DISCOURSE: 1818
THE GOSPEL SENT TO THE GENTILES
Acts 28:28. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it.
WHEN we consider how often we are called together to hear the word of God, we are surprised and humbled to find so little good done by it. But the Apostles themselves had the same cause for complaint as we. We can scarcely conceive a more solemn occasion than that on which the Jews at Rome were convened to hear the Gospel. St. Paul was brought thither as a prisoner, on account of his zeal and fidelity in the cause of Christ. The Jews were anxious to know from himself what were the peculiar doctrines which he maintained: and, having appointed a day for that purpose, they came to his lodging, and attended to his discourse from morning to evening. But, alas! the greater part of them rejected his testimony, and drew from him that solemn admonition, which had, many hundred years before, been given to their fathers: he told them that they were given up to judicial blindness; and that the consolation which he in vain sought amongst them, he should find amongst the Gentiles; who were ordained of God to inherit those blessings which they despised.
There are two things which we propose to notice on the present occasion:
I. The salvation here spoken of—
It is of great importance to observe the terms by which the Gospel is here designated: it is called “the salvation of God.”
It is “salvation”—
[The true nature of the Gospel is by no means generally understood. The generality conceive it to be nothing more than a new system of duties. There are some, however, who appear to be acquainted with its nature to a certain extent, but materially fail when they come to explain themselves more fully. They will speak of our condemnation by the law, and our inability to save ourselves according to the terms of the first covenant: they will also represent Christ as introducing a new covenant, and as the Author of salvation to all who believe in him. Thus far they are right: but when it is inquired what are the terms of the new covenant, and how it is that Christ saves his people, they shew that “they have need to be taught afresh what be the first principles of the Oracles of God.” They say that Christ has procured for us a milder law, which requires only sincere obedience: and that, if we endeavour to obey that law, his death shall atone for our imperfections, and his righteousness shall make up for our defects. But this representation of Christ’s work very ill accords with the terms by which the Gospel is characterized in the text. The Gospel in that view would be only a new law; and salvation by it would be, in fact, salvation by works, and not by grace. However the law itself be reduced, if our obedience to it, either in whole or in part, be the ground of our acceptance with God, it is salvation by works; and the performers of those works will have to glory before God. Let our justification depend ever so little on our works, the case will be precisely the same: we shall have some ground of boasting within ourselves: if not so much as we should have had by the first covenant, still we have some: which clearly proves, that this idea of the Gospel is erroneous: for the Gospel excludes boasting altogether [Note: Romans 3:27.].
The truth is, that the Gospel is a revelation of “salvation,” of salvation wrought out for us by the Son of God; wrought out, I say, entirely by his obedience unto death. It views men as lost, entirely lost and undone in themselves. It represents Christ as assuming our nature, to obey that law which we had broken, and endure those penalties which we had incurred: and it declares, that all who will come to Christ, relying wholly on his blood and righteousness, shall be accepted through him. It is true, it requires works as evidences of our faith; but the only ground which it proposes for our justification before God, is the all-sufficient righteousness of Jesus Christ. In a word, it reveals and offers to us a salvation purchased by the blood of Christ, and freely given to all who believe in him.]
It is emphatically called “the salvation of God”—
[This salvation was altogether planned by God. No created being could have devised such a scheme for saving man in perfect consistency with all the divine perfections — — — It was executed by God, who miraculously formed the human nature of Christ in the womb of a virgin, and upheld him in every part of his most arduous undertaking, and raised him from the dead, and constituted him Head over all things to the Church, that he might finish the work he had begun, and secure to himself the souls which he has purchased with his blood — — — Finally, it was in every respect worthy of God; such a display of wisdom, of goodness, and of all his glorious perfections, as will be the one object of wonder, love, and praise, to all eternity — — —
As for the system which men have substituted in its place, it is indeed “another Gospel,” which the Apostles never knew, and which God never revealed. It deserves not to be called “the salvation of God;” for it is no salvation at all: nor would any creature be ever saved by it. Who will undertake to tell us what that quantum of imperfection is which it allows of; or to define the exact limits of that sincerity which it requires? It is the offspring of pride and ignorance; and will be the parent of everlasting misery, to all who embrace it. That only is the true Gospel, which leaves to man no ground of glorying in himself, but gives all the glory of his salvation to God alone.]
Let us next turn our attention to,
II.
