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PREACHING OF CHRIST, A GROUND OF JOY
WHEN our blessed Lord came into the world, it was said concerning him, that he was “set for the fall and rising again of many in Israel, that the thoughts of many hearts might be revealed [Note: Luk_2:34-35.].” And certainly his Gospel has been an occasion of displaying, in a far greater degree than at any former period, the extreme wickedness of the human heart, and, at the same time, the astonishing efficacy of divine grace to renew and sanctify the soul. The virulent opposition made to the Gospel by its professed enemies may, in some measure, illustrate the former. But the subtle contrivances of its professed friends to adulterate its truths and to subvert its influence, shewed a degree of malignity perfectly Satanic: whilst the virtues which have, by these means, been drawn forth into exercise, have been no less illustrative of the power and grace of Christ. In several of the apostolic Churches, there were not only some who perverted the Gospel by a mixture of self-righteous doctrines, but some who actually preached the Gospel for the very purpose of undermining its proper influence. In the context, this curious device is fully developed, and the mask is taken from the faces of these base hypocrites; whilst the effect of their endeavours on the Apostle’s mind is plainly declared.
By the Roman magistrates, St. Paul had been sent to Rome, and imprisoned. This, which seemed likely to stop the progress of the Gospel, had, in reality, turned out to the furtherance of it; because the zeal of many others was called forth, in a much greater degree, to advance its interests. But some, who sought only their own glory, took occasion, from his imprisonment, to practise on the minds of his followers, and to draw them away from him. Paul’s converts, however, were too well instructed to be wrought upon by false doctrines: and, therefore, these teachers preached the true Gospel itself, that so they might insinuate themselves into the affections of their simple-minded hearers, and thus fonn them into a party against the Apostle himself, and ultimately establish their own authority on the ruin of his. Hear the Apostle’s own account of it: “Some indeed preach Christ even of envy and strife; and some also of good-will; the one preach Christ of contention, not sincerely, supposing to add affliction to my bonds; but the other of love, knowing that I am set for the defence of the Gospel. What then? notwithstanding every way, whether in pretence or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice [Note: ver. 14–18.].”
In discoursing on these latter words, I will shew,
I. What we are to understand by preaching Christ—
This is a term frequently made use of to express the preaching of the Gospel. In the passage before us, it is repeated no less than three times; and it is admirably adapted to convey at once to the mind the whole complex idea of proclaiming, in all its parts, the great mystery of redemption. Under this term is comprehended a full exhibition of,
1. Our need of Christ—
[The fall of man, and the consequent guilt and misery of the human race, form the ground on which a Saviour is necessary. The angels, that have never fallen, need no Saviour: but, as we have fallen, and are wholly incapable of restoring ourselves either to the image or favour of God, we need one to do it for us. This, then, must be fully opened, in order to preach Christ with effect: and all our hearers must be fully informed, that they are under the wrath of God—that they can never atone for their own sins—that it is impossible for them to renew their own natures—that their hope must be altogether in God’s mercy, through Christ—]
2. Christ’s suitableness and sufficiency to save us—
[Not all the angels in heaven were competent to this task. But the Lord Jesus Christ was God equal with the Father, and therefore was capable of accomplishing what no finite power could effect. By assuming our nature, he could suffer in our place and stead; whilst his Godhead imparted to those sufferings a value, sufficient to atone for the sins of the whole world. Besides, having now in himself essentially all the fulness of the Godhead, and a communicative fulness expressly treasured up in him, as our mediator, for the benefit of his Church, he can impart to every one of his members all that he sees to be needful for them in this state of trial and probation. And he has actually promised to all, who believe in him, a supply of all spiritual blessings according to their necessities. Now, this must occupy a very large share in the ministrations of those who would preach the Gospel aright. On the Godhead of Christ depends his sufficiency for the work assigned him: and on the discharge of all his offices, of Prophet, Priest, and King, depends the hope of all who trust in him. In these offices, therefore, he must be held forth to the faith of his people; that through him their minds may be enlightened, their iniquities cancelled, and their enemies subdued. In a word, a full exhibition of Christ in his mediatorial character is that which chiefly constitutes what we call the Gospel: and if we would preach it aright, we must “determine, with St. Paul, to know nothing amongst our people, but Jesus Christ, and him crucified.”]
3. The nature and blessedness of his salvation—
[We shall preach Christ to little purpose, if we do not hold him forth as a Saviour from sin. He had the name Jesus assigned to him for that express purpose, that he might be recognized by all in this particular view, as “saving his people from their sins.” To deliver them from wrath would be a small matter, if he did not also deliver them from sin: for sin, if suffered to retain dominion over them, would itself create a hell within them. I would speak it with reverence; but I should not speak too strongly, if I should say, that God himself could not make a man happy, whilst he continued under the power of his sins. There is a beauty and a felicity in holiness; a beauty, in that it assimilates a man to Grod’s image; and a felicity, in that it is a foretaste of heaven itself. This requires to be opened, in order to guard against a misapprehension of the Gospel salvation, as though it were nothing more than a deliverance from death and hell; and at the same time to give a right direction to every follower of Christ; and to make him aspire after holiness, as the perfection of his nature, and the completion of his bliss.]
