In the preceding chapter we are told of the perfect and
unqualified freeness of the gospel - insomuch that it may be held forth, nay
urged, with all simplicity and earnestness on the acceptance of every man; and
in virtue of this, whosoever calleth on the name of the Lord shall be saved. It
follows therefore, that there is not a human creature under heaven, from whom
the offers of this said gospel ought to be withheld; and it is on the undoubted
truth of this position that we have founded at least one reply to a question
put, and sometimes in the form of a charge or complaint against the equity of
the Divine administration, Why the blessings of Christianity should be so
limited in point of extent, or, Why a religion, expressly designed for all
mankind, should have appropriated or taken full possession of so small a part
of the human family? Our answer then was, that, ere we arraigned the policy or
procedure of the Almighty in this matter, we should first hold a reckoning with
ourselves, and determine whether we stand exempted from all censure and
crimination on account of it. Certain it is, that a full and unrestricted
commission has been put into our hands - Go unto all nations, Go and preach the
gospel unto every creature. Have we fulfilled this task? Before speculating on
the part which God may have had in this result, would it not be well to enquire
how far we stand acquitted of our own part in it? Ere we put the question, why
is it that all men do not believe - is there not another question which seems
to have the natural precedency, Have all men been preached unto? Have
missionaries yet gone abroad over all the dark places of the earth; or, even at
our own doors, has the message of salvation been enough sounded forth, or
pressed with sufficient importunity on the attention of all the families within
the limits of Christendom? If in this we have failed or fallen short, which we
have most glaringly, it is scarcely for us at least to charge God with
partiality - the God who has put into our hands so liberal and large a warrant,
and accompanied it with the promise too, that, in the discharge of it He would
be with us always even unto the end of the world. Have we worked enough under
the precept; or prayed enough over the promise? It is scarcely for us at least
to cast reproaches on the high government of Heaven, ere we first addressed
ourselves and that with diligent hands and dependent hearts, to our assigned
task upon earth; and then, after having overtured the gospel to all men, seen
whether, as the effect of a universal proclamation, a universal Christianity
did not follow in its train.
But this, however justly or pertinently
it may be said, is yet far from a complete or adequate solution of the
phenomenon in question. It is not enough to tell us that the gospel might be
declared unto all men, and that all who believe shall be saved - when in point
of fact all do not and will not believe it. As to the objective presentation
thereof, there might be the utmost possible latitude and freeness in the
gospel; but, in order to its taking effect, there must also be a subjective
consent thereto on the part of those to whom it is addressed. Now it appears
from thousands and thousands more of successive specimens, in the as many
different localities where the experiment has been tried, that all who hear the
gospel, even however rightly and authoritatively preached to them, do not obey
the gospel; and this difference, this subjective difference between one man and
another, is a fact or phenomenon which remains to be accounted for. We shall
not here say over again what we have already said, when, expounding former
chapters in this epistle, we were led to discuss the high topic of
predestination. We then admitted, and still with all confidence repeat, that
while there is diversity of operations, it is God who worketh all in all - that
He is throned in universal sovereignty - as supreme in the inner and unseen
world of spirits, as He is absolute and uncontrolled in fixing all the events
which belong to the visible history of nature and providence. On this
principle, we cannot look to the fact of one man believing the gospel, without
connecting it with the fact that God has ordained it so - and neither can we
look to the fact of another man disobeying the gospel, without connecting it
with the fact that God has left it so. If asked to assign the reason of God
having so done, or the cause of this difference between one man and another,
and that with the view of explaining or vindicating the counsels of the upper
sanctuary - we have no other answer to make, but make it frankly and
immediately, that we cannot tell. At an earlier stage of this exposition, we
have attempted to draw what we conceive to be the limit between the knowable
and the unknowable in this question; and have also there stated the principles
on which I hold, that, whatever difficulty there may be in explaining the
procedure of God, this carries in it no excuse for the wickedness of man. The
moral certainties in the one field, are not in the least bedimmed or
overshaded, by the metaphysical obscurities which rest on the other and the
more arduous field of speculation. Mans unbelief, if resolvible into
mans wilfulness, and our Saviour does resolve it into the evil of their
own doings, stands as clearly out a rightful object of condemnation, whether
the policy and jurisprudence of Heaven are thrown open to our view, or shrouded
in deepest secrecy. If the question be put, Why are some only preached unto,
and not all? we reply, that as far as this proceeds from the indifference of
those called Christians to the souls of the perishing millions around them, the
fault lies clearly with man. If the question be put, Why do some only of those
preached unto believe and not all? we reply, that as far as this proceeds from
the love of darkness and the power of depravity, the perversity and the fault
still lie clearly with man. But if the question be put, Why is it that the
Spirit from on high selects some only, whom He disposes to receive and obey the
gospel, and not all? we confess ourselves overawed by the difficulties of a
theme so transcendentally and so hopelessly above us; and would join the
apostle in saying, Who art thou, 0 man, that repliest against God?
