Verse 20
'Law and Grace' and 'Sin And Grace'
Law and Grace
A Sermon
(No. 37)
Delivered on Sabbath Morning, August 26, 1855, by the
REV. C. H. Spurgeon
At New Park Street Chapel, Southwark.
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"Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound." Romans 5:20 .
There is no point upon which men make greater mistakes than upon the relation which exists between the law and the gospel. Some men put the law instead of the gospel: others put the gospel instead of the law; some modify the law and the gospel, and preach neither law nor gospel: and others entirely abrogate the law, by bringing in the gospel. Many there are who think that the law is the gospel, and who teach that men by good works of benevolence, honesty, righteousness, and sobriety, may be saved. Such men do err. On the other hand, many teach that the gospel is a law; that it has certain commands in it, by obedience to which, men are meritoriously saved; such men err from the truth, and understand it not. A certain class maintain that the law and the gospel are mixed, and that partly by observance of the law, and partly by God's grace, men are saved. These men understand not the truth, and are false teachers. This morning I shall attempt God helping me to show you what is the design of the law, and then what is the end of the gospel. The coming of the law is explained in regard to its objects: "Moreover the law entered, that the offence might abound." Then comes the mission of the gospel: "But where sin abounded, grace did much more abound."
I shall consider this text in two senses this morning. First, as it respects the world at large and the entrance of the law into it; and then afterwards, as respecting the heart of the convinced sinner, and the entrance of the law into the conscience.
I. First, we shall speak of the text as CONCERNING THE WORLD.
The object of God in sending the law into the world was "that the offence might abound." But then comes the gospel, for "where sin abounded, grace did much more abound." First, then, in reference to the entire world, God sent the law into the world "that the offence might abound." There was sin in the world long before God sent the law. God gave his law that the offence might seem to be an offence; ay, and that the offence might abound exceedingly more than it could have done without its coming. There was sin long before Sinai smoked; long ere the mountain trembled beneath the weight of Deity, and the dread trumpet sounded exceeding loud and long, there had been transgression. And where that law has never been heard, in heathen countries where that word has never gone forth, yet there is sin, because, though men cannot sin against the law which they have never seen, yet they can all rebel against the light of nature, against the dictates of conscience, and against that traditional remembrance of right and wrong, which has followed mankind from the place where God created them. All men, in every land, have consciences, and therefore all men can sin. The ignorant Hottentot, who has never heard anything of a God, has just so much of the light of nature, that in the things that are outwardly good or bad he will discern the difference; and though he foolishly bows down to stocks and stones, he has a judgment which, if he used it, would teach him better. If he chose to use his talents, he might know there is a God; for the Apostle, when speaking of men who have only the light of nature, plainly declares that "the invisible things of him, from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse." Romans 1:20 . Without a divine revelation men can sin, and sin exceedingly conscience, nature, tradition, and reason, being each of them, sufficient to condemn them for their violated commandments. The law makes no one a sinner; all men are such in Adam, and were so practically before its introduction. It entered that "the offence might abound." Now this seems a very terrible thought at first sight, and many ministers would have shirked this text altogether. But when I find a verse I do not understand, I usually think it is a text I should study; and I try to seek it out before my heavenly Father, and then when he has opened it to my soul, I reckon it my duty to communicate it to you, with the holy aid of the Spirit. "The law entered that the offence might abound." I will attempt to show you how the law makes offenses "abound."
1. First of all, the law tells us that many things are sins which we should never have thought to be so if it had not been for the additional light. Even with the light of nature, and the light of conscience, and the light of tradition, there are some things we should never have believed to be sins had we not been taught so by the law. Now, what man by light of conscience, would keep holy the Sabbath-day suppose he never read the Bible, and never heard of it? If he lived in a South Sea island he might know there was a God, but not by any possibility could he find out that the seventh part of his time should be set apart to that God. We find that there are certain festivals and feasts among heathens, and that they set apart days in honour of their fancied gods; but I should like to know where they could discover that there was a certain seventh day to be set apart to God, to spend the time in his house of prayer. How could they, unless indeed, tradition may have handed down the fact of the original consecration of that day by the creating Jehovah. I cannot conceive it possible that either conscience or reason could have taught them such a command as this: Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work; but the seventh day is the Sabbath of the Lord thy God, in it thou shalt not do any work, thou, nor thy son, nor they daughter, thy manservant, nor they maidservant, nor thy cattle, nor thy stranger that is within thy gates. Moreover, if in the term "law" we comprehend the ceremonial ritual, we can plainly see that many things, in appearance quite indifferent, were by it constituted sins. The eating of animals that do not chew the cud and divide the hoof, the wearing of linsey-woolsey, the sitting on a bed polluted by a leper with a thousand other things, all seem to have no sin in them, but the law made them into sins, and so made the offence to abound.
2. It is a fact which you can verify by looking at the working of your own mind, that law has a tendency to make men rebel. Human nature rises against restraint. I had not known lust except the law had said, "Thou shalt not covet." The depravity of man is excited to rebellion by the promulgation of laws. So evil are we, that we conceive at once the desire to commit an act, simply because it is forbidden. Children, we all know, as a rule, will always desire what they may not have, and if forbidden to touch anything, will either do so when an opportunity serves, or will long to be able to do so. The same tendency any student of human nature can discern in man-kind at large. Is then the law chargeable with my sin? God forbid. "But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For sin taking occasion by the commandment deceived me, and by it slew me." Romans 7:7-8 , Romans 7:11 . The law is holy, and just, and good, it is not faulty, but sin uses it as an occasion of offence, and rebels when it ought to obey. Augustine placed the truth in a clear light when he wrote "The law is not in fault, but our evil and wicked nature; even as a heap of lime is still and quiet until water be poured thereon, but then it begins to smoke and burn, not from the fault of the water, but from the nature and kind of the lime which will not endure it." Thus, you see, this is a second sense in which the entrance of the law causes the offence to abound.
3. Yet again, the law increases the sinfulness of sin, by removing all excuse of ignorance. Until men know the law, their crimes have at least a palliation of partial ignorance, but when the code of rules is spread before them, their offenses become greater, since they are committed against light and knowledge. He who sins against conscience shall be condemned; of how much sorer punishment shall he be thought worthy who despises the voice of Jehovah, defies his sacred sovereignty, and willfully tramples on his commands. The more light the greater guilt the law affords that light, and so causes us to become double offenders. Oh, ye nations of the earth who have heard the law of Jehovah, your sin is increased, and your offence abounds.