The things affirmed respecting it—
We cannot but observe the solemnity with which the Apostle’s affirmations are introduced. But there was occasion for it, because the things which he asserted appeared altogether incredible. He asserted,
1. That the Gospel salvation was sent to the Gentiles—
[Of this the Jews had no conception. Being habituated to consider themselves as exclusively the Lord’s people, and to regard the Gentiles as dogs, they could not even listen to the idea that the wall of partition should ever be broken down, and the Gentiles be incorporated with the Church of God [Note: Acts 22:21-22.]. And the Apostles themselves were exceeding slow to admit the thought, notwithstanding they had been commanded to “go into all the world, and to preach the Gospel to every creature.” Even six years after our Lord’s ascension, Peter himself could not be prevailed upon to go and instruct a heathen family, without repeated visions to convince him that it was agreeable to the mind of God: and, when he had done it, he was called to an account for it by the whole college of Apostles, who were pacified only by the relation which he gave of the different visions, and the testimony which God himself bore to his conduct by pouring out upon them the gift of the Holy Ghost. When convinced by his arguments, they exclaimed with surprise, “Then hath God unto the Gentiles also granted repentance unto life [Note: Acts 11:18.].” But the Apostle here declares that God had sent salvation to the Gentiles, and that it should be sent to them throughout all the world. To this he adds,]
2. That they would hear it—
[The Jews, notwithstanding they had enjoyed the ministry of Christ, and beheld his miracles, and had his resurrection so abundantly attested; notwithstanding an appeal also was constantly made to their own inspired writings, and the accomplishment of acknowledged prophecies was pointed out to them,—notwithstanding every advantage, I say, they would not believe. The probability therefore was, that, if they, with all their means of information, rejected the Gospel, much more would the heathen reject it. But God foresaw that they would receive it, or rather, fore-ordained that they should. Accordingly, we find that millions in every quarter of the globe have been made obedient to the faith; and we are assured that all “the fulness of the Gentiles shall in due time come in [Note: The prophet Ezekiel, in a vision of a river proceeding from the sanctuary, and becoming gradually so deep that it could not be forded, represents the progress of the Gospel. The river running into the Dead Sea, where, it is said, no fish can live, instantly healed the sea, so that living fish of every kind became innumerable. The Dead Sea fitly marked the state of the heathen world; and the effect produced upon it by the waters of the sanctuary, marked the change which the Gospel should infallibly produce. Ezekiel 47:9.]” — — — To God nothing is impossible; and he who has thus far accomplished his word, will certainly fulfil it to the end. The grain of mustard-seed shall become a great tree, and all the birds of heaven shall come and dwell under its shadow.]
In this subject will be found abundant matter,
1.
For reproof—
[It is in this view principally that the words were uttered. And if St. Paul had so much reason to complain when he saw the Jews were not persuaded to embrace Christianity by one sermon, what reason have we to complain, when persons professing Christianity cannot be prevailed upon by hundreds of sermons to walk in any measure worthy of their profession! Surely thousands of the poor heathen,—Indians, Hottentots, Hindoos,—who have received the word with gladness, and experienced the blessedness of this salvation, will rise up in judgment against us, and condemn us. Yes, amongst them there are many who value this salvation more than life itself. Ah! how will they reprove our supineness and indifference! Well;—be it known unto you, that if you, who call yourselves Christians, will not value the Gospel as you ought, it shall be taken away from you, and be given to others who will bring forth the fruits thereof with gladness — — —]
2. For encouragement—
[When exertions are recommended for the conversion of the heathen, it is common to say, they will not renounce their superstitions; and we cannot attain their language so as to hope for any success in our endeavours. But if God has sent the Gospel to the heathen, and declared that they will hear it, we may well look to him to overcome all the difficulties that lie in our way — — — But it may be said, the time is not come. What right have we to say this? or what reason to imagine it? If we consider the exertions that are making in the Christian world for the translating of the Scriptures into different languages, and for sending the Gospel to the remotest corners of the earth, we have reason rather to hope that the time is come. But the time as it respects us is always come; and there is no period when we ought not to exert ourselves in the cause of God, and for the benefit of our fellow-creatures. The question then is, if God has sent salvation to the heathen, who is willing to carry it? for “they cannot believe, unless they hear: nor can they hear without a preacher.” O that there were amongst us more, whose hearts the Lord had “touched with a live coal from off his altar,” that when he says, “Who will go for us?” would immediately reply, “Here am I, send me!” This was the prophet’s frame of mind even when God told him that his ministrations would have no other effect than that of hardening the minds of men [Note: Isaiah 6:6-10.]. It was sufficient for him that he was doing the Lord’s work. How much more then should we be ready to carry the Gospel to the heathen, when God pledges himself to us that they will hear it! Let us pray to God, that since the harvest is so great, he would send forth labourers; and, if we cannot do all we would, let us, each in his station, do all we can — — —]
END OF VOL. XIV.