DISCOURSE: 2034
THE GRACE OF CHRIST
2 Corinthians 8:9. Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
THE excellence of Christianity with respect to the mysteries it reveals, and the precepts it inculcates, is generally acknowledged; but few see it with respect to the motives by which it enforces the performance of our duty. But in this last respect it differs as widely from all other religions as in either of the former; and claims an undoubted superiority over all the dogmas of philosophy, and over Judaism itself. The love of Christ in dying for us is not merely proposed as a tenet to be believed, but is urged as the most powerful, and indeed the only effectual, argument for the quickening of us to an universal and unreserved obedience. This was the consideration by which St. Paul enforced his exhortations to liberality when writing to the Corinthian Church: and it will be universally operative, wherever it is understood and felt.
In discoursing on this subject we shall not enter in a general way into our fall, and our recovery by Christ, but will,
I. Set forth the grace of Christ as it is here delineated—
There are four distinct considerations in the text, every one of them reflecting light upon this point, as so many mirrors uniting their rays in one common focus. These we shall view in their order:
1. The pre-existent state of Christ—
[In the text we are told, “He was rich.” This idea when applied to our fellow-creatures we can easily understand: but who can comprehend it when applied to Christ? What adequate conception can we form of his glory or felicity? He was from all eternity “in the bosom of his Father [Note: John 1:18.],” and was “daily his delight [Note: Proverbs 8:30.].” He had a communion with the Father in all that he knew [Note: Matthew 11:27.], in all that he did [Note: John 5:19.], in all that he enjoyed [Note: John 17:10.]. He had a most perfect Oneness with the Father [Note: John 10:30.], possessing in himself all the fulness of the Godhead [Note: Colossians 2:9.], and receiving together with him the adoration of all the angels in heaven [Note: Isaiah 6:3. with John 12:41.]. Such was the glory which Christ had with the Father before the world was brought into existence [Note: John 17:5.]. Nor was he capable of receiving any addition either of honour or of happiness from his creatures [Note: Psalms 16:2.]. He would have been equally great and glorious though no creature had existed either in earth or in heaven to behold him [Note: Job 22:2.]; or though all who transgressed against him should perish for ever. Yet such was his love, that in the midst of all his blessedness he thought of us, and undertook our cause, and engaged to become our substitute and surety [Note: Psalms 40:7-8.].
How infinitely does this “grace” transcend our highest conceptions! Indeed we do but “darken counsel by words without knowledge,” when we attempt to speak on this mysterious subject.]
2. The humiliation to which he submitted—
[It was a marvellous act of grace that he should condescend to form creatures, and to give them a sight of his blessedness and glory. But that he should notice them after they had left their first estate, and despoiled themselves of their original righteousness, this was an act of condescension which we should have deemed impossible, if he had not actually evinced by his conduct that it could be done. But who would believe it possible that he should stoop so low as to take our nature upon him? Yet even that he did; and that too not in its primitive state, but in its present fallen state, subject to numberless infirmities and to death itself. He was “made in the likeness of sinful flesh [Note: Romans 8:3.],” and was in all things like unto us, sin only excepted [Note: Hebrews 2:17; Hebrews 4:15.]. Nor did he assume even our fallen nature in its highest condition: he was born, not in a palace, but a stable; he spent his life, during the first thirty years, in the low occupation of a carpenter; and, for the four last years, he was often destitute of the common necessaries of life, yea, even of a place where to lay his head [Note: Matthew 8:20.]. He was aware that he should meet with nothing but contempt and persecution from men; and yet he submitted to it for their sakes. But even this, great as it was, by no means reaches to the full extent of his debasement: No; he put himself in the place of sinners, that he might endure the curse due to their iniquities [Note: 1 Peter 2:24.]: he submitted to bear the assaults of Satan, and the wrath of God [Note: Isaiah 53:10.]. If therefore we would form a just idea of his humiliation, we must visit the garden of Gethsemane, and see him bathed in a bloody sweat, and hear him “making supplication to his Father with strong crying and tears,” for the removal of the bitter cup [Note: Luke 22:44.Hebrews 5:7.]: we must then follow him to Calvary, and hear his bitter complaints under the depths of dereliction [Note: Matthew 27:46.], and behold him in the midst of inexpressible agonies of soul and body, dying the accursed death of the cross: and lastly, we must view him imprisoned in the grave under the sentence of the law, of that law which doomed us all to everlasting death [Note: Galatians 3:13.]. Here, here was humiliation, such as filled all heaven with wonder; here was poverty, such as never can be comprehended by men and angels.