Methinks I hear some say, "How unwise it must have been that a law should come to make these things abound!" Does it not, at first sight, seem very harsh that the great author of the world should give us a law which will not justify, but indirectly cause our condemnation to be greater? Does it not seem to be a thing which a gracious God would not reveal, but would have withheld? But, know ye, "that the foolishness of God is wiser than men;" and understand ye that there is a gracious purpose even here. Natural men dream that by a strict performance of duty they shall obtain favor, but God saith thus: "I will show them their folly by proclaiming a law so high that they will despair of attaining unto it. They think that works will be sufficient to save them. They think falsely, and they will be ruined by their mistake. I will send them a law so terrible in its censures, so unflinching it its demands, that they cannot possibly obey it, and they will be driven even to desperation, and come and accept my mercy through Jesus Christ. They cannot be saved by the law not by the law of nature. As it is, they have sinned against it. But yet, I know, they have foolishly hoped to keep my law, and think by works of the law they may be justified; whereas I have said, 'By the works of the law no flesh living can be justified;' therefore I will write a law it shall be a black and heavy one a burden which they cannot carry; and then they will turn away and say, 'I will not attempt to perform it; I will ask my Saviour to bear it for me.'" Imagine a case Some young men are about to go to sea, where I foresee they will meet with a storm. Suppose you put me in a position where I may cause a tempest before the other shall arise. Well, by the time the natural storm comes on, those young men will be a long way out at sea, and they will be wrecked and ruined before they can put back and be safe. But what do I? Why, when they are just at the mouth of the river, I send a storm, putting them in the greatest danger, and precipitating them ashore, so that they are saved. Thus did God. He sends a law which shows them the roughness of the journey. The tempest of law compels them to put back to the harbour of free grace, and saves them from a most terrible destruction, which would otherwise overwhelm them. The law never came to save men. It never was its intention at all. It came on purpose to make the evidence complete that salvation by works is impossible, and thus to drive the elect of God to rely wholly on the finished salvation of the gospel. Now, just to illustrate my meaning, let me describe it by one more figure. You all remember those high mountains called the Alps. Well, it would be a great mercy if those Alps were a little higher. It would have been, at all events, for Napoleon's soldiers when he led his large army over, and caused thousands to perish in crossing. Now, if it could have been possible to pile another Alps on their summit, and make them higher than the Himalaya, would not the increased difficulty have deterred him from his enterprise, and so have adverted the destruction of thousands? Napoleon demanded, "Is it possible?" "Barely possible," was the reply. "Avancez," cried Buonaparte; and the host were soon toiling up the mountain side. Now, by the light of nature, it does seem possible for us to go over this mountain of works, but all men would have perished in the attempt, the path even of this lower hill being too narrow for mortal footsteps. God, therefore, puts another law, like a mountain, on the top; and now the sinner says, "I cannot climb over that. It is a task beyond Herculean might. I see before me a narrow pass, called the pass of Jesus Christ's mercy the pass of the cross methinks I will wend my way thither." But if it had not been that the mountain was too high for him, he would have gone climbing up, and climbing up, until he sank into some chasm, or was lost under some mighty avalanche, or in some other way perished eternally. But the law comes that the whole world might see the impossibility of being saved by works.
Let us turn to the more pleasing part of the subject the superabundance of grace. Having bewailed the devastations and injurious deeds of sin, it delights our hearts to be assured that "grace did much more abound."
1. Grace excels sin in the numbers it brings beneath its sway. It is my firm belief that the number of the saved will be far greater than the damned. It is written that in all things Jesus shall have pre-eminence; and why is this to be left out? Can we think that Satan will have more followers than Jesus? Oh, no; for while it is written that the redeemed are a number that no man can number; it is not recorded that the lost are beyond numeration. True, we know that the visible elect are ever a remnant but then there are others to be added. Think for a moment of the army of infant souls who are now in heaven. These all fell in Adam, but being all elect, were all redeemed and regenerated, and were privileged to fly from the mother's breasts to glory. Happy lot, which we who are spared might well envy. Nor let it be forgotten that the multitudes of converts in the millennial age will very much turn the scale. For then the world will be exceedingly populous, and a thousand years of a reign of grace might easily suffice to overcome the majority accumulated by sin during six thousand years of its tyranny. In that peaceful period, when all shall know him, from the least even unto the greatest, the sons of God shall fly as doves to their windows, and the Redeemer's family shall be exceedingly multiplied.
What though those who have been deluded by superstition, and destroyed by lust, must be counted by thousands grace has still the pre-eminence. Saul has slain his thousands, but David his ten-thousands. We admit that the number of the damned will be immense, but we do think that the two states of infancy and millennial glory will furnish so great a reserve of saints that Christ shall win the day. The procession of the lost may be long; there must be thousands, and thousands, and thousands, of those who have perished, but the greater procession of the King of kings shall be composed of larger hosts than even these. "Where sin abounded, grace did much more abound." The trophies of free grace will be far more than the trophies of sin.
Yet again. Grace doth "much more abound," because a time shall come when the world shall be all full of grace; whereas there has never been a period in this world's history when it was wholly given to sin. When Adam and Eve rebelled against God, there was still a display of grace in the world; for in the garden at the close of the day, God said, "I will put enmity between thee and the woman, and between thy seed and her seed; it shalt bruise thy head, and thou shall bruise his heel;" and since that first transgression, there has never been a moment when grace has entirely lost its footing in the earth. God has always had his servants on earth; at times they have been hidden by fifties in the caves, but they have never been utterly cut off. Grace might be low; the stream might be very shallow, but it has never been wholly dry. There has always been a salt of grace in the world to counteract the power of sin. The clouds have never been so universal as to hide the day. But the time is fast approaching when grace shall extend all over our poor world and be universal. According to the Bible testimony, we look for the great day when the dark cloud which has swathed this world in darkness shall be removed, and it shall shine once more like all its sister planets. It hath been for many a long year clouded and veiled by sin and corruption; but the last fire shall consume its rags and sackcloth. After that fire, the world in righteousness shall shine. The huge molten mass now slumbering in the bowels of our common mother shall furnish the means of purity. Palaces, and crowns, and peoples, and empires, are all to be melted down; and after like a plague-house, the present creation has been burned up entirely, God will breathe upon the heated mass, and it will cool down again. He will smile on it as he did when he first created it, and the rivers will run down the new-made hills, the oceans will float in new-made channels; and the world will be again the abode of the righteous for ever and for ever. This fallen world will be restored to its orbit; that gem which was lost from the sceptre of God shall be set again, yea, he shall wear it as a signet about his arm. Christ died for the world; and what he died for, he will have. He died for the whole world, and the whole world he will have, when he has purified it and cleansed it and fitted it for himself. "Where sin abounded, grace did much more abound;" for grace shall be universal, whereas sin never was.
One thought more. Hath the world lost its possessions by sin? It has gained far more by grace. True, we have been expelled a garden of delights, where peace, love, and happiness found a glorious habitation. True, Eden is not ours, with its luscious fruits, its blissful bowers, and its rivers flowing o'er sands of gold, but we have through Jesus a fairer habitation. He hath made us sit together in heavenly places the plains of heaven exceed the fields of paradise in the ever-new delights which they afford, while the tree of life, and the river from the throne render the inhabitants of the celestial regions more than emparadised. Did we lose natural life and subject ourselves to painful death by sin? Has not grace revealed an immortality for the sake of which we are too glad to die? Life lost in Adam is more restored in Christ. We admit that our original robes were rent in sunder by Adam, but Jesus has clothed us with a divine righteousness, far exceeding in value even the spotless robes of created innocence. We mourn our low and miserable condition, through sin, but we will rejoice at the thought, that we are now more secure than before we fell, and are brought into closer alliance with Jesus than our standing could have procured us. O Jesus! thou hast won us an inheritance more wide than our sin has ever lavished. Thy grace has overtopped our sins. "Grace doth much more abound."
