MAIN HOMILETICS OF THE PARAGRAPH.— Romans 15:4
Old writings for new times.—The mercy and wisdom of God are shown in the gift of a written revelation. Nature teaches only in symbols, and her writing must be interpreted by the writing of revelation. Human reason is at best a blind guide, and must be enlightened by divine reason; thus our need of a revelation. Men receive much light from the Bible, and yet too often treat it as if it were of no account in either the intellectual or moral sphere. Perhaps they do not know how much they owe to the “god of books.” The pride and ingratitude of men are seen in the fact that they are hypercritical in studying the Bible. We owe to it what is best in our modern civilisation. We cleave to these writings, for by them patience and comfort are imparted, and hope is begotten and confirmed.
I. These writings are ancient in their origin.—The modern cry is for new books and for something sensational. Strong men are made by strong food. Samson lost his strength in Delilah’s lap; and the Delilah lap of a light modern literature may destroy intellectual and moral manhood. Plagiarism in sermons has been a well-worn topic. We may now treat of plagiarism in our intellectual magazines and our first-class novels. The truth is that ancient writings are great intellectual storehouses; and the most precious of all are the Scriptures. These writings are confessedly the most ancient, and are surrounded by evidence more various, copious, and exhaustive than that which can be adduced in support of any other ancient writings—written in the childhood of the race, and yet contain depths of wisdom unfathomed. Moses is pelted with geological stones, confronted with mathematical puzzles, and attacked with evolutionary theories, and yet he still rules from Sinai and speaks from his unknown sepulchre in Nebo. David is charged with immorality; still his lyrics charm the universe, and his sublime melodies float through our ancient structures. What modern publisher would dream of giving ten thousand pounds to that old Jew, of whose race and tribe we are ignorant, for his Hebrew manuscript of Isaiah! And yet the greatest modern singers give utterance to his poetry, and the most celebrated musical composers are inspired by his lofty periods. We do not go the length of blindly accepting the old because it is old; but surely the ancient has a claim upon respectful consideration. This is wonderful, that time has not impaired the vitality of these writings. A declaration this that they came from Him who fainteth not, neither is weary. That these writings appeared in the childhood of the race, and should by majesty of thought, by purity of influence, and by sublimity of language have lifted themselves up above surrounding darkness, ignorance, and corruption, is no small evidence of their superhuman origin. These ancient writings may be compared to strong rocks, and modern criticism to feeble wavelets. They move in impotent endeavour. When they have done their worst and retired, men will be ashamed of their folly in fearing lest God’s Scriptures should be swept into oblivion.
II. These ancient writings are prophetic in their scope.—St. Paul does not confine himself to the prophecies, his quotation being from the Psalms. The prophecies remain as evidence to the inspiration of the Bible. Beyond these the ancient writings are prophetic because they forthtell the truth for all time. The writers stood in times beginning, and looked to after-time, and wrote both for St. Paul and his compeers, and for that army who should receive the same faith and follow in the same pathway. In this sense few modern writers are prophetic; their names will perish, and their works be forgotten. Those who have made a cheap reputation by attacking Moses and the prophets, if they could rise from the dead would be surprised to find themselves forgotten, while Moses and the prophets were still influencing mankind. Modern science of infidel tendencies may let the prophets down into deep pits, but their voices still roll forth with majesty. The prophets’ scrolls may be thrown into the fire, but the flames illuminate their messages. Moses, the prophets, and the apostles are time’s great teachers and true prophets because they have been taught in heaven’s school.
III. These prophetic writings are spiritual in their design.—Above all other books they have been promotive of learning from a mere intellectual point of view. Biblical students greatest scholars. Tongue cannot tell what the Bible has thus done. Young minds have been quickened by its matchless stories; the dormant intellect has been touched to energy by its magical power, and shown unexpected ability; eloquence has risen to loftiest strains when inspired by the inspired word. It has created sublimest musical melodies, and strengthened the poet’s wings for highest soarings. The novelist, while attacking, will quote a sentence to conclude and grace the page; and the historian will check his narration to admire the flowers culled from this divine garden. But secular learning is dangerous if it be not accompanied by sacred. The former too often breeds impatience and discomfort, while the latter produces patience and comfort. By that study we are introduced to “quiet resting-places.” We meditate upon the patience of the saints until we catch somewhat of their spirit. Reading these ancient writings is good; keeping them stored in the memory is good. But patience is the crowning quality. “Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy.” These writings record the incomparable drama of Job’s sufferings and triumphs. Patience taught by the example of the saints. Consolation imparted by the promises.
