust that some at least
who are here present may now be standing upon it - some who have had a finding
and a foretaste of heaven in their souls - some who can look forward to the
good work being perfected upon them, and that not merely because of their faith
in the promise, but because of their finding within themselves a performance in
that a good work is actually begun - some who can compare their memory of the
past with their consciousness of the present; and can now vouch for a hatred to
sin, which they wont not to feel; for a discernment of Scripture, which they
wont not to have; for a distaste of worldly concerns and worldly companionship,
the very opposite of that tendency which wont to reign and have an ascendant
over them; for a love to the people of God, whom perhaps before they nauseated
as the dullest and the weariest of all society; and, if not for a love to God
Himself as their reconciled Father in Jesus Christ, at least for a grief and a
self-reproach in their hearts that they do not love Him more and serve Him
better. Now these are the first-fruits of the Spirit of grace, and the symptoms
of a coming glory - the goodly evidences of your movement towards a destination
of final and everlasting blessedness - the marks and the recognitions of that
very path which leads through the pilgrimage of time to the - promised land of
eternity. They constitute a most precious addition to the argument of God being
on your side - for, over and above His promises which you rely upon by faith,
they are His gifts which you have realised by experience. They are to you the
satisfying pledges of a friendship in which you have trusted ever since you
knew the gospel, but of which you have now tasted the fruits and the actual
verifications in your own person. You can now affirm that God is for you, on
the ground not merely of what He has promised for you, but on the ground of
what He has done for you; and, while I would have all to shake off their
distrust, and join even now in our apostle's exclamation - yet it is for you to
feel a peculiar assurance, and with peculiar emphasis to say, If God be
for us, who can be against us?'
Having thus stated as simply as I
could, the two main grounds on which it is that man may count upon the
friendship of God; or, in the language of my text, upon God being for him - let
me now proceed shortly to the inference which the apostle derives from this
blessed relationship, If God be for us, who can be against us?'
It is evident, that, over against the conception of God being his
friend, he raises the conception of some other Being as his enemy; and the
question is, With a friendship so powerful as that of the Creator, what have we
to dread from a hostility so feeble as that of the most formidable of His
creatures? It is tantamount to the sentiment which he expresses in his epistle
to the Hebrews, " The Lord is my helper and I will not fear what man shall do
unto me." The sentiment however might be so extended as to include every
species of adversity, though it should not proceed from the malice or ill-will
of any being whatever. It might fairly be translated into this more general
form, If he be for us what can be against us?' There are many of the
evils of life, though not the most severe and overwhelming certainly, that
cannot be traced to any mischievous intent on the part of a living and willing
enemy. There is the death of relatives, and there are the accidents of
misfortune, and there are the misgivings of fond and promising speculation -
And in the walks of merchandise some of you must oft have experienced, how
crosses and disasters accumulate upon you, and give a dreariness and dismay to
the earthly prospect; and, did you look no further than to what is visible or
to what lies before you on the region of sense, all might appear to be dark and
menacing; and you might figure yourself to be a deserted creature, against whom
all the chances of fortune and all the elements of nature seem to have entered
into a conspiracy for your ruin. And this is just the triumph of faith over
sense - when you can be upheld in the thought, that, after all, the evils of
life are but the shadowy spectres of a passing scene that will soon flit away;
and that, behind all which the eye of man can reach, there is a good and an all
powerful Spirit who smiles propitiously upon those only interests which are
worth the caring for; and that all the energies of this world, which look as if
they stood in battle-array against your prosperity or your peace, are nought
but instruments in the hand of a presiding Deity, who, for the trial of your
confidence in Himself, might brandish them over your head, but only to
discipline and not to destroy you - driving in all the props of your earthly
confidence, that you might lean the whole weight of your dependence upon
Himself, and prove how firmly your soul is anchored upon its God by the very
strength and violence of those agitations which still cannot turn you away from
Him.