II. Now we come to the second part of the subject, and that is THE ENTRANCE OF THE LAW INTO THE HEART.
We have to deal carefully when we come to deal with internal things; it is not easy to talk about this little thing, the heart. When we begin to meddle with the law of their soul, many become indignant, but we do not fear their wrath. We are going to attack the hidden man this morning. The law entered their hearts that sin might abound, "but where sin abounded, grace did much more abound."
1. The law causes the offence to abound by discovering sin to the soul. When once God the Holy Ghost applies the law to the conscience, secret sins are dragged to light, little sins are magnified to their true size, and things apparently harmless become exceedingly sinful. Before that dread searcher of the hearts and trier of the reins makes his entrance into the soul, it appears righteous, just, lovely, and holy; but when he reveals the hidden evils, the scene is changed. Offenses which were once styled peccadilloes, trifles, freaks of youth, follies, indulgences, little slip, &c., then appear in their true colour, as breaches of the law of God, deserving condign punishment.
John Bunyan shall explain my meaning by an extract from his famous allegory: "Then the Interpreter took Christian by the hand and led him into a very large parlour that was full of dust, because never swept; in which after he had reviewed it a little while, the Interpreter called for a man to sweep. Now, when he began to sweep, the dust became so abundantly to fly about, that Christian had almost therewith been choked. Then said Interpreter to a damsel that stood by, 'Bring hither water, and sprinkle the room'; the which when she had done, it was swept and cleansed with pleasure. Then said Christian, 'What means this?' The Interpreter answered, 'This parlour is the heart of a man that was never sanctified by the sweet grace of the gospel. The dust is his original sin and inward corruptions that have defiled the whole man. He that began to sweep, at first, is the law; but she that brought the water and did sprinkle it, is the gospel. Now, whereas thou sawest that as soon as the first began to sweep, the dust did so fly about, that the room could not by him be cleansed, but that thou wast almost choked therewith; this is to show thee, that the law, instead of cleansing the heart (by its working) from sin, doth revive, Romans 7:9 , put strength into, 1 Corinthians 15:56 , and increase it in the soul, Romans 5:20 , even as it doth discover and forbid it, for that doth not give power to subdue. Again, as thou sawest the damsel sprinkle the room with water, upon which it was cleansed with pleasure; this is to show thee, that when the gospel comes in the sweet and precious influences thereof to the heart, then, I say, even as thou sawest the damsel lay the dust by sprinkling the floor with water, so is sin vanquished and subdued, and the soul made clean, through the faith of it, and consequently fit for the King of glory to inhabit.'"
The heart is like a dark cellar, full of lizards, cockroaches, beetles, and all kinds of reptiles and insects, which in the dark we see not, but the law takes down the shutters and lets in the light, and so we see the evil. Thus sin becoming apparent by the law, it is written the law makes the offence to abound.
2. Once again. The law, when it comes into the heart, shows us how very black we are. Some of us know that we are sinners. It is very easy to say it. The word "sinner" hath only two syllables in it, and many there be who frequently have it on their lips, but who do not understand it. They see their sin, but it does not appear exceedingly sinful till the law comes. We think there is something sinful in it; but when the law comes, we detect its abomination. Has God's holy light ever shone into your souls? Have you had the fountains of your great depravity and evil broken up, and been wakened up sufficiently to say, "O God! I have sinned?" Now, if you have your hearts broken up by the law, you will find the heart is more deceitful than the devil. I can say this of myself, I am very much afraid of mine, it is so bad. The Bible says, "The heart is deceitful above all things." The devil is one of the things; therefore, it is worse than the devil "and desperately wicked." How many do we find who are saying, "Well, I trust I have a very good heart at the bottom. There may be a little amiss at the top, but I am very good-hearted at bottom." If you saw some fruit on the top of a basket that was not quite good, would you buy the basket because they told you, "Ay, but they are good at the bottom?" "No, no," you would say, "they are sure to be best at the top, and if they are bad there, they are sure to be rotten below." There are many people who live queer lives, and some friends say, "He is good-hearted at bottom; he would get drunk sometimes, but he is very good-hearted at the bottom." Ah! never believe it. Men are seldom estimated better than they seem to be. If the outside of the cup or platter is clean, the inside may be dirty, but if the outside is impure, you may always be sure the inside is no better. Most of us put our goods in the window keep all our good things in the front, and bad things behind. Let you and I, instead of making excuses about ourselves, about the badness of our hearts, if the law has entered into your soul, bow down and say, "O the sin O the uncleanness the blackness the awful nature of our crimes!" "The law entered that the offence may abound."
3. The law reveals the exceeding abundance of sin, by discovering to us the depravity of our nature. We are all prepared to charge the serpent with our guilt, or to insinuate that we go astray, from the force of ill example but the Holy Spirit dissipates these dreams by bringing the law into the heart. Then the fountains of the great deep are broken up, the chambers of the imagery are opened, the innate evil of the very essence of fallen man is discovered.
The law cuts into the core of the evil, it reveals the seat of the malady, and informs us that the leprosy lies deep within. Oh! how the man abhors himself when he sees all his rivers of water turned into blood, and loathsomeness creeping over all his being. He learns that sin is no flesh wound, but a stab in the heart; he discovers that the poison has impregnated his veins, lies in his very marrow, and hath its fountain in his inmost heart. Now he loathes himself, and would fain be healed. Actual sin seems not half so terrible as in-bred sin, and at the thought of what he is, he turns pale, and gives up salvation by works as an impossibility.
4. Having thus removed the mask and shown the desperate case of the sinner, the relentless law causes the offence to abound yet more by bringing home the sentence of condemnation. It mounts the judgment seat, puts on the black cap, and pronounces the sentence of death. With a harsh unpitying voice it solemnly thunders forth the words, "Condemned already." It bids the soul prepare its defence, knowing well that all apology has been taken away by its former work of conviction. The sinner is therefore speechless, and the law, with frowning looks, lifts up the veil of hell, and gives the man a glimpse of torment. The soul feels that the sentence is just, that the punishment is not too severe, and that mercy it has no right to expect; it stands quivering, trembling, fainting, and intoxicated with dismay, until it falls prostrate in utter despair. The sinner puts the rope around his own neck, arrays himself in the attire of the condemned, and throws himself at the foot of the King's throne, with but one thought, "I am vile"; and with one prayer, "God be merciful to me a sinner."
5. Nor does the law cease its operations even here, for it renders the offence yet more apparent by discovering the powerlessness occasioned by sin. It not only condemns but it actually kills. He who once thought that he could repent and believe at pleasure, finds in himself no power to do either the one or the other.