Ver.1 I say then, Hath God cast away his people? God
forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of
Benjamin. At the conclusion of the last chapter we find the apostle
saying, that, all day long, or during the whole period of their political
subsistence as a nation, God had held converse, whether in the way of
remonstrance or entreaty, with the children of Israel - Sending them, from one
age to another, prophets and righteous men, whom they slew and persecuted -
till at length they crucified the Lord of glory, after which, by an act of
terrible retribution, the whole Jewish economy, both civil and ecclesiastical,
was utterly exterminated, or swept off by the 'besom of destruction' from the
face of the earth. The question of our present verse follows quite naturally in
the train of such a contemplation. Hath God then entirely rejected His ancient
people? Hath He wholly and conclusively cast them away? to which question
Pauls answer is a.prompt and emphatic negative; and, in confirmation of
which, he quotes himself as a specimen. He himself was an Israelite, of the
seed of Abraham and tribe of Benjamin, or as he elsewhere says, an Hebrew of
the Hebrews - yet, so far from being an outcast, was a convert to the new
faith, and in full possession both of its hopes and privileges. It is perhaps
somewhat gratuitous in some to imagine that he particularises his tribe,
because it was the last and least of the twelve, and at one time indeed on the
eve of its extermination - as all, the more striking illustration or proof,
that, great and signal though the days of their calamitous visitation had been,
yet "the Lord will not cast off his people, neither will he forsake his
inheritance." But, instead of straining at ingenuities of this sort, let us be
satisfied with the idea, that Paul meant nothing more by the specification of
his tribe, than simply to authenticate his genealogy as a Jew, and so make it
all the more palpable that he incurred no forfeiture thereby - seeing that he
was not only himself gifted with the unsearchable riches of Christ, but
commissioned to preach, and thus make a full: tender of them to others also.
Ver. 2, 3. God hath not cast away his people which he
foreknew. Wot ye not what the Scripture: saith of Elias? how he maketh
intercession to God against Israel, saying, Lord, they have killed thy
prophets, and digged down thine altars; and I am: left alone, and they seek my
life. God did not reject all Israel. He did not cast off those of: whom
He foreknew, and who were the objects not: of his prescience only, but of His
predestination to eternal blessedness. " Whom he did foreknow them he did
predestinate." We are here reminded of the expression, that "they are not all
Israel" Psalm xciv, 14. . which are of Israel." God knoweth His own. He hath
known them from the beginning, and all His purposes regarding them shall stand.
And these gracious purposes of the Almighty often extend to a greater
number than we think; and of this the apostle gives a most memorable historic
illustration in the case of the prophet Elijah - who cast a despairing eye over
the land of Israel, and could not recognise over the whole length and breadth
of it, even so much as one true worshipper. He made complaint to God of a
universal apostacy - grounding, as is often done in all sciences and all
subjects, a hasty generalisation on his own limited and personal experience.
But, God seeth not as man seeth. He knew the children of His own election, His
own " hidden ones," as they have been termed; and could discern no less than
seven thousand, when the prophet, gifted and endowed as he was, could not fix
on a single individual. God knew them now as well as foreknew them (ver. 2)
from all eternity; but it is altogether worthy of observation, that it is not
by their election that He marks them out to Elijah. He does not read their
names to him out of the book of life in heaven, or make any revelation of the
secret purposes respecting them which He had from everlasting. He mingles them
out to the prophet by a sensible and a present mark, by a great and palpable
act of obedience to His will upon earth. But what saith the answer of God
unto him? I have reserved to myself seven thousand men, who have not bowed the
knee to the image of Baal.
Ver. 4. Now we hold it of great
theological importance to notice this peculiarity. God might have told Elijah
of His primitive decree respecting these men. But no - He prefers telling him
of their present doings. Known to Himself are all His works, and among the
rest, the state of these seven thousand men from the beginning of the world;
and on this high and transcendental ground, He could have told the prophet of
their safety. But, instead of this, He chooses what may be called a lower and
experimental ground, on which to indicate or make known to him the condition of
these men as children of Gods own family. They had not bowed the knee to
Baal; and this He thought to be ground enough on which to satisfy the mind of
Elijah - thereby maintaining and exemplifying the distinction between the
secret things which belong unto God, and the revealed things which belong to us
and to our children.