IV. These writings are benevolent in their purpose.—A benevolent work to produce and strengthen hope; for when a man loses hope he becomes poor indeed. How much of our modern writing is for the destruction of hope! Attempts are more largely made to destroy the foundations of our faith; and if these be destroyed, where are our hopes? These ancient writings teach us hope in the wisdom of the divine plans, in the benevolence of the divine arrangements, and in the final good to be secured by divine proceedings; they give the hope of “an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation.” They keep hope in lively exercise. Men have tried other writings in vain. But here is found a hope which maketh not ashamed; which has enabled its possessors to resist the “temptations of the world, the flesh, and the devil”; to breast a dark sea of troubles and overcome; to raise hymns of praise in the prison-cell; to turn the dark dungeon into a palace beautiful; and to sing while the flames were scorching the poor body,—
“There is a blessed land making most happy;
Never thence shall rest depart, nor cause of sorrow come.”
And truly glorious is the death scene of those who are rightly sustained by Christian hope. The Scriptures only can give this divine grace.
SUGGESTIVE COMMENTS ON Romans 15:4
Things written for a purpose.—“For whatsoever things were written afore-time were written for our learning, that we through patience and comfort of the Scriptures might have hope.” A quotation in the preceding verse from Psalms 69:9 leads the writer of this epistle to speak of whatsoever things, besides this, were written in ancient times. The particular instance suggests the universal truth as to the nature and object, not of all writings, sacred and profane, but of those regarded as sacred by the Jews.
I. The apostle we see, then, had in mind “the law and the prophets,” or all the canonical books of the Old Testament.—These are believed to be and to contain a revelation to man of duty and hope—a revelation for the development of spiritual life and moral principle and habit. And whatever theory we may adopt, verbal, substantial, or in effect, of inspiration, we must acknowledge that St. Paul taught and believed that all the Old Testament Scriptures were given for a direct purpose, not from man, though by man—given in some way by divine authority, or they would not be a sufficient foundation for our hope—“hope that maketh not ashamed,” and which we have “as an anchor of the soul.” The ten commandments were claimed to have been “written with the finger of God.” “Holy men of old spake as they were moved by the Holy Ghost.” The Scriptures are called “lively oracles.” “Thus it is written,” said Christ. “As it is written,” the evangelists frequently say. “In the volume of the book it is written of me,” said the psalmist—words which St. Paul quotes in the Epistle to the Hebrews. The first copies of the law were probably written on papyrus; the later on parchment, which was unrolled from right to left from a staff, and rolled on another as it was read; hence the word “volume.” The Jews had profound regard for the sacred writings, and their learned men knew the number of words, and even of letters, in them. It is not necessary to hold that the Holy Scriptures were miraculously preserved, but the reverence for them would tend to preserve them uncorrupted. That the books were all written by the men whose names they bear it may be difficult to prove; but the theory of imposture is impossible under all the circumstances. We must believe that they were written—written by men, but on the authority and by the inspiration of the Holy Spirit. Much the same may be said of the books of the New Testament. They were written for a purpose. They, it is believed, were written by divine inspiration, if not by dictation. They are the spiritual law of the kingdom of Christ. In them, nay, in the whole Bible, we are furnished with all necessary instruction, guidance, reproof, and counsel. “In them ye think [are satisfied that] ye have eternal life, and they are they which testify of Christ.” These books have been received from very early times by the Christian Church, guarded, taught to the people, cited, and preserved, and are plainly worthy of all acceptation.
II. The purpose for which the Holy Scriptures were written is one plain enough and easy to be understood.—
1. They were written for our learning. This has necessarily been anticipated; but too much cannot be said upon it. We need instruction as to our natural condition and sinful state, as to the means of grace and spiritual renewal, as to the need of worshipping and serving our Creator, as to the life which we have in and through Jesus Christ our Lord, and as to the way of finding life eternal, with its fulness of joy and rivers of pleasure.
2. The Scriptures were written that we might be patient learners in the kingdom of God, studying His word and pleasure, that we may prove “what is that good and acceptable and perfect will of God.” We are to be patient students, until we become as “scribes instructed unto the kingdom of heaven.” Patience in suffering, as well as in doing, is to be learned. “If we suffer with Him [i.e., with Christ], we shall also reign with Him.” “The trial of our faith being much more precious than gold that perished, though it be tried with fire, may be found unto praise and honour and glory at the appearing of Jesus Christ.” We are appointed both to do and to suffer; and how we shall act and live is taught us in Holy Scripture.