When Moses smites the sinner he bruises and mangles him with the first blow, but at a second or a third, he falls down as one dead. I myself have been in such a condition that if heaven could have been purchased by a single prayer I should have been damned, for I could no more pray than I could fly. Moreover, when we are in the grave which the law has digged for us, we feel as if we did not feel, and we grieve because we cannot grieve. The dread mountain lies upon us which renders it impossible to stir hand or foot, and when we would cry for help our voice refuses to obey us. In vain the minister cries, "Repent," Our hard heart will not melt; in vain he exhorts us to believe; that faith of which he speaks seems to be as much beyond our capacity as the creation of the universe. Ruin is now become ruin indeed. The thundering sentence is in our ears, "CONDEMNED ALREADY," another cry follows it, "DEAD IN TRESPASSES AND SINS," and a third, more awful and terrible, mingles its horrible warning, "The wrath to come the wrath to come." In the opinion of the sinner he is now cast out as a corrupt carcass, he expects each moment to be tormented by the worm that never dies and to lift up his eyes in hell. Now is mercy's moment, and we turn the subject from condemning law to abounding grace.
Listen, O heavy laden, condemned sinner, while in my Master's name, I publish superabounding grace. Grace excels sin in its measure and efficacy. Though your sins are many, mercy hath many pardons. Though they excel the stars, the sands, the drops of dew in their number, one act of remission can cancel all. Your iniquity, though a mountain, shall be cast into the midst of the sea. Your blackness shall be washed out by the cleansing flood of your Redeemer's gore. Mark! I said YOUR sins, and I meant to say so, for if you are now a law-condemned sinner, I know you to be a vessel of mercy by that very sign. Oh, hellish sinners, abandoned profligates, off-casts of society, outcasts from the company of sinners themselves, if ye acknowledge your iniquity, here is mercy, broad, ample, free, immense, INFINITE. Remember this O sinner,
"If all the sins that men have done,
In will, in word, in thoughts, in deed,
Since words were made, or time began,
Were laid on one poor sinner's head.
The stream of Jesus' precious blood
Applied, removes the dreadful load."
Yet again, grace excelleth sin in another thing. Sin shows us its parent, and tells us our heart is the father of it, but grace surpasseth sin there, and shows the Author of grace the King of kings. The law traces sin up to our heart; grace traces its own origin to God, and
"In his sacred breast I see
Eternal thoughts of love to me."
O Christian, what a blessed thing grace is, for its source is in the everlasting mountains. Sinner, if you are the vilest in the world, if God forgives you this morning, you will be able to trace your pedigree to him, for you will become one of the sons of God, and have him always for your Father. Methinks I see you a wretched criminal at the bar, and I hear mercy cry, "Discharge him!" He is pallid, halt, sick, maimed heal him. He is of a vile race lo, I will adopt him into my family. Sinner! God taketh thee for his son. What, though thou art poor, God says, "I will take thee to be mine for ever. Thou shalt be my heir. There is thy fair brother. In ties of blood he is one with thee Jesus is thy actual brother!" Yet how came this change? Oh! is not that an act of mercy? "Grace did much more abound."
"Grace hath put me in the number
Of the Saviour's family."
Grace outdoes sin, for it lifts us higher than the place from which we fell.
And again, "where sin abounded, grace did much more abound"; because the sentence of the law may be reversed, but that of grace never can. I stand here and feel condemned, yet, perhaps, I have a hope that I may be acquitted. There is a dying hope of acquittal still left. But when we are justified, there is no fear of condemnation. I cannot be condemned if I am once justified; fully absolved I am by grace. I defy Satan to lay hands on me, if I am a justified man. The state of justification is an unvariable one, and is indissolubly united to glory. "Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or sword? Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." Oh! poor condemned sinner, doth not this charm thee, and make thee in love with free grace? And all this is YOURS. Your crimes, if once blotted out, shall never be laid to your charge again. The justification of the gospel is no Arminian sham, which may be reversed if you should in future turn aside. No; the debt once paid, cannot be demanded twice the punishment, once endured, cannot again be inflicted. Saved, saved, saved, entirely saved by divine grace, you may walk without fear the wide world over.
And yet, once more. Just as sin makes us sick, and grievous, and sad, so does grace make us far more joyful and free. Sin causeth one to go about with an aching heart, till he seems as if the world would swallow him, and mountains hang above ready to drop upon him. This is the effect of the law. The law makes us sad; the law makes us miserable. But, poor sinner, grace removeth the evil effects of sin upon your spirit, if thou dost believe in the Lord Jesus Christ, thou shalt go out of this place with a sparkling eye and a light heart. Ah! well do I remember the morning when I stepped into a little place of worship, as miserable almost as hell could make me being ruined and lost. I had often been at chapels where they spoke of the law, but I heard not the gospel. I sat down the pew a chained and imprisoned sinner; the Word of God came, and I went out free. Though I went in miserable as hell, I went out elated and joyful. I sat there black; I went away whiter than driven snow. God had said, "Though your sins be as scarlet, they shall be whiter than snow." Why not this be thy lot, my brother, if thou feelest thyself a sinner now? It is all he asks of thee, to feel thy need of him, this thou hast, and now the blood of Jesus lies before thee. "The law has entered that sin might abound." Thou are forgiven, only believe it; elect, only believe it; 'tis the truth that thou are saved.
And now, lastly, poor sinner, has sin made thee unfit for heaven? Grace shall render thee a fit companion for seraphs and the just made perfect. Thou who art to-day lost and destroyed by sin, shalt one day find thyself with a crown upon thy head, and a golden harp in thine hand, exalted to the throne of the Most High. Think, O drunkard, if thou repentest, there is a crown laid up for thee in heaven. Ye guiltiest, most lost and depraved, are ye condemned in your conscience by the law? Then I invite you, in my Master's name, to accept pardon through his blood. He suffered in your stead, he has atoned for your guilt and you are acquitted. Thou art an object of his eternal affection, the law is but a schoolmaster, to bring thee to Christ. Cast thyself on him. Fall into the arms of saving grace. No works are required, no fitness, no righteousness, no doings. Ye are complete in him who said, "It is finished."
"Ye debtors whom he gives to know
That you ten thousand talents owe,
When humble at his feet you fall,
Your gracious God forgives them all.
"Slaves, that have borne the heavy chain
Of sin, and hell's tyrannic reign,
To liberty assert your claim,
And urge the great Redeemer's name.
"The rich inheritance of heaven,
Your joy, your boast, is freely giv'n;
Fair Salem your arrival waits,
With golden streets, and pearly gates.
"Her blest inhabitants no more
Bondage and poverty deplore!
No debt, but love immensely great;
Their joy still rises with the debt."
Sin And Grace
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A Sermon
(No. 3115)
Published on Thursday, October 22nd, 1908.
Delivered by
C. H. SPURGEON,
At the Metropolitan Tabernacle, Newington
On Lord's-day Evening, November 1st, 1874.
