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THE GENTILES RECEIVE THE GOSPEL
WHEREVER the word of God has been faithfully dispensed, it has created a diversity of sentiment amongst the hearers; some receiving it with gratitude, and others rejecting it with disdain. Even when our Lord himself preached, “some said he was a good man; whilst others said, Nay, but he deceiveth the people.” Such also was the reception which the Gospel met with when ministered by the Apostles: “The multitude was divided; and part held with the Jews, and part with the Apostles [Note: Act_14:4.].” Our blessed Lord foretold this, and declared, that the effect of his Gospel would be, “not to bring peace on earth, but a sword;” and “to set even the nearest relatives against each other [Note: Mat_10:34-36.].” The division occasioned by it at Antioch was exceeding great; the Jews, almost universally, “rejecting it,” whilst the Gentiles, in vast multitudes, took the liveliest interest in it; insomuch that the Apostle now for the first time made the instruction and conversion of the Gentiles the great object of his ministrations.
In the words which we have now read, we see,
I. The necessity to which he was reduced—
[The obstinacy of the Jews was attended with the most distressing consequences. They, in the first instance, disregarded the Gospel; but, “when they saw almost the whole city come together to hear it,” they set themselves against it, with the utmost violence, “contradicting” it as false, and “blaspheming” it as wicked. With such inveteracy did they put it away from them, that they pronounced sentence, as it were, against themselves [Note: This is the meaning of ê ñ ß í å ô å ἑ á í ô ï ý ò .], as altogether unworthy of eternal life. On this account, the Apostles, without any further delay, put into execution the commission they had received, and made a free offer to the Gentiles of the blessings which were thus despised by the Jews.
Now it is a fact which cannot be dissembled, that circumstances not very dissimilar are found, wherever a man of an apostolic spirit is called to labour: multitudes of those to whom he has been primarily and more particularly sent, not only despise his message, but, when others in the neighbourhood flock to hear his word, “are filled with envy,” and complain of the inconvenience they sustain by having their churches so crowded. They also “contradict and blaspheme” both the testimony that is borne, and the minister who bears it. Thus in effect they “put away the word of God from them,” and declare, by their conduct, that they neither value nor desire that salvation, which Christ has purchased for them. Thus, with the most earnest desire to promote the salvation of those whom he regards as his immediate charge, a minister is often constrained, by the obstinacy of those who will not hear, to be content with addressing himself to those who will; and to regard those as the most endeared objects of his attention, who are not, except by their own voluntary act, contained within the proper sphere of his commission. This is greatly to be regretted, because such despisers of the Gospel both harden themselves, and excite prejudice in others: nevertheless it is a comfort to the faithful minister to find, that, if rejected by some, there are others who hear him gladly, and know how to appreciate his labours.]
In turning to the Gentiles, he declared,
II. The authority under which he acted—
[He might have mentioned the express injunctions of his Lord [Note: Luk_24:47. Act_1:8.]: but he knew that his word would have no weight with the Jews; and therefore he cited a passage of the Old Testament, which the Jews themselves understood as referring to the Messiah [Note: Isa_49:6.]. The passage he has quoted contains a promise of the Father to the Son, that he should not have the Jews only for a portion, but should be set for light and salvation to the ends of the earth.
Under this authority we now speak: and under this warrant we offer salvation to every child of man. Behold then, Christ is given for a light to the whole world; and all of you who “sit in darkness and the shadow of death” may “come to the brightness of his rising.” He is given also “for salvation” to the ends of the earth: and every one who is sensible of his lost estate, may “be saved from wrath through him” — — — He is God’s salvation; provided by him, qualified by him, upheld by him, accepted by him: and every sinner in the universe is not only authorized to trust in him, but is commanded so to do; and is assured by God himself that he shall never be ashamed of his hope — — — This we are commissioned to declare: and if ten thousand bigoted or self-righteous people should reject it with disdain, we trust that we shall never want some contrite auditors, who shall receive it with gratitude and joy.]
In the sequel, we are informed of,
III. The success he obtained—
[The self-condemned Gentiles heard these tidings with joy; and vast multitudes of them “glorified the word of the Lord,” receiving it as “a faithful saying, and worthy of all acceptation.” On some indeed the effect was only transient; but as many as were appointed to, and disposed for, eternal life, believed [Note: The precise idea contained in the word ô á ó ó ῶ is that of a General marshalling his army, and assigning to every one the post he shall occupy, and the work he shall perform. Believers are thus called and appointed of God.]: they “received the word into an honest and good heart,” and “brought forth fruit unto perfection.”
This is the effect which we hope to see produced in our ministrations. Despisers we expect to meet with, but we expect to find also many in whom our word shall be the power of God unto salvation. Who then amongst you has his heart, like Lydia’s, “opened by the Lord?” Who amongst you feels the attractions of God’s love, and the constraining influences of his grace? You, we trust, will be the better for the message we deliver: you will become the followers of Christ: you will embrace him, and honour him, and “cleave unto him with full purpose of heart” — — —]
In the passage we have been considering are two opposite characters, whom it will now be proper to address:
1. Those who reject the Gospel—
[Such characters exist as much among those who call themselves Christians, as among the Jews themselves. Think then what you do: “you judge yourselves,” that is, you pass sentence on yourselves as “unworthy of everlasting life.” Your want of humility betrays your total unfitness for heaven, or even for the offer of the Gospel salvation. Your contempt of the most stupendous effort of God’s love that ever men or angels beheld, betrays the same. If you look into the Scripture, you cannot find any resemblance between yourselves and the saints of old: and, if you could go up to heaven, you would not find one of your spirit there. Are you then willing to continue in a state, wherein your whole spirit and conduct declares that you are daily ripening for destruction? O think of it whilst yet your errors may be rectified, and your iniquities forgiven.]
2. Those who are made willing to embrace it—
[Think who it is that has disposed your minds to the attainment of everlasting life: and give him the glory due unto his name. It is God alone that “hath made you to differ” from the unbelieving world; and therefore to him alone must be all the praise. Now then, if you really profess to have experienced the grace of God, we call upon you to “glorify his word:” shew that you believe it to be true: let it be seen that you love it, and trust in it, and obey it; and that you “esteem it more than your necessary food.” Attend the ministration of it as the Gentiles did, not with vain curiosity, but with the deepest reverence and most lively gratitude. Hear it as the word of God to your souls: hear it as glad tidings of great joy; and let every succeeding Sabbath bring you into a closer acquaintance with it, and a more entire conformity to its dictates. Above all things, attend to what it says of Christ; and receive him as your all-sufficient light, and your complete salvation.]