3. The Scriptures were written that we might have hope. Man without them is in darkness. He may reason out for himself a way of life; but it will not bring him an assured and earnest hope. But hope is to come, in great part, by doing the commandments of God, and patiently submitting to affliction, being “kept by His mighty power through faith unto salvation.” Thus come unto us sure comfort and peace, and hope becomes stronger and brighter as we advance in our Christian course, and this hope reacts upon our souls, and is an incitement to purity of life, and gives satisfaction in the very article of death.—Dr. Burrows, Ashtabula, New York.
The things that were written aforetime.—What St. Paul said of the Old Testament we may say of the New—of the whole Christian Bible—not least of those glorious epistles which are St. Paul’s own contributions to it. All of these Scriptures, New as well as Old, are written for the learning of us who live in these later ages. Our business is to make the most of the lesson. Scripture is a manual of moral or spiritual learning. It is addressed to the heart and to the will, as well as the intellect. It is a book for the understanding; and much more, it is a book for the spirit and for the heart. There are, no doubt, many other kinds of learning to be got from the Bible. It is a great manual of Eastern antiquities. It gives us information about the ancient world which we can obtain nowhere else. It carries us back to the early dawn of history, when as yet all that we commonly mean by civilisation did not exist. It is a handbook, again, of political experience. It shows us what a nation can do, and what it may have to suffer—how it may be affected by the conduct of its rulers—how it may make its rulers like itself. Again, it is a rich collection of moral wisdom as applied to personal conduct, and a man need not believe in divine revelation in order to admire the shrewdness and penetration of the Book of Proverbs. Again, it is a mine of poetry. It contains the highest poetry which the human race possesses—poetry before which the great masters of song must bow. It is a choice field for the study of language. In its pages we trace one beautiful language, the Hebrew, from its cradle to its grave. It gives us lessons in the use of language, to describe the emotions and the moods of the human soul, which are not to be found elsewhere. Learning of this kind has its value, and some of it is necessary if we are to make the most of this precious book; but it is not the learning which St. Paul says that the ancient Scriptures were meant to impart to Christians. A man may have much of this learning, and yet he may miss altogether the true lessons that Scripture has to teach him. “That we, through patience and comfort of the Scriptures, might have hope”—that is the end of the highest learning which Scripture has to give us. The Bible is the book of God, so it is the book of the future. At first sight it seems to be altogether a book of the past. The Bible helps us as no other book does or can. It stands alone as the warrant and stimulant of hope. It speaks with a divine authority; it opens out a future which no human authority could attest. Here is consolation and hope in Scripture for those who need and who will have it. Those who will may find in Holy Scripture patience, consolation, hope. Not in its literary or historical features, but in the great truths which it reveals about God, about our incarnate Lord, about man, in the great examples it holds forth of patience and of victory, in the great promises it repeats, in the future which it unfolds to the eye of faith, is this treasure to be found. A more constant, more reverent, more thorough use of Holy Scripture is surely one of the appropriate duties of a season like Advent, for “Scripture is a long letter sent to us from our heavenly country,” and we who hope in time to reach its shores should learn what we can about it and about the conditions of reaching it while we may. Thus, indeed, shall we prepare for that event which surely waits us all, the future judgment, if we shall read, mark, learn, and inwardly digest those Scriptures which God has given for our learning, that by patience and comfort of this His holy word we embrace and hold fast that hope of everlasting life which He has given us in and with His adorable Son.—Canon Liddon.
Our duty to study things written.—“Whatsoever things were written aforetime were written for our learning.” For our welfare Moses wrote, David sang, Solomon spoke lessons of wisdom, and the experiences of Job were recorded; Isaiah, Jeremiah, and the other prophets opened out their scrolls for our moral well-being; the great Teacher unfolded lessons of heavenly wisdom, the four evangelists observed and recorded, Paul argued, Peter laid down practical rules, John wrote his poem of love, and the sublime work of the Revelation was penned, for our learning. God’s revelation has been gradual. The knowledge of God’s material works has been progressively acquired, and God’s word has been given to mankind in parts. The Bible, thus given in parts and at long intervals, is possessed of striking unity. All the parts converge towards one central object—Jesus Christ. God gave to mankind a perfect world, and could at once have given a complete revelation. God revealed for the learning of the men of the olden time; and now He has blessed by giving the gathered writings of all His inspired servants. God gave one authoritative collection of writings. Men collect the wit and wisdom of Shakespeare, or gems from voluminous authors; here, in the Bible, is treasured the wisdom of the ancients. Some overlook the wisdom, and fix only upon what they call the follies; let it be ours to look to the wisdom. It is surprising that in these ancient writings we find purest types of composition, most correct and sublime thoughts, loftiest flights of poetry and eloquence, and brightest pearls of wisdom. But more than that, the writings of the Bible contain the true standard of morals. It is our duty prayerfully to study these writings. This book bears the impress of divinity. Let the objectors write psalms like David, show powers of imagination like the prophetic bards, let fall from their lips pearls of truth equal to those of the great teachers, persuade like Paul, and touch like the apostle of love, and then we may patiently listen to their diatribes. Meanwhile we will reverently attend to those Scriptures which have been given for our learning.
