Part 7

We would only observe in reply, that God hath made it our duty to "pray one for another," * And scripture abounds with records of the prevalence of such intercessions. We have a striking influence in our subject--Moses prayed for Israel and was heard--"The Lord hearkened unto me at that time also." It doth not appear that Israel joined with Moses in his pleadings at the throne of grace on this occasion. Moses went up into the mount, leaving Israel on the plain below--"I will go up unto the Lord; peradventure I shall make an atonement for your sin. And Moses returned unto the Lord," and pleaded in their behalf. By his individual power, he seems to have prevailed. This is only one instance out of many which might be adduced from the history of the saints--of this saint in particular. Yea, there seems to have been such power in the pleadings of this man of God, _while praying for others_, that when God would enter into judgment with them, Moses must be prevailed with to hold his peace, and not pray for them! "The Lord spake unto me saying, I have seen this people, and behold it is a stiff necked people. _Let me alone_ that I may destroy them--_and I will make of thee a nation mightier and greater than they_." Let me alone! As though God could not destroy them without Moses' consent!-- And I will make of thee a nation mightier and greater than they! As though Moses must be bribed to silence, ere judgment could proceed against them!

* James v. 16.

This representation is not to be received without restriction; but we may safely infer that "the effectual fervent prayer of a righteous man availeth much"--that it often draws down blessings from above on those who deserve no good.

This should encourage us to wrestle with God in prayer, for the effusions of his grace on those who deserve judgment without mercy, and who might receive it from the righteous sovereign, did the righteous hold their peace, and "let him alone."

II. When we witness this holy many [sic] praying _to be blotted out of God's book which he had written_, it should remind us of our state as sinners whose only hope is mercy. "Moses' was faithful in all God's house." His attainments in the divine life were scarcely equaled; yet must have perished forever had forgiving grace been denied him. He knew his state; and a view of Israel's danger called home his thoughts and led him to implore divine mercy for himself, though he should fail to obtain it for an ungrateful people. "Oh! forgive the sin of this people, but if not, forgive my sin--pardoning grace is all my dependence--hope would fail should it be denied me."

If Moses was thus conscious of guilt, who can say "I have made my heart clean, I am pure from my sin?--O Lord, enter not into judgment with thy servant; for in thy sight shall no man living be justified-- there is not a just man upon earth, who doeth good and sinneth not." While praying for others, it ill becomes us to forget ourselves.

Are we by office appointed to ask mercy for others and bear them on our hearts before God? We must not therefore conclude that mercy is not necessary for us. Like the high priests of old, "We must offer, first for own sins, and then for the people's." There is only one intercessor to whom this is needless.

Witnessing the sin and danger of others, should stir us up to the duty, as it did this leader of Israel. While crying to God for others, we must beware wrapping up ourselves in fancied purity. To this we are tempted by a view of greater sins in others, which serve as a foil to act off our fancied goodness; and especially by the knowledge of certain great sins in others, of which we know ourselves to be clear.

Some in Moses' situation, would doubtless have adopted that language --"God I thank thee that I am not as other men are--not as this people." Very different was the effect it had on him--it reminded him of his sins, and led him to cry for mercy.

It is of vast importance that we know ourselves--if we attain this knowledge, from sense of demerit, we shall add to our prayers for others, _but if not, blot me, I pray thee out of thy book which thou hast written_.

III. If we do not mistake the sense of the text, the strange doctrine exploded in the beginning of this discourse, finds no support in it. And surely the doctrine which reason rejects cannot be supported by revelation. Reason directs us to pursue that line of conduct which will be most for our advantage taking the whole term of our existence into the account. And revelation doth the same--"in keeping God's commandments there is great reward." If we look through the holy scriptures we shall find abundant rewards annexed to every requirement. The idea that despising the promises, and being willing to renounce the desire and hope of them, should be made a condition of receiving them, is pitiable weakness and absurdity.

Quite a different spirit is displayed in the history of the saints, whom we are directed to follow. All the worthies of old "died in faith not having received the promises, but seen them afar off."--The renowned leader of Israel "had respect to the recompense of reward" --yea, "the captain of our salvation," the divine son of Mary, "for the joy that was set before him, endured the cross, despising the shame." *

* Hebrews xi. 26, xii. 2.

Here the way of duty requires self denials. The good man is often called to take up his cross; but the rewards which follow are constantly held up to view, in revelation, as infinitely surpassing the losses and sufferings of the present life. "Blessed are ye when men shall revile and persecute you, and say all manner of evil against you falsely for my sake: Rejoice and be exceeding glad; for great is your reward in heaven." Every one who forsaketh worldly advantages, out of regard to God, will "receive an hundred fold reward, and inherit eternal life."