But my text leads me to mark particularly,
II. With what different views this preaching may be maintained—
The Apostle speaks of some as preaching Christ “in pretence,” and of others “in truth.” And certain it is, that Christ is sometimes preached,
1. From unworthy motives—
[One would scarcely suppose this possible. But what has been, may be: and, as in the Apostles’ days, so now also, Christ is sometimes preached only as the means of advancing some personal and carnal ends.
Some, alas! preach Christ for gain; and make the proclamation of his Gospel an office, in the discharge of which they are to obtain a livelihood. Yes, “for filthy lucre sake” do multitudes engage in this service, and not “of a ready mind:” and, if there were nothing but a bare subsistence to be gained by it, they would leave the whole world to perish, rather than go forth to enlighten and to save them. Under this head, I must rank those also who engage in the sacred office as a mere profession (like that of law or medicine), in which they may occupy somewhat of an ostensible post, and sustain a respectable character in the world, at the same time that they desire only to pass their days in polished ease and carnal indolence.
There are others who preach Christ for popularity. It is found that there is nothing which so interests the feelings of mankind, as the Gospel; and wherever that is preached with any degree of clearness and energy, there people will flock to hear it. Now, to our fallen nature, distinction of any kind is gratifying: and, if a person can see himself followed by multitudes, who hang on his lips, and express delight in his ministrations, he will feel himself repaid, quite as well as by pecuniary compensation: and that many are actuated by this kind of ambition, whilst they profess to be led on by higher motives, there is too great reason to fear. Few, indeed, would acknowledge that they were influenced by such vanity as this: but, if they would mark what inordinate satisfaction they feel in a crowded audience, and what disappointment in a thin attendance, they might see, that, to say the least, their motives are very questionable. And, indeed, this very motive often gives a tone and direction to the ministrations of men, who will gratify a particular taste, not because they judge that style of preaching to be most scriptural, but because they see it to be most accordant with the public feeling: and they dare not to enter fully into what they themselves would think most needful, lest they should give offence to their hearers, and lessen the popularity which they supremely affect. Base is this motive, which prefers the estimation of men to the real welfare of their souls.
But there are others who more exactly resemble the persons whom the Apostle describes as “preaching Christ of contention.” Yes, even at this day it is no uncommon thing to preach Christ chiefly with a view to undermine the influence of some popular minister. Let a pious minister arise in the Established Church, and what labours will be used to draw-away his people: preachings, prayer-meetings, societies, will all be formed for this very end; and persons of popular talent be brought from a distance to further the base design. And, if a minister out of the establishment be extensively useful in converting souls to Christ, similar efforts will sometimes be made, not so much to save the souls of men, as to keep them from attending the ministry of one in another communion. I do not by this mean to say, that a minister in the establishment ought not to labour to keep his people firm to the establishment; for I conceive this to be his bounden duty, to which he has pledged himself, in his ordination vows: but to make this his main object in extending his ministrations, is to tread very close upon the heels of those who “preached Christ of envy and strife.”
But there are others, blessed be God, who preach Christ,]
2. From motives that are becoming a Christian minister—
[Yes, there are some, at least, who are like-minded with the Apostle; who know, by experience, what an evil and bitter thing it is to be under the guilt of sin, and the wrath of God. They know, too, by the same blessed experience, what it is to have found a Saviour, and to have obtained peace through his blood. And they desire to be instrumental in imparting this knowledge to their fellow men, and in bringing them to a participation of the same benefits. They feel, too, a love to that Saviour, who has so loved them, and given himself for them. They desire to make him known, and to exalt his name in the world. Gladly would they see. the whole earth subjected to his dominion, and all the kingdoms of the world united under him, as their common Lord. Hence it is that they preach him with ardour and with zeal. These were the motives by which the Apostle Paul was actuated; and, through the tender mercy of God, a goodly number of ministers are raised up to tread in his steps, and to “be followers of him as he was of Christ.”]
But, whether the motive of the preacher be good or bad, we must say of the preaching,
III. That, under any circumstances, it is a ground of joy—
It is doubtless much to be regretted that any person should execute such a sacred office from unworthy motives; and over the man who does so, we would weep with the deepest sorrow. Yet, whilst we mourn over him as involving his own soul in perdition, we cannot but rejoice in his act, on account of the consequences that flow from it.