In this view the Apostle elsewhere describes the grace of Christ, contrasting the dignity of his pre-existing state with the state he assumed, and the degradation he endured [Note: Philippians 2:6-8.]. O that we might have worthy conceptions of it, and be enabled in some poor measure to comprehend its unexplored heights, its unfathomable depths [Note: Ephesians 3:18-19.]!]
3. The objects for whom he interposed—
[It was not for angels, the highest order of created beings, that Jesus interested himself, but for man: he passed by them, and deigned to notice us [Note: Hebrews 2:16.]. But was there any thing in us more than in them, to recommend us to his regard? No: we were destitute of any the smallest good; and full of all imaginable evil [Note: Jeremiah 17:9; Genesis 6:5.]. There was not a faculty of our souls that was not debased by sin, nor a member of our bodies that was not polluted with iniquity [Note: Romans 3:10-18.]. We were even haters of God himself [Note: Romans 1:30.]; and so full of enmity against him, that we were actually incapable of obeying any of his laws [Note: Romans 8:7.], and as far as our influence or example could prevail, we strove to banish him from the world [Note: Romans 1:28. Ephesians 2:12 and Psalms 14:1. “No God,” that is, I wish there were none,].
Our misery too was as great as our wickedness. We were under sentence of condemnation, and exposed to all the curses of the broken law: “the wrath of God abode upon us;” and nothing remained but that the thread of life should be cut, and we should have been miserable in hell for evermore. Yet such was his compassion that he interposed for us, and became our mediator with God, our “advocate with the Father.” How wonderfully does this enhance the grace he has manifested! It would be a marvellous effort of love, if a king should put himself in the place of a condemned rebel, and suffer the sentence of the law in his stead: but for the Creator himself to become a creature, that he might suffer in the place of those who deserved nothing but death and hell, well may this be termed “the exceeding riches of his grace,” the very masterpiece of Divine love [Note: Ephesians 2:7; Romans 5:8.]!]
4. The state to which, by that interposition, he exalts us—
[If he had procured a remission of our sentence, and the favour of annihilation, what a mercy would it have been! and what a mercy would the devils account it, if they could obtain such a favour at his hands! But this would not satisfy our adorable Saviour: he had far higher views in undertaking for us: he determined to restore us to a state of reconciliation with God; to renew our nature, and thereby fit us for the enjoyment of God. Moreover, to all the blessings of grace and peace he determined finally to add that of everlasting glory. He determined, not merely to remove our poverty, but to make us “rich.” And in order to see how rich he makes his people, contrast for one moment the state of Dives in hell, crying in vain for one drop of water, and Lazarus enjoying all the fulness of God in Abraham’s bosom. Such are the riches he designs for us: to procure them for us was the very end of his incarnation and death: nor will he ever relinquish those whom he has purchased with his blood, till he makes them “joint-heirs with himself,” and puts them into possession of that “inheritance which is incorruptible, and undefiled, and never-fading.” In a word, he became bone of our bone, and flesh of our flesh [Note: Ephesians 5:30.], that we might be one spirit with him [Note: 1 Corinthians 6:17.]. He emptied himself of his glory [Note: ἐκένωσε, Philippians 2:7.], and descended, as it were, to the lowest hell, that he might “pluck us as brands out of the burning,” and exalt us to the throne from whence he came [Note: Revelation 3:21.].
Such, such was the grace of Christ: it was infinitely more than words can express, or than imagination can conceive.]
Having endeavoured to unfold this mystery, we will,
II.
Inquire what you “know” respecting it—
It is here taken for granted that all Christians “know” this grace. Let me ask then, What you do know of it,
1. As an article of faith—
[Multitudes who are called Christians, know scarcely any thing respecting the faith which they profess; and, if interrogated concerning the ground of their hopes of salvation, would be found to expect it, not as purchased for them, by the death of Christ, but as obtained and merited by their own repentance and good works.
