We will now look at The Gospel of God, as promised by the prophets.
But first, it may be profitable to notice the difference between the expressions, “the Gospel of God,” and “the Church of God.” The distinction, though important, is too frequently lost sight of. While they are closely connected, they are yet perfectly distinct. The Church of God, as we learn from the New Testament, was not the subject of revelation or promise in the Old; whereas, the Gospel has been the subject of revelation from the beginning, though the fullness of God’s grace was not proclaimed, until after the work of Christ was accomplished. The Church as a matter of fact, had its commencement on the day of Pentecost: the truth concerning it, was given to the Apostle Paul; the other apostles scarcely allude to it. It is frequently spoken of by the apostle as “the mystery.” (Eph. 3) But the word, “mystery,” in the New Testament, does not mean something that is difficult to understand, or that cannot be understood, but something that was not revealed — kept secret. “Which in other ages,” as the apostle says, “ was not made known unto the sons of men.” But the gospel never was a mystery — a hidden secret. It was revealed, we may say, in the garden of Eden, the grace of God and the ruin of man being the foundation of it. The woman’s seed was to bruise the serpent’s head.
“Soon as the reign of sin began,
The light of mercy dawned on man,
When God announced the early news:
The woman’s seed thy head shall bruise.”
But when we come down to the prophets, we find the great truth, of the gospel, the subject of promise, in a variety of forms, and announced as not very distant. It had not come in their day — the glorious truth was not revealed, but it was spoken of as near at hand. “I bring near my righteousness; it shall not be far off; and my salvation shall not tarry; and I will place salvation in Zion for Israel my glory.” (Isa. 46:1313I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. (Isaiah 46:13).) Again, “Thus saith the Lord, Keep ye judgment, and do justice; for my salvation is near to come, and my righteousness to be revealed.” (Isaiah 56:11Thus saith the Lord, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. (Isaiah 56:1).) And, again, in the prophet Daniel we have a very full statement of the work of Christ, and of its blessed results. “Seventy weeks are determined upon thy people, and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the Most Holy.” 11:24.
Thus we see, that in Old Testament times, the gospel, in its fullness was promised; but not what is called in the New Testament preached. The apostle was “separated unto the gospel of God, which he had promised afore by his prophets in the holy scriptures.” (Rom. 1:1, 21Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God, 2(Which he had promised afore by his prophets in the holy scriptures,) (Romans 1:1‑2).) In this we have the great difference between Old and New Testament times as to the gospel. Then, it was promised as God’s great blessing to come; now, it is preached as come in all its fullness and freeness to the whole world. At the same time we are fully assured that God has never left Himself without a witness — a testimony to His mercy, and that all who then believed God according to the revelation which He gave of Himself were saved. “Whosoever shall call upon the name of the Lord shall be saved,” is a quotation from the prophet Joel. And no statement of the gospel could be more free than this; but the greatness of the salvation was not made known until Christ came. “The law was given by Moses, but grace and truth came by Jesus Christ” John 1:1717For the law was given by Moses, but grace and truth came by Jesus Christ. (John 1:17).
A deeply interesting view of the gospel now opens up to us. The righteousness of God promised of old, is introduced, and the full salvation of God is preached. A new order of things has commenced. “Grace reigns, through righteousness, unto eternal life by Jesus Christ our Lord.” The believer is now assured, on the authority of the word of God, that he has eternal life, and divine righteousness. Old Testament saints, no doubt, had eternal life, but it does not appear that they knew it. How sad to think that many New Testament saints, as to their experience, are just where the saints were in olden times. The grace that now shines under the title, “The Gospel of God,” meets the believer with heaven’s richest blessings. Not one is lacking. And here, too, we have comfort in seeing that it always was in the purpose of God thus to bless. Eternal life was promised in Christ Jesus, before the world began; and the righteousness of God was witnessed both by law and prophets. Grace always dwelt in the heart of God, as in its native fountain. “God is love,” and grace is the joyous giving forth of that love in blessing. Its streams may be many, and its application a thousand fold, but the fountain is one.