And surely if God, even at the time of a special
and extraordinary communication to one of His highest prophets - when telling
him of these seven thousand men - reserved the secret of their predestination,
and laid all the stress upon their practice - Surely it is not for us,
unvisited by any such illumination, to explore the dark recesses of a past
eternity, or seek to open the book of Gods decrees, that we may find the
names of the persons who are recorded there. There is a better method, and one
nearer at hand, by which to assure ourselves that we are the subjects of a
blessed ordination, even by doing as these Hebrew saints in the days of Elijah,
by keeping ourselves unspotted from the world. The Lord knoweth them that are
His, and so knew them from all eternity. But man knoweth them that are the
Lords in another way; and this in virtue of the perfect, the
never-failing harmony, which obtains between the election and the
sanctification. It is true that God predestinates to eternal life, but never
without predestinating those whom He designs for this glorious inheritance to
be conformed to the image of His Son. Election is anterior to character - Yet
so unbroken is the connection between them, that character becomes a criterion
by which to ascertain the election. For this we need not aspire to the
inaccessible steeps which are above, but have only to persevere in the toils of
our appointed task below. "The Lord knoweth them that are his," and some there
are ,who love to carry upward their speculation there, even to the highest
point of a high and supralapsarian Calvinism. Let not this supersede the
carefulness wherewith every Christian should observe, nor yet the earnestness
wherewith every Christian minister should urge the saying -"Let every one that
nameth the name of Christ depart from iniquity."
But there is something
more in this verse which we have not yet adverted to - fitted to animate and
cheer the heart of him who eyes with despondency the present moral and
religious state, whether of the country or of the world. We mean the
superiority by which Gods estimate, or the true estimate, of what was
still good in Israel, exceeded in amount that of the prophet. The "even so" of
the next verse warrants our making this application. - Elijahs
imagination was, that he stood alone; but. God knew better, and told him of
seven thousand who were like-minded with himself. And so are there many in this
our day, and sometimes the more saintly and spiritual are the most liable to
this miscalculation, who, as they contemplate the prevalence of infidelity and
wickedness around them, underrate the Christianity both of their own
neighbourhood and of the nation at large. The number of Gods hidden ones
may be greater than we think of - known only to Him, and in places where we
have no suspicion of their existence. It is thus that the pleasing discovery is
sometimes made within the bosom of vicinities and households where we least
expected it; and many, we trust, even at short distances from our own
habitation, are the unseen heirs of grace and immortality, whom we shall never
recognise as such till we meet them in heaven. It were better certainly for the
interests both of personal and public Christianity, that all real disciples of
the truth as it is in Jesus, should know each other better, and company with
each other more. And this makes our obligation all the more imperative of
"confessing with the mouth the Lord Jesus," or of coming forth with those
frank and intrepid avowals which might "declare plainly that they seek a
country" and thus, by leading to a greater mutual acquaintanceship, might bring
these fellow-travellers to Zion more closely and constantly beside each other.
It were well in these expcctants of a higher citizenship, these voyagers for
heaven, to seek out each other by the way - and that not merely for a benefit
to themselves, from the fellowship or communion of saints here; but for the
greater command which it would enable them to wield over the moral destinies of
the world. Union, it has often been said, is strength; but it is not in the
secret, but in the ostensible union of the friends and followers of
Christianity, that the great strength of their cause lies; and what with the
greater force of that cementing principle which binds them together, as well as
the mighty hold which their peculiar objects have over conscience, the highest
faculty of our nature, we should look for the greatest possible results from
their visible combination - in speeding onward the triumphs of the faith, or
the full and final establishment in the world of the empire of Truth and
Righteousness.
