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Commentary Index | Return to PrayerRequest.com | DownloadJabez Burns Sermons: 853. Rom 14:7-8. Selfishness
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Rom_14:7-8. Selfishness
"For none of us liveth to himself, find no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live, therefore, or die, we are the Lord's."—Rom_14:7, Rom_14:8.
Our text is meant to show the benevolent and spiritual character of true religion. The converted man lives to Jesus Christ; indeed Christ is his life—the source, the strength, the model, and the end of the Christian's life. Therefore it follows that the terms selfish and Christian mean opposite things: that no man can compound the two.
A Christian selfish man! A selfish Christian! How strange the very sound. No; the apostle avers, that "none of us liveth to himself;" but, "whether we live, we live unto the Lord; and whether we die, we die unto the Lord." However naturally and practically selfish the heart may be, yet, when softened and renewed by the grace of God, it becomes soft, and tender, and benignant; and its emotions become spiritual, benevolent, and Christlike.
We design, however, in this discourse, to try ourselves, and see whether self or Christ be the end and object of our life.
We ask, then,
I. When do men live to self, and not to Christ?
Observe,
1. Some live in direct opposition to Christ. They oppose his spiritual authority, and despise his gospel and salvation; give themselves up to despisers of his grace, and to work iniquity. These are the open enemies of the cross—the avowed servants of Belial,—men who bear the mark of rebellion on their foreheads, who glory in their shame, and only mind earthly things.
2. Others are absorbed in their own things, and neglect Christ.
These are not profane, skeptical, vile; but they are occupied solely with their own worldly pursuits—never take into account Christ's divine claims. They cannot come to Christ's feast, because their farms, and their merchandise, and their secular pursuits, demand their whole time and attention.
Now, these industrious worldlings, from their respectable position in society, and their freedom from gross vices, are in extreme peril of concluding that all is well with them.
But selfishness is the very atmosphere of their being. Christ and his claims are totally neglected, and therefore they have no interest in true and saving religion. It is possible to be in the world, and attend to its concerns with attention and diligence, and yet to honor Jesus by giving him always, and in all things, the preeminence. His kingdom being sought first, other things may have their legitimate place, and time, and attention. But the lovers of the world exclude Christ altogether, and live entirely to themselves.
3. Others seek their own things chiefly, and more than Christ's.
Christ has some of their thoughts, and their time, and their influence; but he is not first and chief. The fragments are given to Christ. They invert the spirit of the text, and seek first the things of the body and time, and hope that Christ's things will be added to them; but they will not, they cannot. For the soul must be cared for first, or not truly at all. Christ must have the throne of the heart, or he will not dwell in the soul at all. He must have our preeminent love, or he will not accept what affection may be saved from other objects. Now, this is a modified form of selfishness; but still it has all the fatal evil within itself, that will destroy the soul. Hear Christ's searching declaration on the subject. "And there went great multitudes with him: and he turned, and said unto them, If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple. And whosoever doth not bear his cross, and come after me, cannot be my disciple. For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it. Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him, saying, This man began to build, and was not able to finish. Or what king, going to make war with another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. So, likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."—Luk_14:25-33.
4. Others make their own happiness the end of living to Christ.
This point requires careful attention. There is, indeed, a right, virtuous, honorable, and important self-love. To seek our real and spiritual good for body and soul, and for both worlds. To this we are often directed, especially in the Proverbs, and in the Psalms; where religion and health, and long life, and honor, and happiness, are exhibited as being inseparably connected.
Now to keep this connection in view is most right and proper. But this, our own happiness, is not the sole end of religion. It is only one part, that which we receive—"I will bless thee." But we live to ourselves if we leave out the other part—"thou shalt be a blessing."
We much fear this is the crying sin of the Church—making our own so-called happiness the sole end of living to Christ. Now, this is not the meaning of the text. No man can live to Christ solely for his own good. Now to this last modification of selfishness—being religious for the sole sake of being comfortable, and eventually happy—the rest of our discourse will be directed. Let me, then,
II. Show you the evil of this state.
That is making ourselves the end of our religion.
1. It is utterly discordant with the character of God.
God is love; essential, infinite, exhaustless, eternal love. Most blessed, and happy in himself; but he is the source of blessing to all the various creatures of his hands. The heavens, the earth, and the vast universe is full of his goodness; and he "is good to all, and his tender mercies are over all his works."