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"Where sin abounded, grace did much more abound." Romans 5:20 . Romans 5:1
THERE are two very powerful forces in the world, which have been here ever since the time when Eve partook of the forbidden fruit in the garden of Eden. Those two forces are sin and grace. A very great power is sin, a power dark, mysterious, baleful, but full of force. The sorrows of mankind, whence came they but from sin? We should have known no war, nor pestilence, nor famine, nor would aught of sickness or sorrow ever have smitten the human race had not sin sown its evil seed in this earth. Sin is the Pandora's box from which all evil has come to mankind. See what ravages death has made; its hillocks are everywhere. Its mighty scythe mows men down as the mower cuts down the grass of the field; but death came by sin and after death comes judgment, and, to the ungodly, the doom that never can be desired, the eternal wrath whose blackness the wildest tempest cannot imitate. Who digged this pit? It was the justice of God on account of sin, and sin must therefore be charged with the authorship of sorrow, disease, death, and hell. This is no mean power with which we have come into conflict; it is a veritable Goliath, stalking along and defyin the whole race of mankind.
The power that is to fight and overcome sin is ever described in the Word of God, as the natural goodness of human nature, Pshaw! That is but as wax before the fire, or as the fat of rams upon the altar; it is consumed in a moment in the fierce heat of sin. The force to combat sin is never described, in the truthful pages of God's Word, as the power of human endeavor to keep the law. Indeed, this has been tried, and it has utterly failed. The way to heaven is not up the steep sides of Sinai; that granitic mountain is too rugged and too high for unaided human feet to climb. Not there can be found the weapons with which a man may slay his sins, and fight his way to everlasting bliss.
The only counter force against sin is grace; so my text tells us, and we may learn the same truth from a hundred texts besides. And what is grace? Grace is the free favor of God, the undeserved bounty of the ever-gracious Creator against whom we have offended, the generous pardon, the infinite, spontaneous lovingkindness of the God who has been provoked and angered by our sin, but who, delighting in mercy, and grieving to smite the creatures whom he has made, is ever ready to pass by transgression, iniquity, and sin, and to save his people from all the evil consequences of their guilt. Here, my brethren and sisters in Christ, is a force that is fully equal to the requirements of the duel with sin; for this grace, of which I am going to speak, is divine grace, and hence it is omnipotent, immortal, and immutable. This favor of God never changes; and when once it purposes to bless anyone, bless him it will, and none can revoke the blessing. The gracious purpose of God's free favor to an undeserving man is more than a match for that man's sin, for it brings to bear, upon his sin, the blood of the incarnate Son of God, and the majestic and mysterious fire of the eternal Spirit, who burns up evil and utterly consumes it. With God the Father, God the Son, and God the Holy Ghost united against sin, the everlasting purposes of grace are bound to be accomplished, sin must be overcome and my text proved to be true, "Where sin abounded, grace did more abound."
I. To illustrate the great principle of my text, I ask you to notice, first, that the context refers us to THE ENTRANCE OF THE LAW. "The law entered, that the offense might abound. But where sin abounded, grace did much more abound."
Instead of giving any historical statement concerning the introduction of the law in the days of Moses, I am going to speak about the experimental matter of the introduction of the law of God into our hearts. Those of you who have been converted remember the time when the law of the Lord first entered your heart. The law engraved on the two tables of stone, the law recorded in the Bible, does but very little for us; but when the law really enters our heart, is does much for us. What does it do?
The first thing the law does to most men is to develop the sin that is in them. Paul writes, "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." But, as soon as he found that there was a law against a certain sin, by some unhallowed instinct of his unrenewed nature, he wanted to do the very thing that he was forbidden to do. It was like that with us, the first effect of the entrance of the law of God into our hearts was to develop the sin that was already within us. "That is a dreadful thing," says one Yes, it is; but look at the matter from another aspect. Here is a man who has within him a dire disease which will be fatal if it is allowed to remain, so the physician gives him some medicine which throws the disease out. The man used to have a beautiful complexion, but after he has taken that medicine, his face is covered with blotches. Is that a bad thing? Yes, the blotches are bad, but the hidden disease was worse. While that disease was concealed within his system, and was killing him, he probably did not even know that is was there. He knew that he was not well, and perhaps thought that he was dying as the result of some other complaint; but now he sees what the disease is, and everybody sees it, and now that which looked like an evil thing may turn out to be for real good to the man. So does it often happen mentally, morally, and spiritually. A man's wicked heart is full of enmity against God, yet he thinks and perhaps he is right in thinking that he is outwardly a strictly moral man; but, lo! the law of God, with its requirements of perfect purity and Absolute obedience, enters his heart, and he rebels against it, and now the sin is apparent, even to himself. It is likely now that this man will repent of sin, it is highly probable that this development of his latent sin will lead him to form a different opinion of himself from any that he ever had before; and therefore, though the sin is evil, and the development of it is evil, yet, where sin abounded, grace shall much more abound, and so good shall come out of the evil after all.
When the law enters a man's heart, it also brings his sin out in very strong relief. He never saw his sin to be so black as he now sees it to be. A stick is crooked, but you do not notice how crooked it is until you place a straight rule by the side of it. You have a handkerchief, and it seems to be quite white; you could hardly wish it to be whiter; but you lay it down on the newly-fallen snow, and you wonder how you could ever have thought it to be white at all. So the pure and holy law of God, when our eyes are opened to see its purity, shows up our sin in its true blackness, and in that way it makes sin to abound; but this is for our good, for that sight of our sin awakens us to a sense of our true condition, leads us to repentance, drives us by faith to the precious blood of Jesus, and no longer permits us to rest in our self-righteousness; and so it can be said of us that, though the entrance of the law has made our sin to abound, "Where sin abounded, grace did much more abound."
The entrance of the law of God into the heart very generally causes great anguish. Well do I remember that experience, and so do some of you. When the law entered our hearts, it came not merely with a straight rule, and with a perfect pattern of whiteness, to show us our deformity and our blackness, but it also came with a heavy whip; and it laid that whip about our shoulders, and every time it fell it stung us to the quick. A little while ago, I met with a brother who said to me, "You cannot too forcibly describe the anguish of a convicted conscience; for," said he, "I remember when I reckoned how long it would be before I must, in the ordinary course of nature, be in hell. I said to myself, 'Suppose I live to be eighty years of age, yet how short a time it will be before I must be enduring the infinite wrath of God.'" Yes, that is the effect that the law of the Lord often produces upon a man when is enters his heart. It brings a mirror before him, and says to him "Look in there, and see not only what you have done, but also what is the just consequence of your evil deeds." A man no longer cavils at God's justice when the law once gets inside his heart; it shuts his mouth except for graons and sighs, and he has plenty of them.
It may be thought, by some people, to be a very sad thing that the law should come into a man's heart to break it, and to cause him such sorrow and anguish as I am trying to describe. Ah, but it is not so; it is a very blessed thing. You cannot expect God to clothe you until he has stripped you, nor to heal you until he has cut the proud flesh out of your wounds. When a woman is sowing with a fine white silken thread, see must have a sharp needle to go first, to make a way for the thread to go through after it; and the anguish of spirit, which the law creates in the soul, is just the sharp needle which makes a way for the fine silken thread of the gospel to enter our heart, and so to bless us. Let us thank God if ever we have experienced the entrance of his law into our hearts: for, although it makes sin to abound, is makes grace much more abound.