And it is not enough that we look to the state of
Christianity as it now stands. We should look to Christianity in progress. For
by however small a fraction we may compute its hold of our species now, a time
is coming when we shall cease to count it by minorities and remnants. The eye
of God not only explores the present; but, with a thorough cognizance of time
as well as space, it reaches onward to the most distant futurity. He not only
knows, but He foreknows. By the voice of an immediate revelation, He gave
comfort to the despairing heart of Elijah, when He told him of the numbers,
who, even at the time of what seemed an all but Universal defection and
idolatry, still held by the true religion. And by the voice of prophecy in
Scripture, He gives the like comfort to us, as we cast perhaps a desponding eye
over the moral state and prospects of the world - in the bright perspective
which He has there opened up to us, of the enlargement and the triumphs that
still await the gospel of His Son. For amid all that is fitted to darken and
discourage, we should recollect of the present that it is but the infancy of
the Christian religion, and that we are yet among the struggles and the
uncertainties of its embryo state. To have some idea of the glorious and
magnificent expansion before us, we have only to look at the millennium of our
regenerated world in the dimensions of prophecy, where every day is a year and
every year is made up of centuries, insomuch that what may be termed the middle
age of Christianity, is reckoned by only three years and a half, comprehensive
though it be of many generations. And beyond this spectacle of blessedness and
glory, we have the glimpse of further and larger developments, which, in the
closing chapters of the book of Revelation, retire onward from the view till
lost in the distances of eternity. Could we see the whole in the light of the
Infinite Mind, the perfect wisdom and perfect goodness of all His purposes
would be seen most gloriously; and as even in one of Israels darkest
days, when He told of time seven thousand whom He reserved to Himself, He
aileviated the brooding imagination of the prophet, and taught him: not to
think so despairingly of the state of his nations could we be made to behold
across our present day of small things, the evolutions of a greatness and
prosperity still in reserve even for a world now lying in wickedness; or did
the mighty and successive eras of the Divine administration rise in vision
before us, then, instead of looking forward with dejection or dismay, we should
lift up our heads and rejoice in the destinies of our species.
But
though the apostle, in the course of this chapter, extends his regards to
futurity; and lays before us, though in dim transparency, the varying fortunes
both of Jews and Gentiles in distant ages - he has not yet quitted the
consideration of matters as they stood at the time when he was writing, and
accordingly tells us in the 5th verse, that even of his own countrymen there
was at that moment a remnant who should be saved. We may indeed gather directly
from the Scriptural narrative, the evidences of a goodly number of converts to
the gospel, or at least of professing disciples, from among the children of
Israel. We have first the apostles; and doubtless so many of Hebrew extraction,
in the hundred and twenty who were with them on the day of Pentecost; and also
of the tbousands who believed anterior to the calling of the gentiles; and
further, all of that great company of the priests who were obedient to the
faith - and in harmony with the assertion of Paul, that, 'Even so then at this
present time also there is a remnant according to the election of grace.
Ver. 5. Grace in the New Testament signifies either a gift, or
the kindness which prompted the gift. There can be no misunderstanding of it,
for example, in the former sense, whon in 1 Cor. xvi, 3, the apostle speaks of
bringing their liberality to Jerusalem - that is, the fruit of their
liberality, so rendered from the original word, commonly translated into grace
throughout Scripture. And there can be as little misunderstanding of it in the
latter muse, when the same Greek word is translated into favour in Luke, ii,
52, where we read, that Jesus increased in favour with God and man. In those
instances where the gift is specified in connection with the grace which
originated or conveyed it, this leaves no other meaning for the grace than the
kindness, which is a very common and perhaps its primary signification. For
example, "The grace of God that bringeth salvation," where salvation is the
gift, and grace the kindness of the giver - "Grace reigneth unto eternal life,"
where eternal life is the gift, and grace the goodness which prompted it of Him
whose gift it is - " Being justified freely by his grace," where the being
justified or justification is the gift, and grace is the kind or generous
dispositionof Him who hath conferred it.
And to close our list of
instances with the verse which is before us - The election of grace
- where grace is the cause, election the effect; or where election is
the gift, and grace is the kindness of the Giver to him on whom He hath
bestowed it. It is thus that the election of grace has been defined gratuitous
election - the election of pure kindness or good-will - the fruit of a
generosity altogether spontaneous - a present in short, and not a payment in
return for any service or in consideration of any merit on the part of him who
is the object of it. Now this distinction between the kindness which prompts a
gift and the gift itself; or between the generosity as it exists in the bosom
of the dispenser and the fruit of that generosity, as imparted in the shape of
a service done or a benefit rendered to him who is the object of it - in a
word, between the beneficence and the benefaction, enables us to discriminate
between the different kinds of grace, which, though all emanating from the same
fountain, even the good-will of Him who is in heaven, yet are each
characterised or specified, and so as to distinguish them from the rest, by the
distinct and particular good done to him in behalf of whom the grace and
goodness of the Father of all spirits has been exercised. Thus there might be a
justifying grace, as when God justifies the ungodly; or a sanctifying grace, as
when God bestows His Spirit to help our infirmities; or, comprehensive of both,
a saving grace, as when it is said "by grace are ye saved, and that not of
yourselves - it is the gift of God :" Or, finally, the grace of our present
text, the electing grace, here termed the grace of election - that in the
exercise of which He set His special love on certain of His creatures from all
eternity, as on the seven thousand of Israel whom He reserved unto Himself, and
who, in virtue of this His distinguishing favour, were borne onward in safety
through all the dangers and temptations of their earthly pilgrimage, till
admitted in secure and everlasting enjoyment to the blessedness of heaven.
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