This was made known to the primitive Christians. Therefore their fortitude and zeal to do and suffer in the cause of God--"Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.--I reckon the sufferings of the present time, not worthy to be compared with the glory which shall be revealed in us."

Totally groundless and unjust, was that charge--"I knew thee that thou art an hard man." We serve a just, a kind, a good master. Even a cup of cold water, given, out of love to him, will in no wise go unrewarded--he asks no sacrifice of us for nought. Much less that we would sacrifice ourselves, and be castaways. "Those who honor him, he will honor."

The slaves of Satan are repaid with misery; but not so the servants of God. "He is not unrighteous to forget our labor of love." These things are revealed for our encouragement and support. Yea, God hath "given us exceeding great and precious promises; that by these we might be partakers of the divine nature--let us therefore be steadfast, unmoveable, always abounding in the work of the Lord, for as much as we know that our labor is not in vain in the Lord."

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SERMON IX.

St. Paul's Wish to be accursed from Christ.

Romans ix. 3

"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh."

Few characters more remarkable than that of St. Paul, are to be found in history. He is introduced to our acquaintance on a tragical occasion--the martyrdom of Stephen, where he appears an accomplice with murderers--"he was standing by and consenting to his death, and kept the raiment of them that slew him."

The circumstances of Paul's conversion to Christianity were very remarkable, and afford strong evidence of its truth. He was not an ignorant youth, who could be easily deluded. He had all the advantages of education which that enlightened age afforded. He was born indeed at Tarsus, a city of Cilicia; but sent to Jerusalem for an education, and "brought up at the feet of Gamaliel," a famous Jewish Rabbi, who is said to have been many years president of the Sanhedrin; and renowned for wisdom and erudition.

Paul's mind was not only early imbued with general science, but he was particularly instructed in the Jews' religion, and became a zealous member of the pharisaic sect--verily believed the truth to be with them--thought it to be his duty to inculcate their sentiments, both scriptural and traditionary, and oppose all who did not fall in with their views, and help to increase their influence, and spread their principles. Therefore his hatred of Christianity, and determination to destroy it from its foundation--Therefore his implacable aversion to Christians, and unwearied endeavors to reduce them from the faith, or compel them to blaspheme, or where he failed in those attempts, to destroy them from the earth.

But lo! the triumphs of divine grace! This arch enemy, while pursuing the followers of the Lamb, even to strange cities, is met by the glorified redeemer, while on his way to Damascus, whither he was going, "breathing out threatenings and slaughter against the disciples!" Arrested in his course! Convinced of his madness! Brought to believe on that Jesus whom he had reviled and blasphemed! And even changed into a preacher of that gospel which he had been so eager to destroy!

We know the strange process by which these events were effected--how this proud adversary was subdued and melted into a humble, penitent believer! We know the zeal with which he entered on the gospel ministry--what he did--what he suffered, to build up the cause he had destroyed!

How he persevered to the end, and sealed his testimony with his blood!--What a trophy of divine power and mercy! "These were the Lord's doings, and marvelous in our eyes."

But why marvelous? Why should we wonder when we consider the agent? God is wont to subvert the purposes of his enemies; and often uses those means and instruments which were prepared and intended against him, to accomplish his purposes.

Egypt is said, at a particular period, to have dreaded a deliverer, then expected to arise in Israel--therefore the edict for thy destruction of the male children which should be born to the Hebrews, thinking to destroy the deliverer among them. But while that edict was in operation, as though in contempt of infernal malice, and Egyptian policy, Moses, the savior of his people, was born. And mark what followed. Lo! The daughter of Pharaoh becomes his mother. The house of Pharaoh his asylum! The learned Magi of that hostile empire, his instructors! And all to fit him for the work for which heaven designed him. *

* Hunter Vol. ii. Lect. xviii.

So here; this Moses of the New Testament--this destined chieftain among Christians, is educated among Pharisees; the great enemies of Christ--instructed by their greatest teacher--inspired with a double portion of their zeal and rancor against the cause of the Redeemer, and sent forth to destroy. But lo! This mighty Abaddan of diabolical and Jewish malice, is arrested in his course--changed into another man, and all his zeal and learning from that hour directed to buildup the cause of God! The energy instructed and furnished, but heaven directed the use and application!

God's purposes stand and will stand. None can stay his hand, or reverse his decrees. The means chosen to subvert, are used to build his cause and kingdom. "He taketh the wise in their own craftiness, and the purposes of the froward are carried headlong."