Things written best.—God speaks by His Scriptures. “Whatsoever things were written aforetime were written for our learning; that we, through patience and comfort of the Scriptures, might have hope.” Scripta sunt—they are written. Things that go only by tale or tradition meet with such variations, augmentations, abbreviations, corruptions, false glosses, that, as in a lawyer’s pleading, truth is lost in the quœre for her. Related things we are long in getting, quick in forgetting; therefore God commanded His law should be written. Littera scripta manet. Thus God doth effectually speak to us. Many good, wholesome instructions have dropped from human peris, to lesson and direct man in goodness; but there is no promise given to any word to convert the soul but to God’s word. Without this antiquity is novelty, novelty subtlety, subtlety death. Theologia scholastica multis modis sophistica—School divinity is little better than mere sophistry. Plus argutiarum quam doctrinœ, plus doctrinœ quam, usus—It hath more quickness than soundness, more sauce than meat, more difficulty than doctrine, more doctrine than use. This Scripture is the perfect and absolute rule. Bellarmine acknowledgeth two things requirable in a perfect rule—certainty and evidence. If it be not certain, it is not rule; if it be not evident, it is no rule to us. Only the Scripture is, both in truth and evidence, a perfect rule. Other writings may have canonical verity; the Scripture only hath canonical authority. Others, like oil, may make cheerful man’s countenance; but this, like bread, Strengthens his heart. This is the absolute rule: “And as many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God” (Galatians 6:16). Oh that we had hearts to bless God for His mercy that the Scriptures are among us, and that not sealed up under an unknown tongue! The time was when a devout father was glad of a piece of the New Testament in English—when he took his little son into a corner, and with joy of soul heard him read a chapter, so that even children became fathers to their fathers, and begat them to Christ. Now, as if the commonness had abated the worth, our Bibles lie dusty in the windows; it is all if a Sunday handling quit them from perpetual oblivion. Few can read, fewer do read, fewest of all read as they should. God of His infinite mercy lay not to our charge this neglect!—Adams.
The Scriptures an arsenal.—I use the Scriptures, not as an arsenal to be resorted to only for arms and weapons, … but as a matchless temple, where I delight to contemplate the beauty, the symmetry, the magnificence, of the structure, and to increase my awe and excite my devotion to the Deity there preached and adored.—Boyle.
Every passage fruitful.—Scarcely can we fix our eyes upon a single passage in this wonderful book which has not afforded comfort or instruction to thousands, and been wet with tears of penitential sorrow or grateful joy drawn from eyes that will weep no more.—Payson.
This lamp, from off the everlasting throne,
Mercy took down, and in the night of time
Stood casting on the dark her gracious bow,
And evermore beseeching men with tears
And earnest sighs to hear, believe, and live.
Pollock.
Scriptures remarkable as a literary composition.—Even as a literary composition the sacred Scriptures form the most remarkable book the world has ever seen. They are of all writings the most ancient. They contain a record of events of the deepest interest. The history of their influence is the history of civilisation and happiness. The wisest and best of mankind have borne witness to their power as an instrument of enlightenment and of holiness; and having been prepared by “men of God who spake as they were moved by the Holy Ghost” to reveal “the true God and Jesus Christ whom He has sent,” they have on this ground the strongest claims upon our attentive and reverential regard.—Angus.
Not to be discouraged if we do not understand.—We often read the Scriptures without comprehending its full meaning; however, let us not be discouraged. The light, in God’s good time, will break out, and disperse the darkness, and we shall see the mysteries of the gospel.—Bishop Wilson.