As the time drew nigh when the way would be completely opened up by the death and resurrection of Christ, for the full outflow of blessing to man, we find grace anticipating the day in such words as these, “I bring near my righteousness; it shall not be far off; and my salvation shall not tarry.” And now that Christ has come, and finished the work given Him to do, God’s righteousness is revealed, and His salvation fully come. Every blessing is folded up in “the Gospel of God.” By the cross every barrier was broken down, and all hindrances were removed. Heaven’s highest claims were fully met, sin was put away, death abolished, and the veil of the temple rent from top to bottom. The cross is also the declaration of the righteousness of God, in forgiving the sins of believers before Christ came. It becomes the grand center of all the ways of God. Rom. 3:19-2619Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:19‑26).
Under the law it was a question of righteousness on man’s part; under the gospel, divine righteousness is revealed on God’s part; it is “unto all, and upon all them that believe.” Under the law man was acting — doing. “Do this and live.” Then God was behind the veil, giving out His laws, and dwelling in the thick darkness. “And the people stood afar off: and Moses drew near unto the thick darkness where God was.” (Exod. 20:2121And the people stood afar off, and Moses drew near unto the thick darkness where God was. (Exodus 20:21).) But under the gospel, God is acting — doing; and man has simply to believe. But having received eternal life, and divine righteousness through faith, he is not only delivered from dead works, but he is to serve the living God. Then his doing — his acting commences.
Thus, we may say, the death of Christ has changed everything. The character of man’s relation to God is entirely changed. Even heaven itself is changed since Jesus died. Now, Christ is there as the risen man, and as the Great High Priest of His people; and there, too, His people are privileged to worship with Him. Outer-court worship is now done away; all Christians are priests, and their only place of worship is the holiest of all.
It is often most perplexing to awakened souls, when assured that the question of sin, in the case of those who return to God, trusting in Christ, is never raised. What has been already said, shows the foundation of this marvelous grace. The question of sin having been settled between God and Christ on the cross, it could not again be raised between God and the sinner when he believes in Jesus.
But let us take an example. Supposing the very worst of sinners becomes convinced of his sins, and draws near to God under a sense of their greatness and number; it may be with fear and trembling, and little wonder. Still, he comes in faith, believing that Christ died for sinners, and that His blood is all sufficient to wash his sins away. He might not be able to state these things just as they are now written, but, substantially, they are in his mind. Well, and how is he met — how is he received? So far as we understand God’s ways in grace with the sinner, we should say, that he is met, received, owned, honored, and blessed, according to that which is due to Christ as the Savior of sinners. Nay, more, he is received as Christ Himself — “accepted in the beloved.” The word sin is never mentioned. Were God to raise this question with the sinner, he could not answer Him for one of a thousand, he would be utterly condemned. But, blessed be the God of all grace, the Father of our Lord, the prodigal is welcomed with open arms, and embraced with the kiss of perfect peace. Evidently, the work of Christ is the ground, and the riches of divine grace the standard of his blessings. “In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace.” (Eph. 1:77In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; (Ephesians 1:7).) Were he to receive what is due to himself, it would be immediate, unmitigated judgment. God would be just in condemning the sinner, but on the ground of the work of Christ, “He is just, and the justifier of him which believeth in Jesus.” Rom. 3:19-2619Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. 20Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. 21But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; 22Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: 23For all have sinned, and come short of the glory of God; 24Being justified freely by his grace through the redemption that is in Christ Jesus: 25Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; 26To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. (Romans 3:19‑26).
Now, under grace, man believes and God acts. This is what we understand by the expression, “The gospel of God;” and the similar one, “The righteousness of God.” It is the revelation of God Himself, in His gracious actings towards man, according to the greatness of His own goodness and the claims of Christ — the risen Man in glory.
The blessed Lord having so glorified God, and blotted out sin on the cross, that to meet the returning sinner with that which is due to Christ Himself, is the true aspect of “the gospel of God” and the gospel, we firmly believe, is never understood until it be known as “the gospel of God.” But, oh! what a gospel it is! What tidings to guilty man! What grace! What wondrous grace!
It is this testimony to the grace of God, which makes the results of hearing it so awfully and solemnly important. What must be the guilt of those who neglect or despise such a gospel! And, what? oh! what, must be the bitter anguish of a soul, when it finds the fearful results of its self-chosen ways, in the depths of unutterable woe. All hope gone — the day of mercy past — the door of mercy closed, and no ear of pity to listen to thy doleful cry! But memory! oh! how vivid! Everyday — every hour of the past — sternly mirrored before thy mind! All delusion, unbelief, and indifference, gone! These things, so common on earth, have no place in hell. The past, the present, and the future, have put on their deep, unutterable realities! All sleep, and rest, and repose have forever fled away, and anguish, remorse, and despair, now prey upon the undying soul. Tears of blood would not he too much to shed over a soul laid in such ruins; and especially the soul of a gospel hearer.