While Paul remained a Pharisee he was the idol of his nation; but no sooner did he become a Christian, than their love was turned to hatred. No other was so abhorred as he. Against no other did they unite with such determined rancor. Numbers soon leagued together, and even "bound themselves under a curse not to eat or drink till they had slain him." But all their machinations were vain. "Obtaining help from God, of whom he was a chosen vessel, to bear his name to the Gentiles, and kings, and the people of Israel," he continued many years, and did, perhaps, more than any other perform in the cause of Christ. Jewish rancor towards him never abated, but he caught no share of their bitter spirit? the temper of Christ governed in him? he loved his enemies, and did them good. Like another Moses he bore Israel on his heart before God, and made daily intercession for them, weeping at a view of their sad state, and the evils coming upon them.

Such is the spirit of the context. "I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart.--_for I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh_".

The depressing occasion of his grief, was the infidelity and obduracy of his nation--that they refused to hearken to reason and evidence --were resolved to reject the only Savior; and the evils temporal and eternal, which he foresaw their temper and conduct would bring upon them--therefore his "great heaviness and continual sorrow."

In the text--_I could wish that myself were accursed from Christ, for my brethren, my kinsmen according to the flesh_, the apostle hath been thought to imprecate evil on himself for the benefit of his people! All the expositors we have seen on this passage, conceive him to have wished some sore calamity to himself for the advantage of his nation! Though they have differed respecting the magnitude of the evil which he wished to suffer for their sake.

Doct. Doddridge considers him, as "wishing to be made a curse for them, as Christ hath been made a curse for us, that so they might be delivered from the guilt which they had brought on themselves, and be entitled to the blessings of the rejected gospel."

Doct. S. Clark views him, as "desirous of suffering the calamities to which his people were doomed for rejecting and crucifying the Savior, so that, could they all centre in one person, he wished to be the person, that he might thereby procure salvation for them!"

Grotius and Pool understand him, as "wishing to be separated from the church of Christ for the sake of the Jews!" Which differs little from Doct. Hunter's sense of the passage--to which Doct. Guyse adds, "a desire of every indignity of man, and to be cut off from communion with Christ, for the sake of Israel;" whom he strangely considers as prejudiced against Christianity in consequence of their prejudices against Paul!

But why should the apostle wish evil to himself for their sakes? What possible advantage could his sufferings have been to his nation? Is it possible that those learned expositors should conceive that pains and penalties inflicted on him could have made atonement for their sins, and expiated their guilt! They must never have read Paul's epistles or never have entered into the spirit of them, who could entertain such views as these; or even suspect that aught, save the blood of Christ, can atone for human guilt. It is strange, therefore, that they could have imagined that he wished to suffer with this view. And it is no less so, that it should be thought that prejudices against Paul could have occasioned Jewish prejudices against Christianity, when it is so evident that their prejudices against Paul were wholly occasioned by his attachment to Christianity--he having been high in their esteem till he became a Christian.

David once asked to suffer in Israel's stead; but the circumstances of the case were then totally different from those of the case now before us. Israel were suffering _for his sin_ in numbering the people; "I have sinned and done wickedly; but these sheep, what have they done? Let thine hand, I pray thee be against me."--But Paul had not sinned, to bring evil on his people--the guilt was all their own.

Expositors having mistaken Moses' prayer "to be bloated out of God's book," seem generally to have had that prayer in their eye when they have attempted to explain the text; and supposing that Moses prayed to be made sacrifice for Israel, have thought that Paul had the same spirit, and here followed his example! But that neither of them ever entertained the thought of suffering to expiate the sin of their people, and that the two passages bear no kind of relation to each other, we conceive indubitably certain.

But let us consider the text and judge for ourselves the meaning.

Perhaps the difficulties which have perplexed it may have chiefly arisen from the translation. The silence of expositors on this head, while puzzled with the passage, is strange, if the difficulty might have been obviated by amending to the original. The translation is plausible solely from this consideration.

Mr. Pool is the only expositor we have ever seen, who hath noted the difference between the translation and the original; and he labors hard to bring them together, but, in our apprehension, labors it in vain.

The passage literally translated stands thus? _For I myself boasted that I was a curse from Christ, above my brethren, my kinsmen according to the flesh_. *

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* _Euxoman gar autos ego anathema einai apo tou xristou uper tou adelphon mou suggenon mou kata sarxa_.

_Euxoman_, rendered in translation by _I could wish_ forms in the imperfect of the indicative mood, in the Auic dialect. Mr. Pool was too accurate a scholar not to observe the disagreement of the translation with the original. Some read it as in the indicative; but it is generally considered as in the optative, and altered by a figure which takes on _iota_ from the middle, and cuts an _an_ end of the word forming _Euxoman_, instead of _auxoiman an_. +

But what warrant have we for these alterations? They only serve to darken a difficult text.