The great excellency of the word.—All things which are written are written for our erudition and knowledge. All things that are written in God’s book, in the Bible book, in the book of the Holy Scripture, are written to be our doctrine. Consider that the words of Paul are not to be understanded of all Scriptures, but only of those which are of God written in God’s book; and all things which are therein “are written for our learning.” The excellency of this word is so great, and of so high dignity, that there is no earthly thing to be compared unto it. The Author thereof is great—that is, God Himself, eternal, almighty, everlasting. The Scripture, because of Him, is also great, eternal, most mighty and holy. There is no king, emperor, magistrate, and ruler, of what state soever they be, but are bound to obey this God, and to give credence unto His holy word, in directing their steps ordinately according unto the same word. Yea, truly, they are not only bound to obey God’s book, but also the minister of the same, “for the word’s sake,” so far as he speaketh “sitting in Moses’ chair”—that is, if his doctrine be taken out of Moses’ law. For in this world God hath two swords; the one is a temporal sword, the other a spiritual. The temporal sword resteth in the hands of kings, magistrates, and rulers under Him; whereunto all subjects, as well as the clergy as the laity, be subject, and punishable for any offence contrary to the same book. The spiritual sword is in the hands of the ministers and preachers; whereunto all kings, magistrates, and rulers ought to be obedient, that is, to hear and follow, so long as the ministers sit in Christ’s chair, that is, speaking out of Christ’s book. The king correcteth transgressors with the temporal sword; yea, and the preacher also, if he be an offender. But the preacher cannot correct the king, if he be a transgressor of God’s word, with the temporal sword; but he must correct and reprove him with the spiritual sword, fearing no man, setting God only before his eyes, under whom he is a minister to supplant and root up all vice and mischief by God’s word; whereunto all men ought to be obedient, as is mentioned in many places of Scripture, and amongst many this is one, Quæcunque jusserint vos servare servate et facite: “Whatsoever they bid you observe, that observe and do.” Therefore let the preacher teach, improve, amend, and instruct in righteousness with the spiritual sword, fearing no man, though death should ensue. Thus Moses, fearing no man, with his sword did reprove King Pharaoh at God’s commandment. All things that are written in God’s book, in the Holy Bible, they were written before our time; but yet to continue from age to age, as long as the world doth stand.—Bishop Latimer.
ILLUSTRATIONS TO CHAPTER 15
Romans 15:4. President Webster on the Bible.—On one occasion, when seated in the drawing-room with Mr. and Mrs. Ely, at Rochester, Mr. Webster laid his hand on a copy of the Scriptures, saying with great emphasis, “This is the Book!” This led to a conversation on the importance of the Scriptures and the too frequent neglect of the study of the Bible by gentlemen of the legal profession, their pursuits in life leading them to the almost exclusive use of works having reference to their profession. Mr. Webster said: “I have read through the entire Bible many times. I now make a practice to go through it once a year. It is the book of all others for lawyers, as well as for divines; and I pity the man that cannot find in it a rich supply of thought and of rules for his conduct. It fits man for life; it prepares him for death.” The conversation then turned upon sudden deaths, and Mr. Webster adverted to the then recent death of his brother, who expired suddenly at Concord, N.H. “My brother,” he continued. “knew the importance of Bible truths. The Bible led him to prayer, and prayer was his communion with God. On the day on which he died he was engaged in an important cause in the court then in session; but this cause, important as it was, did not keep him from his duty to his God. He found time for prayer, for on the desk which he had just left was found a paper, written by him on that day, which for fervent piety, a devotedness to his heavenly Master, and for expressions of humility I think was never excelled.”
Romans 15:4. Robin Hood before the word of God.—I came once myself to a place, riding on a journey homeward from London, and I sent word overnight into the town that I would preach there in the morning, because it was holiday; and methought it was a holiday’s work. The church stood in my way, and I took my horse and my company and went thither. I thought I should have found a great company in the church, and when I came there the church door was fast locked. I tarried there half an hour and more. At last the key was found, and one of the parish comes to me and says, “Sir, this is a busy day with us. We cannot hear you; it is Robin Hood’s day. The parish are gone abroad to gather for Robin Hood: I pray you let them not.” I was fain there to give place to Robin Hood. I thought my rochet should have been regarded, though I were not; but it would not serve—it was fain to give place to Robin Hood’s men. It is no laughing matter, my friends. It is a weeping matter, a heavy matter—a heavy matter, under the pretence of gathering for Robin Hood, a traitor and a thief, to put out a preacher, to have his office less esteemed; to prefer Robin Hood before the ministration of God’s word; and all this hath come of unpreaching prelates. This realm hath been ill provided for, that it hath had such corrupt judgments in it, to prefer Robin Hood to God’s word. If the bishops had been preachers, there should never have been any such thing; but we have good hope of better. We have had a good beginning. I beseech God to continue it! But I tell you, it is far wide that the people have such judgments; the bishops they could laugh at it. What was that to them? They would have them to continue in their ignorance still, and themselves in unpreaching prelacy.—Latimer.