There can be no doubt, however, that the apostle in the text, sets
over and in opposition to the actual friendship of his God, the conceived
malice of some living and designing enemy. From such he and his
fellow-disciples suffered in the persecutions of that era; and from such, all
of us are still exposed to suffer in the manifold collisions of human passion
and human interest that obtain throughout society. It is hard to believe, that
there should be in any of our fellow-men, a spirit that is truly diabolical - a
fiendish delight in all the pain and mischief and dissension and disgrace which
it can be the instrument of scattering - a restless activity in the pursuit of
evil, and of cruel suffering to others - and a satanic satisfaction in the
success of their hateful and hated enterprises. Such a character, it is
thought, might do for some deep and darkly aggravated romance; but is never
realised among the familiarities of living and daily experience. Yet we do hold
it to be a real, though perhaps a rare and occasional phenomenon in human life.
We think that for the purposes of a secret discipline, a scourge of this kind
is at times permitted to appear, who might be the terror of his relationship,
and the torment of all with whom he has ever had closely or intImately to do -
a being, though in human shape, yet in the whole purpose and policy of his mind
infernal; and, in the hidden chambers of whose breast, the very counsels are
brooding that give their hellish occupation to the spirits which are below - a
being whom it is unsafe to approach, lest we should be implicated in his wiles;
and lest, among the mysteries of his fell iniquity, some infliction or other
should be preparing for us - a being of whom the patriarch of old might have
said, "0 my soul, enter not thou into his secret," recoiling from all
fellowship with such a spirit just as he would from the pandemonium for which
it is ripening. When the apostle exclaims Who can be against us?' -
we are not to imagine that a Christian, in his progress through the world, is
to be exempted from the hostility of such characters as these. When fully
understood the apostle says, If God be for us who can be against us and
prevail?' - There will ever in this world be a hostility that shall bruise the
heel of the Christian, though its own head shall be bruised under his feet
shortly. For trial and for exercise, the tares must grow along with the wheat -
the good and the evil must live together - the path of the redeemed through
time must be beset by the contempt or the calumnies of an evil world - and
perhaps in the way of sanctifying him wholly, or of bringing upon him some
signal chastisement, an enemy may be raised, in whose every word there is
deceit, an,d the very tenderness of whose mercies is cruelty. Yet if the Lord
be upon his side, he most assuredly has nothing to fear. The short-lived
triumph of every earthly foe will speedily come to an end. The day is posting,
when the secrets of all hearts shall be laid open; and when there shall be a
right allotment both of the vengeance and of the vindication.
But
perhaps it is f more Christian importance, to advert to another md of living
adversary than the most fierce and formidable of our fellow-men. We think that
Paul had such an adversary in his eye; for in the enumeration of a few verses
below, he speaks not of earthly plagues and persecutions alone, but of angels
and principalities and powers as being against him. He reminds us here of what
he says elsewhere, that we wrestle, not against flesh and blood, but against
principalities against powers against the rulers of the darkness of this world
against spiritual wickedness in high places. However much the doctrine of a
great moral warfare between the Captain of our salvation on the side of
righteousness, and the arch enemy of all that is good on the side of rebellion
- however much this doctrine is slighted and has become now-a-days the topic of
an infidel scorn - yet, among the Christians of' the New Testament, we find
that a reference to Satan and to his wiles is constantly mingling itself with
the concerns of their sanctification. They speak of themselves as being
personally implicated in the warfare; and well they might - for the very field
of contention is human nature, and an ascendancy over it is the prize of
victory. Practically and really, it cannot be a thing of indifference to us, if
there be an actual and a busy competition at this moment between the powers of
light and of darkness for a mastery over our species. There must be a something
incumbent upon us, and that we are called on to do surely, in connection with a
struggle of which the object to each of the parties is the possession of
ourselves, and the sway of a superior over the powers and the principles of our
constitution. We are not to sit, and merely look on as passive and unconcerned
spectators, during the pendency of a contest, by which our own interests are so
momentously affected. And, accordingly, we are called upon to resist the Devil,
and he will flee from us' - to resist not the Spirit of God, and He will
take up His abode in our hearts - to put away from us every instigation of
evil, as coming from the evil one - to cherish every instigation of good, as
coming from the Holy One and the Sanctifier - Thus to view ourselves as engaged
in a warfare of which we are the subjects; and unseen but lofty and
supernatural beings are the principals: And, to encourage us the more in the
prosecution of this warfare, we are told that Satan shall be bruised under our
feet shortly, and that greater is He that is in us than he that is in the
world, and that Christ came to destroy the works of the Devil, and finally as
in the text that if God be for us, there is none who can successfully be
against us.
Go to Lecture 65
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