When the law gets thoroughly into a man's heart, it drives him to despair of himself. "Oh!" says he, "I cannot keep that law." Once, he thought that he was as good as other people, and a little better than most; and he did not know but that, with a little polishing, and a little help, he might be good enough, to win the favor of God and go to heaven; but when the law entered his heart, it soon smashed his idol to atoms. The Dagon of self-righteousness speedily falls before the ten commands of God, and is so broken that it can never be mended. Men try to set the stump of it up on its pedestal again; but so long as the law of the Lord is in the same temple with self-righteousness, self-righteousness can never be exalted again. To some people, it seems to be a dreadful thing to give a man such a bad opinion of himself, but, indeed, it is the greatest blessing that could come to him, for when he despairs of himself, he will fly to Christ to save him. When the last crust is gone from his cupboard, he will cry to the great Giver of the bread of life, whereof, if a man eat, he shall live for ever. You must starve the sinner's self-righteousness to mane him willing to feed on Christ; and thus the very depths of his despair, when he thinks that he must be lost for ever, will only lead him, by God's abundant love, to a fuller appreciation of the heights of God's grace.
Once more, when the law of God enters a man's heart, it pronounces a curse upon him. That was a singular scene which was beheld over against mount Ebal, and over against mount Gerizim, where one company read the curses, and another company read the blessings out of the book of the law. Now the law can do nothing for a sinner but say to him, "Cursed is every one that continueth not in all things which are written in the book of the law to do them;" but the gospel comes in, and it replies to the curse of the law with such words as these, "Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord impuneth not iniquity, and in whose spirit there is no guile." Let the law curse as is may, the gospel's blessing is richer and stronger, for the gospel says, "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ;" and "there is therefore now no condemnation to them, which are in Christ Jesus, who walk not after the flesh, but after the Spirit."
II. Now I change our line of thought, and come closer home to Christians, by noticing that the great principle of our text is also illustrated in THE AFTER-EXPERIENCE OF THE BELIEVER.
Some young converts imagine that, as soon as they believe in Christ and find peace with God, they will be perfect; and have no more sin within them. Such an erroneous idea will only prepare them for a great disappointment, for conversion is not the end of the battle with sin, it is only the beginning of that battle. From the moment that a man believes in Jesus, and is thereby saved, he begins his life-long struggle against his inbred sins. I hear that, there are some brethren and sisters who have become perfect, and I am pleased to hear it if it is true: but I am glad they are not members of my family, I do not think I could live with them very peaceably, as I have generally found that the so-called "perfect." People are usually not at all pleasant people to be associated with those of us who do not profess to be perfect. We wish we were perfect, and we wish that other people were perfect; but, hitherto, our investigations have led us to believe that the perfection which is claimed by certain persons is in every case a mistake, and in many cases is a delusion and a sham.
Our opinion is that men, after they are converted, and begin to examine themselves in the light of God's Word, if they are at all like us, find sin everywhere within them; sin in the affections, so that the hearts lusteth after evil things; sin in the judgment, so that it often makes most serious mistakes, and honestly puts bitter for sweet, and sweet for bitter sin in the desires, so that though we try to curb them, they wander hither and thither, whither we would not; sin in the will, so that Lord Will-be-will proves that he is still very proud, and wants to have his own way, and is not willing to bow submissively to the will of God; sin in the memory, so that the most godly people can often recollect a snatch of a bad old song which they used to hear or to sing, far more readily than they can remember a text of Scripture; which they wish to treasure up in their memories, for memory has become unhinged, like all the rest of our faculties, and is quick to retain evil, and slow to retain that which is good. Brethren and sisters in Christ, in what part of our body does sin not dwell? Is there any single faculty, or power, or propensity that we have which will not lead us astray if we will let it do so? Are we not obliged to be always upon our guard against ourselves, and to watch ourselves as a garrison of soldiers would have to watch the natives of a country whom they had subdued, but who were anxious to throw off the yoke of the foreigners who had overcome them. In a similar fashion, grace is a foreigner in possession of our nature, and it holds by its own superior force what it has won; and only by its supernatural strength are we kept from regaining our former position.
Thus you see how sin abounds, even in the heart of a believer; but, blessed be God, grace doth much more abound there; for, although the will is still strong, there is a higher power that subdues and controls it so that our will is being gradually conformed to the will of God. Our affections, though they are apt to grovel here below, do soar towards Christ, for he really has won our hearts. Our desires do go astray, yet their main tendency is towards holiness. Blessed be the name of the Lord, unless we are awfully deceived, we do desire to do that which is well-pleasing in his sight. Our memory, too, though I have already confessed its faultiness, does often enable us to remember Jesus Christ, and it never will forget him whoever else it may forget. Ay, and our whole nature, though I have truly spoken of its faults, is a new nature, which God has wrought within us, a nature that is akin to the divine, and in this nature grace triumphs over sin, so that where sin aboundeth, grace doth much more abound.
The same truth may be learned in another way. Sin abounds in the believer, not merely in the shape of the original sin in which he was born, and in the tendency to sin which is ever present with him, but sin mars the best thing he ever does. Did you ever examine one of your own prayers, did you ever look at it critically after it was finished? Shall I tell you what it was like? It was like something that man had manufactured, and which, when observed by the naked eyed, looked very beautiful. Put a microscope over it, and look at it. Take a needle if you like, for that seems to be one of the most polished pieces of metal conceivable; and as soon as you place it under the microscope, you say, "Why, I have got a rough bar of iron here! Surely it cannot be a needle." Yes it is, but you are looking at it now with a power far beyond your ordinary sight; and, in like manner, when the grace of God opens a man's eyes to see his best actions as they appear in God's sight, he sees that those actions are marred by sin. There is not anything that he has done which appears to him to be what it ought to be when he looks at it aright in the light of God's Word. The most consecrated action of his life, the most devout communion with Christ, the most intense ardor after God, falls far short of what it ought to be, and has something in it which ought not to be there. When the grace of God is strong within us, it makes sin appear to abound even to our own vision; we see it in every hymn we sing, in every prayer we pray, in every sermon we preach.