The most natural and common construction of _euxoman_, derives, is, to glory or boast. _Gloriar_ is the first word used to express the meaning of it in Schrevelius' Lexicon; and the meaning _euxos_, the theme of this verb justifies the construction, in preference to that used by the translators. And the Greek preposition _uper_, which is rendered for, is often used to signify above, or more than.

+ Vid. Pool in loc.

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For the justice of the criticisms we appeal to the learned. If they are just, our sense of the text will be admitted.

If we consider the context, and the part which had been formerly acted by the apostle, it will not be difficult to ascertain his meaning, nor strange that he should express himself as in the text. He begins the chapter with strong expressions of concern for his nation, who had rejected him "whose name alone is given under heaven," for the salvation of men. If they continued to neglect the grace offered them in the gospel, he knew that they could not escape. And when he looked on them and mourned over them, the dangers which a few years before had hung over himself, rose up before him. He had been an unbeliever, a blasphemer, and a persecutor of the church of Christ; had boasted his enmity to Christ and opposition to the gospel; in which he had even exceeded the body of his nation--he had taken the lead against Christianity--been unrivalled in zeal against the cause, and rancour against the followers of the Lamb. When warned of his danger, and admonished to consider what would be his portion, should Jesus prove to be the Messias, he seems to have derided the friendly warnings, and imprecated on himself the vengeance of the Nazerene!--to have defied him to do his worst! to pour his curse upon him!

It is not strange that witnessing the temper of his nation, should call these things to his remembrance--that the consideration should affect him--that he should shudder at the prospect of the destruction which hung over them, and at the recollection of that from which himself had been "scarcely saved"--that he should exclaim, "God and my conscience witness my great heaviness and continual sorrow, when I look on my brethren the Jews, and consider the ruin coming upon them, from which I have been saved, _so as by fire_! Lately I was even more the enemy of Christ than they, and boasted greater enmity.. against him! And should have brought on myself a more intolerable doom, had not a miracle of power and mercy arrested me in my course!" That such considerations and a recollection of the share which he had formerly taken in strengthening the prejudices of his nation against the truth, should deeply affect him, and draw such expression from him as we find in the text and context, is not strange. They appear natural for a person circumstanced as he was at that time; and especially to one divinely forewarned of the devastation then coming on his place and nation.

These we conceive to be the feelings and views expressed by the apostle in the beginning of this chapter--but that he should wish to be put into the place of Christ; or madly with evil to himself, from which nobody could be benefited, cannot be suspected; unless with Festus, we suppose him to have been "beside himself," and not to have known what he wrote, when he expressed himself as in the text.

REFLECTIONS

I. In Paul's conversion how wonderfully apparent are the wisdom and power of God? When we view Saul of Tarsus making havoc of the church in Judea, and soliciting permission to pursue its scattered members even into exile, we consider him as a determined enemy of Christ. Who then would suspect that he should be made to feel the power of divine grace? That he would become a Christian? Yea, a prime minister of Immanuel! But lo! For this cause did God raise him up! For this work was he training while drinking at the fount of Science, and learning the Jews' religion in the school of Gamaliel! While unsanctified he was a destroyer; but when melted by divine influence into the temper of the gospel, all his powers and all his acquisitions were consecrated to the service of God and the Redeemer.

To affect this change in Paul, however unexpected, was not beyond the power of God; and it was done of God! Neither was it delayed till Paul had spent his best days in the service of Satan. At setting out to destroy, he was met of the ascended Savior, transformed by the renewing of his mind, and from that time devoted to the service of God; and continued faithful unto death. Many were his trials--severe his sufferings for the gospel which he preached; but "none of these things moved him; neither did he count his life dear to himself, that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God."

II. The temper manifested by St. Paul when contemplating the state of his nation, how worthy of imitation? Like his divine Lord, "when he beheld them he wept over them." Neither was the view unprofitable. It served to remind him of his own past guilt and danger, and the mercy which had been exercised toward him. His guilt and danger had been great. In high handed opposition to heaven, he had even exceeded "his kinsmen according to the flesh." Witnessing their state brought these again to his remembrance, and the grace of God which had stopt him in his course, and saved him from destruction, causing him at once, to rejoice and tremble!

Many of the children of God when they witness the security of sinners; how they neglect the great salvation, and harden themselves in sin, may remember when they did the same themselves and some of them, in a higher degree than most of those who appear to be walking the downward road.