Oh! sinner, sinner, — hear, believe! Thy days are few — thy last opportunity will soon come — delay not! Turn now, even now, to thy God and Savior! Where sin abounds, grace much more abounds. In this the day of God’s wondrous grace, thy sins, however many, are all forgiven the moment thou hast faith in Jesus. Many prodigals, when feeling the bitterness of sin, after the pleasure is gone, would gladly return to their fathers’ house on earth, but they are afraid of what would be said to them, and of the shame that would hang over them, and they cannot return. The assurance of a happy welcome, and the past forgotten, would make them fly as on eagles’ wings. But, oh! the thought of that disdainful look — that outside place, where the first was once enjoyed, wrings the heart, and seals its alienation. I would rather, it exclaims, die in my wretchedness, than submit to such humiliation! But now, my fellow sinner, listen — do listen to the pleadings of one who knows the bitterness of sin, and the sweetness of pardoning mercy. Things are not so, with thy heavenly Father, nor with thy Father’s house on high. Not only wouldst thou be welcomed, but thy Father in heaven would run to meet thee, and not one word would be said as to the past. The past, with every believer, is not only forgiven but forgotten. What a mercy! What a comfort to know it! The joy that fills the Father’s heart on the return of the prodigal, fills all other hearts around Him. No disdainful looks would ever meet thee there — no outside place would ever be thine. Near and loved as Christ Himself — shining in His glory and beauty, and welcomed as a son of the Father, with all the dignities and honors which that love can bestow. But time would fail, and paper and ink would be exhausted, before we could write the glories of a child of God — of a sinner saved by sovereign grace.
And yet, most strange to tell, we find many now, like Esau of old, who sold his title to the land of Canaan for a mess of pottage. He preferred a present — a momentary gratification to a future inheritance. And this is what thousands and tens of thousands are doing still. A present gratification has more power over their hearts, than the surest title to a heavenly inheritance. My reader — is this thy condition? If so, is it wise? Hast thou no concern for thy precious soul? Only think — an immortal soul, happy or miserable forever: and that thine own soul. How long will it be before it is either in heaven or in hell f Is this a matter of little or no moment to thee? It is thy soul — thine own soul, my dear reader — ruin it not, I beseech thee. It is capable of enjoying God and glory, degrade it not to the depths of hell — sink it not in the bottomless pit. It is thy soul — thine own soul; and ought to be thy darling — thy dearest object on earth. Would, not the thought be dreadful — the lamentation bitter? “I have brought all this ruin and misery on myself — my own hand has done it — but, oh! is it forever? Is there no hope?” No hope — falls heavily and surely on the sinking, despairing heart; and thou wilt be far away from those who once deeply felt for thee — earnestly prayed for thee — affectionately warned thee, and were ever ready to weep with thee or for thee. No sympathizing heart can ever be found there. And then there will be time to think, and memory will do her awful work; but self-reproach will be unavailing — how many have now to say, in bitterest anguish, “Oh! the opportunities I refused — the warnings I despised — the light I quenched — the convictions I stifled!”
But why should I dwell on such awful scenes? Not, certainly, because I love the theme, but because I love those that are in danger of heedlessly falling into them. Hast thou, my fellow-sinner, turned in heart to the Lord? If so, I close the subject, and joyously turn with thee to Him, and write the boundless blessedness — the ineffable happiness, and the eternal glories of thy new — thy divine position in Christ Jesus, our ever blessed Lord. Happy soul! Hallelujah!
(Continued from page 137.)
(To be continued, if the Lord will,)
“Oh! dearest Savior, take my heart!
Where can such sweetness be,
As I have tasted in thy love,
As I have found in thee?
Let every fervor of my soul,
By thy sweet sacrifice,
Forever be at thy control,
And but to serve thee rise.
‘Tis heaven on earth to know thy love,
To feel thy quickening grace:
And all the heaven I hope above
Is but to see thy face.
Then keep me in thy love, Ο Lord,
And teach me of thy ways,
Till thou shalt come to take me home,
And see thee face to face.”