Not only do we see sin in our best things, but we also discover sin in our omissions. We were never troubled about that matter before, but now we recollect that what we do not do is often sinful; not merely the wrong that we commit, but the good that we omit, the good that we neglect or forget to do. There is much sin there. Then we begin to examine our thoughts, and our trivial utterances, and we see them all crusted over with sin. Tested under the light of God's Word, everything seems to be honeycombed through and through with sin, so that sin indeed aboundeth. Well, what then? Why, then, this blessed text comes sweetly home to our hearts. "The blood of Jesus Christ his Son cleanseth us from all sin." And now, how gloriously grace abounds! Now we prove the power of that precious blood which can wash us whiter than snow, so that God himself shall say to each one of us, "There is no spot in thee." Beloved brethren and sisters in Christ, I do firmly believe that a deep and clear sense of sin is necessary to a right estimation of the power of pardoning love. I am sure that it is a great blessing to us when we have a deep sense of our sinnership. God forbid that we should ever pray as the Pharisee did, "God, I thank thee, that I am not as other men are." Far better would it be for us to imitate the publican, and cry, "God be merciful to me a sinner." None but those who are lost prize the Savior who came to seek and to save that which was lost, none but those who feel that they are foul and vile rightly value his cleansing blood. O beloved, when your sin abounds, then is the time to recollect that grace much more abounds. Sinner as you are, you are forgiven, you are "accepted in the Beloved," you are saved, you are a child of God, you shall be in heaven ere long, to praise for ever the grace that shall be crowned with glory.
Once more on this point. I believe that many of you have had an experience similar to mine, and that there have been times when you have been living specially near to God, and walking in the light of his countenance, when, on a sudden, the sin that dwelleth in you has seemed to attack you just when you least expected it. I know that my fiercest temptations often come to me immediately after my highest enjoyment of communion with God. They seem to come like a sharp draught of cold air the moment you step out of a warm room, and you hardly know what to do for the best, you are scarcely prepared for it. It will sometimes happen that a tempter, which you thought you had quite overcome, will rush upon you like a lion out of a thicket; or a passion, which you thought had been most eventually conquered, will come sweeping down upon you like a hurricane from the hills, and your poor little skiff upon the lake seems well-nigh overwhelmed with its furious onslaught. Then, as you look at yourselves, and are surprised to find so much sin in yourselves, you know that sin abounds; what do you do then? Well, I believe that, at such times, Christians try to nestle closer than ever under the wings of God, and they feel humbler, and they go to the precious blood of Jesus with a more intense desire to prove again its cleansing power; and they cry to the Strong for strength, and they feel more than ever they did before their need of the Holy Spirit's sanctifying power. Ralph Erskine said that he was more afraid of a sleeping devil than of a roaring devil, and there was good reason for his fear, for when the devil was roaring, the saints would be more on the watch than when he was quiet. The worst temptation in the world is not to be tempted at all; but when there is a strong temptation, and your soul is fully aware of it, you are on your guard against it. The wave of temptation may even wash you higher up upon the Rock of ages, so that you cling to it with a firmer grip than you have ever done before, and so again where sin abounds, grace will much more abound.
III. Now I must close with a few general observations upon another matter. The great truth revealed in our text is not only illustrated by the entrance of the law into the hearts of believers, and in the after-life of Christians, but also IN ALL THE BLESSINGS OF SALVATION.
It is very wonderful, but it is certainly true, that there are many persons in heaven in whom sin once abounded. In the judgment of their fellow-men, some of them were worse sinners than others. There was Saul of Tarsus, there was the dying thief, there was the woman in the city who was a sinner, a sinner in a very open and terrible sense. These, and many more of whom we read in the Scriptures, were all great sinners, and it was a great wonder of grace, in every instance, that they should be forgiven; but did they make poor Christians when they were converted? Quite the reverse; they loved much because they had been forgiven much. Amongst the best servants of God are many of those who were once the best servants of the devil. Sin abounded in them, but grace much more abounded when. It took possession of their hearts and lives. They were long led captive by the devil at his will, but they never were such servants to Satan as they afterwards became to the living and true God. They threw all the fervor of their intense natures into the service of their Savior, and so rose superior to some of their fellow-disciples, who did not so fully realize how much they owed to their Lord. I trust that any here present, who have gone far in sin, may be saved by the immeasurable grace of God ere they leave this building, and that, throughout the whole of their future lives, they may love Jesus Christ better, and serve him more than others who have not sinned as deeply as they have.
The same truth comes out if we think of what sin has done for us. O brethren, sin has infected the nature of man with a foul leprosy, a deadly disease, but Jesus has cured the disease, and given us a life of a holier kind than we ever knew before. Sin has robbed us; but Christ has restored to us more than sin ever took away from us. Sin has stripped us; but Christ has clothed us in a better robe than our natural righteousness could ever have been. Well do we sing of Jesus,
"In him the tribes of Adam boast
More blessings than their father lost."
Sin has brought us very low, but Christ has lifted us higher than we stood before sin cast us down. Sin took away from man his love to God, but Christ has given us an intenser love to God than Adam ever had, for we love God because he has first loved us, and given his Son to die for us, and we have, in his greater grace, a good reason for yielding to him a greater love. Sin took away obedience from man, nut now that saints obey to a yet higher degree than they could have doen before; for I suppose it would not been possible for unfallen man to suffer, but now we are capable of suffering for Christ; and many martyrs have gone signing to death for the truth, because, while sin made them capable of suffering, Christ's grace has made them capable of obedience to him in the suffering, and so of doing more to prove their allegiance to God than would have been possible if they had never fallen. Sin, dear brethren and sisters in Christ, has shut us out of Eden; yet let us not weep, for Christ has prepared a better paradise for us in heaven; Sin has deprived us of the river that rippled o'er sands of gold, and of the green glades of that blessed garden into which suffering could never have come unless sin had first entered, but God has provided for us "a pure river of water of life," and a lovelier garden than Eden ever was; and there we shall for ever dwell through the abounding grace of our Lord and Savior Jesus Christ, which has abounded even over our abounding sin.
Sin has separated us from God, but grace has brought us nearer to God than we ever were before sin divided us from him. Until Christ became man, there was no man on the earth, and there would have been no man, who was more to God than man could be to his Maker; but now there lives a Man who is more to God than any created being ever could be, for that Man is also God, and he sits at the right hand of his Father, and shares with him the control of the universe. That Man has brought the human race nearer to the Deity than the mere act of creation could possibly have done. Glory be to God for Jesus Christ, the Man from heaven, the Son of Mary, and the Son of the Highest. Sin wrought us untold mischief, but grace has made even that mischief to be a gain to us, for now we are sought with blood as, otherwise, we never could have been. Now we know both sin and righteousness as we could not otherwise have done; and now the whispering of the old serpent, which was a lie, has proved to have a truth concealed in it, for we are indeed as gods, since we have become partakers of the divine nature by virtue of our union with the Christ of God. O wondrous Fall, which would have broken us hopelessly had it not been for still more marvelous grace! O wondrous restoration which has lifted us up, and made us more perfect than we were before we were broken, and elevated us to a glory of which we could never have dreamed, had we lived with Adam and Eve in paradise, and remained in innocence for ever!