Now, our moral nature must be in harmony with his, if we are to be truly religious. Except we are partakers of his love, and his mercy, and goodness, and benignity, we cannot be acceptable to him. Hence Jesus laid the utmost stress on this in his divine teaching. He showed his disciples that they were ever to imitate God in his patience and longsuffering, to the vilest and most unworthy. "Ye have heard that it hath been said, thou shalt love thy neighbor, and hate thine enemy. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect."—Mat_5:43-48.
2. It is entirely unlike the spirit and conduct of Jesus.
He was perfectly holy and devout, and was filled with the love of the Father; but he was practically and constantly benevolent. Indeed, the very constitution of his person, and his whole work, rested on the outgoings of the most elevated love and mercy to our world. Hear what the apostle says of the motives and ends of his great mission. "For 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."—2Co_8:9. Hear what he himself averred on the same subject:—"Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many."—Mat_20:28. He lived not to himself, or he had never left heaven; never become human; never had been born of a virgin; never lived in poverty, affliction, sorrow, and grief; would never have gone about doing good. His life of goodness, and works of love, were only suspended by his death for a few transitory hours, for they revived with him, and burst forth with renewed ardor, when he rose from the dead, and his last act on earth was the gracious outpouring of his blessing and grace, on the disciples who surrounded him, on the mount of ascension.
He still possesses the same spirit, and is engaged in the same gracious work, now that he is seated at the right hand of the Majesty on high.
How opposed to this is the professed Christian who lives to himself!
3. It is completely counter to the principles of the gospel.
Let me inquire, as it regards the believer, for what is he regenerated, if he is still under the dominion of the old selfish nature? Blessed with the spirit of Christ for what? Replenished with grace, for what purpose or end?
Is not love the atmosphere of true religion? Not a mere sentimental feeling, but a living, glowing emotion, put forth in practices of goodness and generosity. And if the gospel has not softened and enlarged the heart, what has it really done?
4. It is contrary to all the works of God, and laws of the divine government.
Throughout the universe, so for as wo know, he makes one thing a blessing to another. Angels to each other, and to us. Men also, one to another. All the pious were so in the early ages of the world's history. Nothing was ever designed to terminate in itself. Not the sun, with its exhilarating beams; nor the sea, with its liquid resources; nor the air, with its vitalizing power; nor the earth, with its fertile and producing energy; nor flowers, with their fragrances and beauties. Sin only is the great element of selfishness, and equally of destruction to its victims. Selfishness is subversive of that happiness which it seeks.
No man who lives to himself enjoys what he seeks, even though he should possess it. Take the beautiful flower from its native soil, and how soon it begins to wither and die.
Selfish persons are generally morose and discontented. God's laws are violated, and wretchedness is the consequence. We get out of the light and the sunshine, and all is dark and dreary. Goodness is the very atmosphere of enjoyment and blessedness
Then what is the application of the text?
(1.) That true religion consists in living to Christ; living to him as our model to study. Him as the Lord we should please in all things; him as the end of our lives; so that, whether we live or die, Christ may be magnified. Now to this end has he redeemed us, that we may be always his; his—body, soul, and spirit, for time and eternity.
(2.) The means of this life—is the grace he supplies. The roots of selfishness are deep and spreading, and difficult to be looted up; yet his grace is sufficient to effect it. Let our hearts be fairly laid open to the silent yet omnific energy of divine grace, and it will become soft and fruitful; and instead of the briers and thorns of selfishness, it will produce abundantly all the fruits of goodness to the glory of God.
(3.) How we should examine and prove ourselves as to the state of our hearts. Has the native selfishness of our hearts been destroyed? Do we respond fully and feelingly to the word of truth and the spirit of Christ? Do we delight in goodness, and cherish a spirit of kindness and benignity to our fellowmen? And is this state of heart one we seek to cultivate by prayer and communion with God?
Finally, we urge the claims of Christ on the unconverted. Mark what he has done for you, and the infinite claims he has on all you are and have. You belong to him, and not to yourselves; and living in sin and open rebellion is just one course of wicked robbery of God. A robbery, however, which, while it grieves God's spirit, will prove most disastrous to your best interests for both worlds. Oh, think that, to live to Christ, and for Christ, is just that life which every intelligent spirit should aspire after, and which is alike dignified, secure, and happy.