We rejoice in it,
1. Because it diffuses truth—
[Truth, under any circumstances, is better than error, even as light is better than darkness. But if truth be viewed in its consequences, its importance will be found to exceed our utmost conceptions. The preachers who proclaim not the Lord Jesus Christ, disseminate error. Whether it be in denying the fallen state of man, or in establishing man’s righteousness, or in inculeating merely heathen morals, or in whatever way it is that men go beside the Gospel, or come short of it, the effect is the same: the preacher betrays the hearers to their ruin; and the people, so deceived, must “perish for lack of knowledge.” Contrast, then, with such a ministry the preaching of one who exalts Christ among his people, and points him out as “the way, the truth, and the life;” and the difference between them will be found exceeding great. As to the motives and principles by which the preacher may be actuated, the hearer has nothing to do with them: he is not called to judge of them: nay, he has no right to judge of them: he must leave that matter to Him who alone can search the hearts of men: but, in the truth exhibited to his view, he has the very same interest that he would have if it were declared by an angel from heaven: his mind is enlightened by it; and his feet are guided into the way of peace. However unworthy the preacher of it may be, God may work by it; as we have no doubt he did by the ministry of Judas, as well as by the other Apostles: and, in as far as truth is diffused instead of error, “we do rejoice in it, yea, and will rejoice in it.”]
2. Because the Lord Jesus Christ is exalted—
[I well know that Christ would not suffer the demoniacs to confess him. I know also, that, as far as the preachers themselves are concerned, Christ is dishonoured, rather than glorified, in those who preach him from unhallowed motives. But when he is truly preached, whatever be the motives of the minister himself, he is, on the whole, honoured; for his salvation is made known; his kingdom is enlarged; his authority is established; his name is glorified. This ought to be a matter of unfeigned joy to all. The angels, when they announced his advent to the shepherds, said, “Behold, we bring you glad tidings of great joy, which shall be to all people: for unto you is born this day, in the city of David, a Saviour, which is Christ the Lord.” If, then, the advent of Christ, whilst he was yet but a new-born infant, was so replete with joy to all people, much more must the full exhibition of his mediatorial work and offices be a source of joy; since in them is the whole mystery of his love unfolded, in all its height and depth, and “length and breadth.]
3. Because the souls of men are benefited—
[Men, I say again, have nothing to do with the motives of the preacher. But if they receive the truth in the love of it, they enter at once into the full liberty of the Gospel, and enjoy all the blessings of a finished salvation. Amongst the Jews, many who rejected Christ were empowered to cast out devils: and the persons dispossessed were as much liberated from the bonds of Satan as if the work had been wrought by the most distinguished Apostle. In like manner, the person who was instructed in the truth by the ministration of Judas, felt the power of the word as much as if he had received it from Peter or from John. The traveller is not less refreshed by a fountain in a desert, because he was led to it by the feet of beasts: nor are the waters of life deprived of their efficacy, because they have not been first tasted by him who puts the cup into our hands. It is the truth, and not the minister, that makes us free: it is Christ, and not the preacher, that saves the soul. Say, then, whether it be not a just ground of joy that the saving doctrines of the Gospel are proclaimed, even though it be by one who is a stranger to their power? Yes, “if Christ be preached,” by whomsoever it may be, and from whatever motive, “I therein do rejoice, yea, and will rejoice.”]
May we not, then, from hence observe,
1. How unlike to the Apostles are they who hate the preaching of Christ!
[There is no other subject in the world so odious to the ungodly as this. We may preach the Law as strictly as we please, and men will hear us with delight: but let us preach the Gospel, and men will be sure to be offended with us: and if this effect do not follow, we may be sure that we do not preach as Christ and his Apostles preached it. But what shall we say of those who thus take offence? St. Paul rejoiced in the Gospel, though so unworthily propagated from envy and strife: but these persons are grieved at it, even when delivered with the utmost sincerity and love. “They know not, alas! what spirit they are of:” but this they may know, that if they be not brought to an entire change of mind, so as to love the Gospel as the Apostle did, they can never hope to participate, with him, its joys in a better world.]
2. What cause have they for sorrow, who, though they hear the Gospel, make no suitable improvement of it!
[We are responsible for what we hear: and, if we hear of Christ, and receive him not into our hearts by faith, “it will be more tolerable for Sodom and Gomorrha, in the day of judgment, than for us.” Are there any of that character here present? How would the Apostle weep over you! He tells us, that “he had great heaviness and continual sorrow in his heart, on account of his unbelieving brethren:” and that is the feeling which I would cultivate in your behalf, and which I would recommend you to cherish in your own bosoms — — —]
3. How happy are they, who, whilst they have the Gospel faithfully ministered to them, experience in their souls its saving power!
[Verily, you are the blessed of the Lord. You have that in your souls which will turn every sorrow into joy. The Apostle quite forgot his own bonds, and the malignity of those who sought to add affliction to them. The honour of Christ, and the welfare of immortal souls, swallowed up all personal considerations, and filled him with ineffable delight. Let the Gospel operate in this very way on your minds. Live not below your privileges in this respect. Shew, that if men can bind the body, they cannot fetter the soul. Shew that your joys are altogether independent of them, and out of their reach. This is the way to prove what the preaching of Christ will effect; and will encourage all who behold you to live for Christ, and to suffer for his sake.]