Many indeed are decidedly opposed to the principles of the Gospel, denying strenuously the divinity of Christ, and the atonement made by him, and the doctrine of justification by faith in him. As for such persons, they, with all their pretended knowledge, are as ignorant of the Gospel as if they had never heard it at all: and, if they were to attempt to expound my text, would reduce it to the veriest absurdity; divesting the work of Christ of all its grace and of all its efficacy.
But ye, I hope, brethren, “have not so learned Christ.” Ye, I trust, do indeed believe in him as “Emmanuel, God with us.” Ye believe that all the glory of the Godhead was his; and that laying aside, as it were, for a season that glory, he become a man, and lived and died for you; that by his atoning blood he might reconcile you to God, and by his all-perfect righteousness he might obtain for you a title to an heavenly inheritance. You believe that if ever you possess the felicity of heaven, it must be altogether through the poverty which he submitted to for you: and all your hopes of heaven you found on him alone.
Hold fast then this faith. Yet let it not be in you as a mere speculative truth, but seek to improve it,]
2. As an influential principle—
[It is in this view that it is particularly brought forward in my text. And in this view chiefly was it endeared to the Apostle Paul, who bears this testimony respecting it; “The love of Christ constraineth me.” He rightly judged, that, “if one died, then were all dead; and that he died for all, that they who live, should not live unto themselves, but unto him who died for them and rose again [Note: 2 Corinthians 5:14.].” Now then has it that same influence on you? Does it fill you with wonder and admiration, that the God of heaven and earth should stoop so low for you, and submit to such indignities for you, and endure such sufferings for you, and by such mysterious methods obtain eternal glory for you? My dear brethren, if you know this mystery aright, it will so operate upon you, as to make you feel, that all you are, and all that you have, is Christ’s, to be employed solely and exclusively for him, whose you are, and whom you are bound to serve [Note: 1 Corinthians 6:19-20.]. “You will live not to yourselves, but altogether for him who is by every possible claim the rightful Lord both of the dead and living [Note: Romans 14:7-9.].
The consideration of this love too will lead you to walk in his steps, and to shew to others, as far as you are able, the love which he has shewn to you [Note: If this be a subject for a Charity Sermon, this idea must be greatly amplified.] — — — True indeed, you are not in existing circumstances required to impoverish yourselves to enrich others; but to make “your abundance the means of supplying the necessities of your poorer brethren” you are called [Note: ver. 13, 14.]; yea, and you are bound so to improve your talents, in order “to shew the sincerity of your love to Christ [Note: ver. 8.]” — — —]
Application—
1.
Seek then this knowledge—
[You well know with what labour and industry worldly knowledge is obtained: and will you grudge the labour that is necessary for the attainment of divine knowledge? What are all earthly sciences in comparison of “the grace of Christ?” St. Paul, the most learned man of his day, “accounted all things but dung for the excellency of the knowledge of Christ Jesus his Lord [Note: Philippians 3:8.].” And you also, if you estimate things aright, will never rest, till you have acquired some insight into the great mystery of redemption through the sufferings of your incarnate God — — — As to the poor and illiterate, the knowledge of philosophy is far beyond their reach: but not so the knowledge of divine mysteries. “What God has hid from the wise and prudent, he does and will reveal to babes [Note: Matthew 11:25.].” “The weak and foolish he has chosen in preference, in order that he may confound the wise and mighty, and constrain all to glory in him alone [Note: 1 Corinthians 1:27-29.].” Only ask of God to enlighten your minds by the influence of his good Spirit, and “he will give to every one of you liberally, and without upbraiding [Note: James 1:5.]” — — —]
2. Endeavour to improve it for the good of others—
[This is the knowledge which saves the soul [Note: 2 Timothy 3:15.]. In “this is eternal life,” which is the inalienable property of all who possess it [Note: John 17:3.]. Will you then “hide this light under a bushel, instead of making use of it for the benefit of all around you [Note: Matthew 5:15.]?” That be far from you. No, my brethren, seek to “grow in the knowledge of the Lord Jesus Christ” yourselves, and diffuse it, if possible, to the very ends of the earth — — —]