One practical remark I want to make before I close; it is this, if you have received this grace, which has abounded over your sin, take care that you do more for grace than you ever did for sin. It is wonderful how much people will do for sin, what they will give, what they will spend, and what they will endure to gratify their passions and serve their cruel taskmaster, Satan. I should not like to guess what some men waste on their lusts; I should not like to make a calculation as to what some people spend in a year on what they call their pleasures. Well, whatever the amount is, shall they give more, shall they do more for their god than we give and do for ours? Shall they be more intense in their adoration of Satan than we are in our obedience to God? That must never be, nor must we ever permit, them to outdo us in the praises of their treasure. They make night hideous with their praises of their god, Bacchus; but we do not often annoy them with the songs of Zion; it would be as well, perhaps, if we did; but we are often cowards in not rendering due praises to our God. They are not ashamed to make the welkin ring with their lascivious notes; then let us pluck up courage, and solidly assert the glories of our God and the wonders of our Lord and Savior, Jesus Christ. Especially, let us never be ashamed to say, "He loved me, and gave himself for me, and blessed be his holy name for ever and ever. Amen."
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Verse 1. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:2
This verse deserves to be printed in letters of gold. If you can truthfully say this, if it is indeed true of you, you are the happiest people under heaven. Let us read the verse again: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ:"
2. By whom also we have access by faith into this grace wherein we stand and rejoice in hope of the glory of God.
We are not only at peace with God, but we are permitted to draw near to him, we have access to him, we have access to his favor, to his grace. We may come to God when we will; for he is reconciled to us, and we are reconciled to him, so we may now think of him with joy and gladness.
3. And not only so, but we glory in tribulations also:
Somebody seemed to say to the apostle, "You talk about peace with God, and access to God; but you are troubled in mind, you are sickly in body, you are poor in estate, just as other people are;" so Paul replies, "Yes, we know that it is so, "but we glory in tribulations also:'"
3. Knowing that tribulation worketh patience;
It is sent for our good; we accept our trials as a part of our estate, and in some respects, the very richest part of our estate. We get more good out of our adversity than out of our prosperity. Our troubles have made men of us, whereas our joys might have unmanned us. Trials have braced us up, and we glory in them, "knowing that tribulation worketh patience;"
4. And patience, experience; and experience, hope:
The longer we wait, the brighter do our eyes get. Our very trials when they have passed over us, leave us stronger and happier than we were before. Our experience works in us hope.
5. And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.3
What a blessed thing it is that, when troubles are shed abroad outside us, the love of God is shed abroad inside us; when we are tried without, we are comforted within; and so we are made strong, and we have no cause to fear.
6. For when we were yet without strength, in due time Christ died for the ungodly.4
And as he died for us when we were ungodly, what will he not do for us now that he has sought us as his own? He gave the highest proof of his love to us when we were most unworthy of it, so will he leave us now? God forbid!
7. For scarcely
Now the apostle goes away from his theme, carried away by the still greater subject of the love of God in Christ Jesus, and the way of reconciliation by Christ, he goes on to that theme: "For scarcely"
7. For a righteous man will one die:
However "just" Aristides might be, nobody would die for him. However "righteous" a man might be, he would not, by his justice or righteousness, win enough affection to induce anybody to die for him.
7. Yet peradventure for a good man some would even dare to die.
There might possibly be some who would die for a John Howard, or a man of that ilk.
8. But God commendeth5 his love toward us, in that, while we were yet sinners, Christ died for us.
When we were not even just, much less good, "Christ died for us."
9. Much more then, being now justified by his blood, we shall be saved from wrath through him.
As he died for us, he will certainly save us. He who died for the ungodly will never cast away those whom he has justified. The death of Christ for his own people is the guarantee that he will love them even to the end.
10. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
Did he love us when we were his enemies? Then most assuredly he will love us now that we are his friends. Did his death save us? Then, will not his life also save us? As he took such pains to reconcile us to his Father, will he not take equal pains nay, "much more"6 to preserve us safe to the end?
11. And not only so,
Paul seems to go up a ladder, and when he gets to the top of it, he sets up another on the top of that one, and proceeds to mount that. This is the second time that we have read, "And not only so,"
11. But we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement.
Christ has made atonements for us, and God has accepted that atonement on our behalf. We also have received it ourselves and now we are glad in God glad that there is a God, glad that there is such a God, and glad that he is our God and Father in Christ Jesus.7
12. Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:
It was by one man's sin that we all fell through the first Adam. Does anyone object to the justice of that? I pray you, do not object to what is your only hope. If you and I had each one sinned for himself or herself apart from Adam, our case would probably have been hopeless, like the case of the fallen angels, who sinned individually, and fell never to be set up again, but inasmuch as we fell representatively in Adam, it prepared the way for us to rise representatively in the second Adam, Christ Jesus our Lord and Savior. As I fell by another, I can rise by another; as my ruin was caused by the first man, Adam, my restoration can be brought about by the second Man, the Lord from heaven.
13, 14. For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, ever over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come.
Infants die, although they have never sinned; they die, because death is the penalty of sin; and as they die for faults not their own, so are the saved by righteousness not their own. They die, for Adam sinned; they live, for Jesus died.
15-17. But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one,8 Jesus Christ.)
Adam's fall was terribly effectual, it has brought death upon the human race age after age; and Christ's death is wonderfully effectual, for on behalf of all those for whom he died his atonement so prevail as to put their sins away for ever.
19. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous.
That is the wonderful doctrine of "the gospel of Christ." It is rejected in these evil days; they call it simple, and I know not what beside; but here it is put as plainly as words can put it, "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."
20. Moreover the law entered, that the offense might abound.
The law was not given to Moses to stop sin, or to forgive sin, but to make men see how evil sin is, and to make it evident to them how evil they are.
20. But where sin abounded, grace did much more abound:
There was more grace than terror even in the law. It has served a gracious purpose, for it was given to make us realize our guilt, and so might drive us to seek the grace of God for its forgiveness. Salvation is all of grace. Sin cannot conquer grace; it has had a hard struggle for it, but grace will ultimately win the victory in all who believe in Jesus.
21. That as sin hath reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord.
The drift of the whole chapter is to comfort believers in the time of trouble by the fact of the great love of God to them in the person of Jesus Christ their Lord and Savior.
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HYMNS FROM "OUR OWN HYMN BOOK" 660, 233.
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NOTES:
Other Sermons by Mr. Spurgeon, upon this text, are as follows: The New Park Street Pulpit, No. 37, "Law and Grace;" and Metropolitan Tabernacle Pulpit, No. 2,012, "Grace Abounding over Abounding Sin."
See Metropolitan Tabernacle Pulpit, No. 1,456, "Peace: a Fact and a Feeling."
See Metropolitan Tabernacle Pulpit, No. 829, "The Perfuming of the Heart."
See Metropolitan Tabernacle Pulpit, No. 1,191, "For Whom did Christ Die?" No. 1,345, "For whom is the Gospel Meant?" and No. 2,341, "The Undying Gospel for the Dying Year."
See The New Park Street Pulpit, No. 104, "Love's Commendation."
See Metropolitan Tabernacle Pulpit, No. 2,587, "Much More."
See Metropolitan Tabernacle Pulpit, No. 1,045, "Joy in a Reconciled God;" and No. 2,550, "Joy in God."
See Metropolitan Tabernacle Pulpit, No. 2,544, "The One and the Many;" and No. 2,744, "Lost through one; Saved through One."
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